The Skanda Purana Part 3

THE
-
SKANDA-PURANA
PART 111
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CON1'BN'l'S
PURVARDHA
Chapters
1. The Manifestation of the Taijasa Lit'lga--Arui:iacala I
2 Greatness of the Immovable Liflga of Sal'lkara 8
3. Parv.ati Goes to Kitici for Penance 13
4. Parvali Goes to the Hermitage of Gautama 19
5. The Greatness of Brahmapu~kara 25
6. Description of Various Holy Places at Arui:iacala 31
7. Different Tirthas on Arui:iacala 43
8. The Propitiation of Ann:idvara 47
9. The Efficacy of the Circumambulation of Arur:ie~vara 54
10. The Fight with Mahi~ura 6.5
11. Mah~isura Slain: His Head Stuck to Gauri's Hand 74
12. The Reunion of the Goddess with Siva 82
13. Granting of Boons to Pirvati ~
UITARARDHA
l. Introduction: MM-~<Jeya's Query 95

2. A List of Different Sacred Places of Siva on the Earth en
3. Mir~eya's Further Query 106
4. The Greatness of Aronacala
•
I~
5. Rewards and Punishments Resulting from Previous Karmas 113
6. Expiatory Rites 116
7. Holy Rites for Special Attainments 120
8. 1be Descriplion of Creation 125
9. Dispute between Brabmi and Vi•l}U 127

Contents
10. Manifestation of the Fiery Linga 131

11. V~l)u's Exploration of the Lower Part of the Linga 133
12 Brabmi's Exploration of the Top of the
C.OllUllD of Splendour 136
13. Brahma Requests the Ketaka Bunch to Perjure 138
14. Manifestatioo of &u1kara 140
15. Brabml Prepares to Eulogize §iva 143
16. Description of the Temple of Arul)Acala
by Brabmi and V~i,u 145
17. The Sports of ~iva and PirvatI 151
•
18. PlrvatI's Devotional Service to Arunacaleivara
• 154
19. Demon Mahi~ Slain by Durgi 161
20. PirvatJ's Eulogy of the Lord of AruQicala 168
21. Siva Praises ParvatI 171
22. The Story of Vajrangada 175
23. The Story of Kalidbara and K.antiWi l&>
24. Vajrangada Attains Salvation 181
INDEX 187

SKANDA PURAN.A
Book I : MAHESVARAKHAN.I;>A
Section Ill : ARUN.ACALAMAHATMYA
P0RVA.RDHA1
CHAPTER ONE
The Manifestation of the Taijasa Linga-
Aruc,aca/a
Obeisance to Sri Gai;1e~.
Now begins the Piirvardha ('First Half') of the narrative of
the greatness of the excellent Arur;uicala. 11
I. He has the Tripu,:uJra (i.e. three parallel lines of ash as
sectarian mark) on his forehead. In the middle of the forehead, he
has a Ti/aka (i.e. a circular or vertical sectarian mark) made with
musk. He has a sparkling garland. A piece of cloth worn on his
loins is his only garment. On his head he holds the king of ser-
pents that cannot be subdued. He has the digit of the moon too.
He is a lamp (i.e. a spiritual guide) unto all. Thus stands supreme
the Yogin of Arur;,.agiri .
Vyiisa said:
2-S. The sages residing in Naimi$a forest said to Siita : "We
are desirous of hearing the greatness of Aruoicala from you.
Kindly recount its greatness."
1. The third section of the MdMlvarakluJ,;,4a of SkP is called Aru{t4ca/a-

m4h4tmya. It is divided into two parts. The first part 00n.1lsts of a dialo,ue
between god Brahml and Sanaka and contains thirteen chapters. The second
part has a different pair of interlocutors, viz. NandiJcejvara and Mtrlcaodeya
and contains twenty.four chapters. There is the inevitable duplication of
topics in these parts, but they are treated as different, as recorded in the
NIJrado Ptu4,:,a, probably due to the difference in the pair of interlocutors.
2. Variously called: Aruoaairi, Sol)ldri etc., all of which mean •Red
Mountain'. The hill is Tiruvannamalal in the South Arcot District of Tamil
Nadu.

2 Skanda Purl1J11
On being requested thus, Siita spoke to those sages.
Srt Sura said:

Formerly Sanaka1 asked the Four-faced Lord Brahma tho
same thing. Listen attentively. I shall recount it to you now. It
is conducive to the destruction of the sins of those who hear it
devoutly.
Formerly, Sanaka bowed down to the lotus-seated Lord
Brahma who was residing in Satyaloka. Standing with palms
joined in reverence, he asked him:
Sanaka said:
6. 0 Four-faced Lord of Devas, the support of the universe,
one who can be known only through the Vedas, by your grace
perfect knowledge has come to me.
7. Even by a single instruction, the entire range of knowledge
reflects in the mirror of my mind which is cleansed with the sacred
ash• of devotion to you.
8. Thanks to the benign glances of your who are the pre-
ceptor of the universe, 1 have fully acquired in an orderly man-
ner the knowledge of (the cult of) Siva, the essence of all the
Vedas.
9. 0 receptacle of mercy, LingasofSiva, those on the earth,
those in the heaven, and those belonging to human beings, to
Siddhas, Bhiitas (Spirits) (have been heard of by me), 0 leader
of Suras. ·
10. Tell me about the Taijasa ('Refulgent') Linga which ia
divine, free from impurities, capable of destroying the enemies
(such as lust, anger etc.), the Linga which manifested itself in tho
continent (called) Jambii.
1I. 0 storehouse of kindness, enlighten me (about tho
Liilga) that is destructive of sins by merely remembering ita
1. Sanaka-One of the four earliest mind-born eom of l()Cl Brah.ml.

The four brothers, viz. Sanaka, Sanandana, Saultana and Sanatkwnlra aie
aer.aally ,rouped toaether as Saoakldi. But hero Sauaka as an independant
,ap is intended by the author.
2. A pun OD Yibltuti whk:h meant •sreetnoss' u in BO X.41 and also
◄sacred ash' to be applied for purlftoation..

I.iii (P).1.12-21 3
name, that is eternal and grants the SarDpya ('similarity of form')

of Siva.
12. Let that (knowledge) be imparted to me about the im-
mutable, beginningless, fiery splendour of Siva, the support of the
universe, by the sight of which (splendour) one becomes happy
(with all his objects achieved).
13. On hearing these eager and enthusiastic words (of Sanaka)

endowed with devotion, the Lord (Brahma), the storehouse of
penance, became gracious unto ~im.
14. Seated on his lotus-seat, the Four-faced Lord meditated
upon Sambhu for a long time and had his mind immersed in the
ocean of internal bliss.
15. In the course of his meditation, he saw Siva in the form
of a column of fire in the manner he had already seen. 1 It had
surpassed all supports and bases. On seeing it he became un-
aware of anything else.
16. Thereafter, in order to carry out the behest obtained
from Siva the Lord withdrew his heart from that Yogic state and
remembered his son who had been bowing to him.
17. Due to the vision of Siva his body had all its hair erect-
ed through the thrill of joy. His eyes were filled with the tears of
joy, and he spoke in a faltering tone:
18-20. "0 dear son, I have been reminded internally of you.
Meditating on the ancient Yoga pertaining to Siva, I remembered
you and your respectful eagerness. It was on account of many
performances of penance that great devotion to Siva was engen-
dered in you. My heart is attracted by it as it were in a moment.
Those persons whose perpetual devotion to the calm and un-
agitated Sadisiva increases, sanctify the entire universe by means
of their own conduct.
21. Talking to, living with, playing with, mingling and mix-
ing with, seeing and remembering devotees of Siva is destructive
of sins.
1. Thi• refers to the manifestation of Siva in the form of a belinninalca

and eodleu column or cff'uta,mce to Vitou and BrahmA who were fia}lrina
with each other to establish their personal superiority at the beainnina of
creation of tbD world. Viele below vv 23-12.

4
22. May it be heard how that wonderful splendour of Siva

formerly manifested itself. It is called Aru0,adri and it is full of
natural mercifulness.
23. Narayao.a and I, both of us are born of Sadisiva whose
rise surpasses (i.e. precedes) the entire universe and who engaged
himself in the mental resolve •Let me be many.'1
24. We began to argue mutually that we have been born
naturally. With great haughtiness, we engaged ourselves in a
combat in which we never became tired at all.
25. Observing out exceedingly terrible determination in our
mutual fight, lsvara, the very embodiment of mercy, thought
thus:
26-30. 'What for is the fight between these two causing
destruction to the worlds? They are having this idea (as the
cause of dispute)--Creation is carried out by me; 1 am the
protector.
These two are extremely mistaken and silly. If I do not reveal
myself at this time to them and stop their battle, the whole
universe will come to ruin. My greatness surpassing the entire
universe is heard in the Vedas. Stupid and silly that they
are with their faculty of memory impaired on account of
anger, these two do not know it. Every creature thinks itself
as exceedingly supreme. The wicked and foolish-minded one
who does not accept another man's superiority meets with a
downfall. If I demonstrate anywhere in the universe any proof
of (the dimension of) my Atman, someone through the perfect
knowledge of that form may attain me.'
31. Deciding in his mind thus, Sadasiva himself rose up as
a column of fire in our midst while we were fighting.
32-36a. Going beyond all the worlds, he blazed all round
like fire. Since the column had neither the beginning nor the end
we remained there with our eyes agonized. On seeing the fiery
column blazing, we became unnerved.
An ethereal voice rose up in front of us:
•Wherefore, 0 children of deluded minds, do you think of
fighting? Siva himself will decide about the inequality in your
1. AD echo of CltaNJo8ya Upanl,- Vl.2.3.

JJii (P).l.36b-52 5
atrength. Here stands the form of &ltbbbu consisting of a fiery
column.If you are able to see the end and the beginning (of
this column of fire) you (may be considered) superior in strength.•
36b-37. On hearing these words, we desisted from the
mutual combat. ViiOU and I set out to seek out that form of
Sarilbhu of the nature of the fiery column which was devoid of
beginning and end.
38-43a. We endeavoured to see the beginning and ending
portions (of the fiery column). Just as children try to grasp the
moon in the sky reflected in water, so also we attempted to
measure that refulgence.
Then witl1 great zeal, Vi~QU became a Boar of very huge
body. For the investigation of its root, he dug up the interior of
the earth. I assumc:d the form of a swan and flew up with great
speed. Desirous of seeing his head, I flew up in the sky. Ma-
dhava went down farther and farther tearing up the entire earth.
He saw the fiery column appearing still farther down. Even
after searching for many erores of years, he did not see the
imperishable beginning. He became agitated and bewildered.
43b-45a. His curved teeth became shattered. All the joints
(of his body) became loose and impaired. He became distressed
due to fatigue. He was overwhelmed with thirst. Hari became
unable to proceed further. He became too feeble and incompe-
tent to retain as well as to get rid of the inimitable form of a
boar. The consort of Rama became weary and afflicted.
45b-52. The Lord of unmeasurable soul thought thus as his
body became extremely tired, his glory faded and he had been
exhausted due to his activity. He resorted to Siva who is worthy
of being a refuge: •Fie upon this great stupidity of mine arising
from arrogance whereby I did not realize my own Lord, my own
self! This is indeed Siva, the root cause of all Vedas, Devas and
the worlds. How can there be a root (cause) unto him? It was
from him alone that I have been born-from him who is devoid
of beginning and end. (It is a pity) that I started to seek (the
root cause of) Siva after taking the physical form of an animal.
By the favour of Sarilbhu, my father, a kinsman of unpretend-
ed (i.e. sincere) kindness, I have regained this intellect enligh-
tening my own Soul. If Sarhbhu, the great Lord, himself wishes
to protect anyone, he will have perfect knowledge immediately,

6 Sktlllda Purdf.11,1
arising from his own soul and devoid of arrogance. Now I am

(physically) unable to perform the wonhip of this preceptor of
the universe. I shall dedicate myself to Sankara and seek refuge
in him.'
Thus Vi$t;tU who dedicated his mind to (Sankara's) eulogy,
meditated on Siva.
53-55a. On account of the excellent favour of the Lord of
Goblins, he was once again lifted up on to the earth.
(Soaring up) I wandered in the sky for many years, with the
eyes rolling and with wings feeble and slackened. I was extremely
tired. In front of me 1 saw the column of fire, the splendour of
Siva worshipped by Suras, resembling a huge Linga,1 being
higher and higher still.
55b-6la. As I was desirous of seeing the eternal, ultimate
extremity of Sambhu and made attempts for the same, some
Siddhas born of parts of his (Siva's) splendour, saw me and spoke
thus: 'Alas, it is true that this one still persists in his stupidity!
Although the fall of his physical body is imminent, his arrogance
has not left him. His wings are being shattered. He is extremely
tired with rolling eyes. In vain will be this deluded (adventure on
his part) in regard to Siva of boundless refulgence. This Janar-
dana who had assumed the form of a boar and had been agitated
in his mind thus, was turned back by Siva himself, endowed with
sincere mercifulness. From the atoms of the splendour of the
Lord it is possible that crores of Suras, the chief of whom is
Brahma, may issue forth (i.e. be born). Still he who has come
out of the self-same Atman desires to see the limit of that Lord.
If Lord Siva thinks about this at the proper time and grants
intelligence unto him (i.e. Brahma), his arrogance may end.'
61 b-67a. On hearing the sympathetic words of the Siddhas
who spoke thus, my pride got shattered and I thought within
myself: •Neither by learning the (huge) collection of the Vedas
nor by performing penances nor by frequenting the holy spots
does the perfect knowledge of ~iva dawn upon (i.e. occurs to) me
1. This shows that Pur&oas regarded the Lftlga of $iva as representias

this beainni.aaless and endlas column l>f fire and"°' his phallus.

I.iii (P).l.67b-72 7
without the blessings of Siva himself.1 Even when the wings are
shattered, when the limbs become feeble and benumbed, the mind
still yearns for nurturing its arrogance. Fie upon me who have
been overwhelmed by arrogance and who have not realized the
strength of the Atman I Perpetual obeisance to the Siddhas who
have dedicated their minds to Siva. My mind has become purified
by the power or penance acquired by the contact with those
Siddhas. Therefore, I know and realize Siva, my own cause (i.e.
source of birth) standing in front of me. All the Devas are
endowed with prosperity and magnificence acquired therefrom.
His grace will thereby continuously subdue their enemies.
67b-69a. I seek refuge in Sathbhu alone whose ultimate truth
the Vedas along with the great ,,lgamas, do not understand. Sam-
bhu is different from the universe. Having regained my body I
resorted devoutly to the moon-crested Lord Siva and addressed
the lotus-eyed Vi~J)U:
69b-72. •Alas, what is this mysteriou.li thing that has befallen
even persons full of heroism. We are born of Sambhu, yet we
have become arrogant. He heard about our mutual quarrel that
turned out to be extremely great. Lord Sankara himself of un-
measurable soul dispelled the entire arrogance of both of us by
revealing his own greatness. He who strives to worship this
Sada§iva, the Lord who is bowed down to by the Suras and
who is of the form of a fiery column, shall become a boat (to
cross) the ocean of worldly existence.• ..
1. This idea oftbe necessity of divine arace for self-realization is stated

in Upanipda:
•. •.yam nai,a vrf.Ulle te1111 labl,yab, ttU:,a/la dtflllJ vivrfllll, ,anam nlm/
-Katlsal.2.23; Muc,laka 3.2-3

8 Sluwla Pllrll,Ja
CHAPI'ER lWO
Greatness of the Immovable linga ofSankara

Brahma said:
1. I recited the Vedas through all my mouths. After per-
forming a mental worship, I eulogized Siva with great devotion:
2. ••Obeisance to the great Siva, the sole cause of all the
worlds. Salute to that Lord by whom everything is illuminated
and sustained forever.
3. This splendour (of yours) always pervades the whole uni-
verse and illuminates it always. But those deprived of your grace,
do not perceive it, like those who are born blind and (hence) do
not see the sun.
4. This is indeed the Bhulinga (i.e. terrestrial Linga) without
impurities. It is experienced (i.e. realized) by means of spiri-
tual vision by your devotees, whether it is stationed within or
wjthout.
5. 0 Lord of Devas, this form of yours, that cannot be ac-
curately defined, shines in the inner soul of the Yogin as though
• •
1n a mirror.
6. Or, the Sakti of Sankara is true~ it is minuter than the
minutest. It is not something different from me since it merges in
me too.
7. The atom that becomes the recipient of your kindness
certainly attains greatness. There is no one superior to you, nor
to me because of my resorting to you.
8. The mind dedicated to you does not expect separation
from you. How can speech function adequately in glorifying your
greatness!
9. 0 Mahadeva, 0 Lord, be pleased yourself, 0 Lord superior
to the universe. Command your diligent devotee jn the requisite
engagements."
10. After humbly submitting this, I bowed down again and
again to the Lord of the Chiefs of Devas. 1'hen with palms joined
jn reverence, I sat near the Lord.
11. Thereupon, making his words pure and blessed by means
of the eulogies of Sankara, VifAlU with a voice as majestic as the
rwnbliDI sound of a fresh cloud, spoke thus:

Liii (P).2.12-24 9
12. "Be victorious. 0 Overlord of the three worlds; be vic-

torious, 0 Lord holding Ganga. Be victorious, 0 Lord with un-
even (three) eyes. Be victorious, 0 Lord with the crescent moon
on the crest.
13. Unmeasured and genuine, 0 Sarhbhu, is your compassion
whereby the entire sin of the devotees has been washed off and
perfect knowledge has been instilled.
14. (Defective Text) You maintain all Vidyas. You lead them
to the status of Purar.ias by means of prosperities(?) Like a father
you nurture and develop those having sons. 1
J5. 0 Jsana, we are not capable of eulogizing (adequately)
even a single idol from among the hundred of idols (of yours),
by means of fresh prayers. What then about the collection ( of
all)!
16. You alone are competent enough to understand yourself,
or by n1eans of your grace. Does not a bee. having dragged a
worm to itself, transform it into itself (a bee)?
17. Do the Devas not become lords by being born by a
digit from you? Does the heated iron nail not have the power of
burning?
18. Just as it is possible that there may be different kinds
of fire due to difference in place, time, activity etc., so also
although you are one, you become different as the objects
differ.
19. 0 benevolent Lord Sankara. reveal your form to us, the
form that gives delight to our .eyes, 0 support of all."
20. As we two bowed down with faith and devotion, as we
two eulogized (him), Lord Sarhbhu became extremely delighted.
21. From that column of effulgencr, the Lord with the cres-
cent moon on his crest came out as a person of tawny complexion
with black throat.
22. With his (two) hands he was holding an axe and a fawn
and with (his other two) hands he was giving (us) immunity
from fear and rest. The Puru~, the Lord (himself) spoke to us as
his sons.
23-24. "I am delighted with you both and your devotion to
1. sa-putra(l4m. But this should be emended as su.putra(lllm •of ,ood

aons•.

10 Skanda Pur~1}Q
me. You both have joined yourselves with the Atman. You two
shall be the lords of creation and sustenance.
Since I have manifested myself for the sake of your realii.ation
of what you two desire, choose another boon too. I have come to
you as the bestower of boons."
25. At these word5 of the Lord, both of us became exceed-
ingly delighted. With the palms joined in reverence, we individu-
ally expressed our respective wishes.
26. Making the three worlds mostly as my infant I eulogized
the unconquered J~na by means of the Vedic Mantras:
27. ••I bow down to the Lord of the form of this visible
world, the perpetual bestower of boons, the great Lord full of re-
fulgence, the unsullied one worthy of being meditated upon by
Yogins.
28. The void space of the sky when filled with refulgence by
you, 0 Lord, becomes in a moment the residence of Suras, which
becomes one.that is asked about and sought after.
29. Siddhas, CaraJ)as, Gandharvas, Devas and great sages
would not have lived in the firmament if they had not acquired
the ability to move about in the sky through your refulgence."
30. Being scorched by your refulgence, the entire earth will
cease to be capable of producing the mobile and the immobile
living beings.
31. F:or the sake of blessing the worlds, withhold and with-
draw your refulgence, and become an immobile Linga with the
name Arul).acala.
32. Those men who d~voutly bow down to this fiery form
named Aruo4Cala become superior even to the immortal ones.
33. May all the \\'orlds, Siddbas, great sages and different
Gao.as assume human form and serve you.
34. May the celestial trees beginning with Kalpaka growing
in the divine gardens, serve you and thereby grow laden with dif-
ferent kinds offruits.
35. Let the groups of the celestial medicinal herbs (be so).
Let the animal species beginning with lions become calm and
move about. Let there be washing oft' of the dirt of sins.
36. Though he has two djfferent types of transit, the Sun
will not transgress your peak while you are in the form of a
Lbtga.

I.iii (P).2.37-50 11
37. 0 Lord, be served through the dances and songs of

celestial damsels, the sounds of the divine Dundubhi drums and
conchs and showers of flowers.
38. Let the human beings who come to your presence, obtain
immortality, Siddhahood, skill in alchemy and extreme bliss.
39. 0 Aruoicala, may all men resorting to you obtain /Jitva
(i.e. mastery over everything), Valitva (i.e. ability to win over
others), Saubhilgya (i.e. good fortune) and Kalavallcana (i.e. abi-
lity to defy death).
40. Be visible on the earth through blessings granting all
limbs, destroying all ailments and bestowing everything desired."
41. The Lord of Kamala (i .e. Vi$OU) too prayed in the same
manner to Lord Siva, the bestower of boons, the Lord of the
Aru.J.ta mountain. He bowed down and spoke thus:
42. "Be pleased, 0 Lord of Sooa-Saila (i.e. Aru))icala), full
of mercy. 0 Mahesa, you have manifested yourself for the sake
of the welfare of all the worlds.
43. Just as I, by resorting to you, became capable of protec-
ting the universe and acquired the husbandhood of Lak$mi, so
also let your devotees be so.
44. Your great and wonderful form cannot be adored by the
persons of insufficient merits, 0 Lord whose foot and crest have
not been seen by me and by Brahma.
45. Those men who worship you by means of circumam-
bulations, obeisances, dances, songs and adorations are blessed
with all their sins gone.
46. Let those human beings who worship you by observing
fasts, performing holy rites, sacrifices, offerings as well as ado-
rations, become emperors.
47. 0 Lord of AruJ,).icala, be in the vicinity of those who
build and maintain parks, platforms, sacrificial halls and wells
for freedom from adverse fate.
48-50. May a man who circumambulates you rolling on the
ground, become endowed with all the eight A.ilvaryas ('super-
human powers'). Let him be immediately liberated from all sins.
Let him be pure in mind. Let us both ~not leave off your lotus-
like feet that should be meditated upon by all men who come to
your vicinity."
After granting the boon saying "So beit" to VifJ)U, the Moon-

12 Sktlllda Purltta
crested Lord assumed the state of an immobile Linga in the form
of AruoJ,cala.
51. Indeed this Linga which is well-known as Aru'l;lidri and
is seen on the surface of the earth, is Taijasa (i.e. of fiery or efful-
gent nature) and the sole cause of all the worlds.
52. The ground near it is not at all touched by the four oceans
that become agitated at the close of the Yuga and that have the
extremities of the worlds submerged in them.
53. The great clouds beginning with Pu$1cara fill the three
worlds with drops of water of the size of elephants. They take
rest on its ridge.
54. When the annihilation of all living beings takes place,
when aJI created things are reabsorbed into Prakrti, all the future
seeds are certainly deposited there.
55. Brahmat).as who resort to the foot of that mountain are
called again by me (i.e. Brahma) after the deluge and I make them
study the Vedas and make the collections thereof.
56. All the lores, arts, wealth of scriptures, Agamas and the
Vedas are truthfuJly well arranged there.
57. Sages of well-praised holy observances and rites, who
abide within the caves of that mountain, shine with their matted
hair. They have the refulgence of a crore of suns and fires.
58. Sadasiva who is of the nature of Nada (i.e. the divine
sound) is seated on the Akiiropl/hikii (i.e. the pedestal of the
letter 'A') along with the five Vedic Mantras that assume the
forms of the five syllables (i.e. namab Jiviiya).
59. He is worshipped by the Guardians of the eight quarters
always by means of the eight Lingas.
Having the eight physical forms, 1 he bestows the eight Siddhis2
{'superhuman powers').
1. The eight forms of Siva are the five elements, the sun, the moon and
the sacrificing priest. Cf. the mangala (Niind() of Sa/c,rutd/a. The names given
to these in Tantra works arc as follows:
(I) earth-form: Sarva; (2) water-form: Bluzva; (3) fireform: Rudra;
(4) wind.form: Ugra; (S) sky-form : Bhlma; (6) Yajamlna-form: PaJupati;
(7) moon-form: MaMdeva; (8) sun-form: ll4na.
2. These eight supernormal powers are enumerated as follows:
a(t{miJ laglrima priiptil, prdkiJmyam ""'1,tma tatlt4/
liitva,,. ea vaJit~am ea tatlta luhn,5wuayitd//

I.iii (P).2.60--I.iii (P).3.4 13
60. Siddbas leave off their own respective worlds and leading
Suras abandon the Meru mountain and stay there (i.e. in Aru.i)i-
cala) waiting for their salvation.
61. Thus the entire collection of the ultimate fruits of all the
merits of the earth is well-known as Aruoicala. It yields devotion
to devotees as a boon.
62. Sambhu, the bestow~r of all boons, of the nature of
~ooawla (i.e. Aruoicala) is worshipped by the groups of Devas
coming from Kailasa and the summit of Meru.
63. After hearing devoutly these words orally transmitted

by the 'Lotus-born Lord, Sankara became delighted in his mind.
The son humbly bowed down to the father and asked him the
essence of the Veda.
CHAPTER THREE
Parvatl Goes to Kiilfcl for Penance
Sanaka said:
1. O Lord, this wonderful greatness of the Lord of Aruoa-
cala has been heard by Siva's grace as well as the favour shown
by you, the preceptor of the universe.
2. This greatness is very wonderful. It is conducive to the des-
truction of all sins. Who are those who worshipped and propi-
tiated the Sooa mountain, the bestower of boons?
3. Siva who has neither the beginning nor the end, has
assumed the form of Sooicala. 0 Lord, it is on account of
the penance of you both that he has been abiding here for offering
boons.
4. When the name SoOJidri that yields salvation is uttered
even once, all the desired objects come to one's presence. It is des-
or
tructive sins.

14 S/umdaPurd(la
Sa. The word Siva has the taste of nectar. Let the
procedure of the worship of Siva and the story thereof (be des-
cribed).
Sb-6a. On hearing these words, Brahma, the 'Lord of Devas,

who is Mercy itself incarnate, spoke after bowing down to the
Lord of Aruoicala.
Brahma said:
6b-9. 0 dear one, let the ancient legend of Parvati, how she
resorted to the Lord of ~acala and became happy, be heard.
Once Mahideva, the Lord of Parvati, came to his divine
gem-set throne fitted with festoons. It was as 'charming as the
Ka/pa-tree laden with gems as its fruit and flowers. It was covered
with precious stones. It had a canopy bedecked with pearls. It
was full offragrance due to the clusters and nosegays of flowers
and divine incense.
10. Swarms of bees from the hanging clusters of garlands
hummed and hovered around it. The vehicle of Guba (i.e. the
peacock) danced (near it) at the sound of the divine instruments
of music, taking it for the sound of thunder.
11-12. Great elephants were afraid as the lion of Pirvati
moved (up and down). The stage (i.e. space) in front of it was
resorted to exclusively by the dancing and singing celestial dam-
sels. It was frequented by the Guardians of the Quarters. It was
surrounded by prominent ascetics and Brihmaoa sages eulogizing
(the Lord) with Mantras (selected) from the '8 (-), Yajur (-) and
Sama-Vedas and by gods, Siddhas and saintly kings.
13-17a. It was filled with the Ga(UU of different for.ms and
sizes, whose bodies were adorned with sacred ash. They appeared
handsome as they wore Rudrli/qa beads and were devoted to
Siva. It was fascinating with the tinkling sound of bells and the
sounds of three types of musical instruments such as lute, flute,
drum etc., mixed with the sounds of Vedic Mantras. With a
desire to bless devotees, the Lord, the consort of PirvaU.
graced the great divine seat. Adopting the pure and auspicious
form full or splendour, the glorious Lord, the storehouac or

I.iii (P).3.171>-33 lS
mercy, sported along with AthbikA.
17b-23a. He delighted Parvati by means of music, diverse
kinds of tales, dift'erent sons of games at dice and the hideous
dances of the Ga~s. After bidding farewell to alltheDevas, sages
and the members of his coun, and after granting different kinds
of boons to devout people as desired by them, be sported about
along with Uma in the parks of variegated and wonderful
features abounding in flowers blossoming in all seasons, in rows
and studded with gems and jewels; in the fascinating tanks with
rows of steps studded with gems; on the peaks of the mountains
of sports and pastime and in the groves of golden plantain trees.
His fatigue due to these sports was dispelled by the gentle
breeze that was cool (as it blew from) the waves of Ganga and
fragrant due to the full blown lotuses. In accordance with his
desire, the Lord delighted goddess Siva, his beloved one, the
beautiful lady endowed with all felicity, the splendid one in the
form of Rati.
23b-28a. The delighted goddess (like) a young girl of
youthful simplicity, once thought her lover to be under her
absolute control. So once, she went stealthily behind him. With
her hands of lotus-like (tenderness and lustre) she sportingly
closed the three eyes of Sambhu, the sire of the world, just out
of curiosity to know what it was.
When the eyes in the forms of the moon, the sun and the fire
respectively were closed, there appeared a terrible darkness of a
very Jong duration. With half a moment of the Lord crores of
(human) years passed by. The universe came to its destruction
on account of the darkness caused by the playful sport of the
goddess. The universe was filled all over with boundless darkness.
Being deprived of the movement of the luminaries, the universe
met with its destruction. ·
28b-33. Devas did not tlourish nor did the Vedas shine. No
living beings existed. Only the Un.manifest (i.e. Prakrti) remained
by itself.
On seeing this untimely destruction of the worlds, it oocurred
to those (venerable persoos) who through their penance had
- ... -

16 Skanda Pur4t,a
gained a flash of inspiration in their minds: '(What) is the source
of this darkness causing destruction of the worlds. Certainly,
the Lord, the immanent soul of everyone, has not impelled. the
god of Death. Playfully the goddess has closed the eyes of the
conqueror of Tripura. Therefore, the entire unit of the three
worlds has become deprived of light. If the three worlds have
been pervaded by untimely darkness, what course is left to those
of divine origin (i.e. gods) who have acquired their realms by
means of penance? Yajnas are not being performed on the earth.
Suras are not being worshipped.'
34. On determining this by their mental powers and observ-
ing this through their vision born of knowledge, those eternal
Surls (i.e. persons of spiritual wisdom) devoutly bowed down to
&mbhu and prayed:
35. "Obeisance to Siva, the Supreme Soul, the maker of the
entire universe, who has assumed separate forms in the nature of
Saktis through Maya.
36. The inevitable one primordial Sakti in the form of Siva
is the cause of creation, sustenance and annihilation in a sport-
f ul manner.
37. She is half of your body, O Lord, Your body is in the
form of Siva and Sakti. Mahideva is one and only one (without
a second). 0 Lord, without you none else exists.
38. Thanks to your sporting activity, this world has met
with untimely destruction. May your genuine mercifulness
making the worlds flourish, increase.
39. Due to the withdrawal of lights for the duration of half
a winking of yours, innumerable years of the worlds have gone
by causing their destruction.
40. Therefore, be pleased, O Sadasiva, the embodiment of
mercifulness; 0 Kala (i.e. god of Death), stop this destruction of
the worlds initiated through love's sport."
41. On hearing these words of those devotees endowed with
Slddhis the Lord, the embodiment of mercifulness, said, "0
Gauri, leave off my eyes."
42. The goddess desisted from continuing the closure of the
eyes of Hara in the form of the moon, the sun and the fire. The
universe became bright and brilliant.

I.iii (P).3.43-55 17
43. On being asked "How much time has passed?", Siddhas

bowed down and said, "Along with your half a winking crores
of (human) years have elapsed."
44. Looking smilingly at his beloved, the exceedingly
liberal-minded Lord, the embodiment of mercy, spoke about a
few points of great piety and righteousness :
45-47. "0 pretty girl of youthful simplicity! You have done
this thoughtlessly as it caused the destruction of the world. I
regard it improper on your part, you being the mother of the
universe. I too destroy all the worlds when the proper time of
dissolution comes. On account of your immaturity the worlds
have met with destruction at the most improper time.
Which lady (in a position) like you will commit this sort of
improper action despised by good people, even for fun? A
person who is an embodiment of sympathy and mercy does not
harass (others)."
48. On hearing these words of Sambhu she became agitated,
because she was afraid of the loss of Dharma. The beloved wife
of the Lord asked him, "What shall I do in order to countervail
it?''
49. Being pleased at that repentance and devotion of the
goddess, Lord Siva, the storehouse of sympathy, spoke:
50. "You constitute my own person. Hence what expiation
is to be suggested? Still, this path of virtue is being maintained
by you.
51-52. (Defective Text) You are the embodiment of ~rutis,
Smrtis, holy rites, liturgical texts, lores, Devas and others. I am
the great principle (?) and am identical with it. You, the goddess
inseparable from me, should be one entertaining a desire for
creating the worlds.
53. Hence the expiatory rite for you is being laid down in
the manner befitting the world.
After pondering over Srutis and Smrtls Dharma has been
ascertained as of six types.
54. If it is not abided by the master it is likely to be
abandoned by the dependents and followers. I am not able to
stay anywhere even for a single moment after leaving you.
55. I myself shall perform the entire penance, stationed in

18 Skanda Pur'1t111
the Atman. The entire earth shall be fruitful through your
penance.
56. By the contact with your lotus-like feet and the sight of
your penance and your own presence (the people) wiJI dispel the
trouble caused by defilement.
S7-58. Perform meritorious deeds for the uplift of the land
of Karmans. On observing your austere rites in the world, all the
people will have firmer inclination towards righteousness. There
is no doubt about it. Your sympathy will make the earth
contented and blessed through your activities in maintaining
piety and virtuousness. You have been told about all these
things, 0 gentle lady, by the eternal Vedas.
59-63. There is a city named Kinci.1 It is endowed with all
riches and is well-known. It is a direct representation of heaven
full of Devas on the surface of the earth. It is said that any
penance performed there has infinite benefits.
Devas and all the sages desire to stay there forever. There (is
a river) weJl-known as Kampi.1 It is destructive of all great
sins. Crores of sins of the men staying there tremble (with fear).
There is one mango tree there. a It shines with perpetual
sprouts. It has perfectly cool shade along with flowers, fruits
and sprouts. Japa, Homa and charitable gifts performed there
yield infinite benefits.
64. Let the Ga:r;,.as of different forms and sizes, Qi.kinis, the
groups of Yogins and others, the chief of whom is Vi$1;1u serve
you all round.
65. I shall be devoid of attributes and be undivided. I shall
be present in your lotus-like mind. 0 gentle lady, do not become
agitated due to separation from me."
1. Klncl-Kanchipuram on the river Palar in Tamil Nadu 43 miles south•

west of Madras. The eastern portion of the town is Vai,oavitc (Vi$Qu-Ktici)
and the western portion is Saivite (Siva-.Kli'lcl). Siva hereof is known as
Eklml'anltba (with Klmllthyl as his consort). It contains the famous Tirtba
Siva OanaA. One of the seats of Sankarlclrya is here.
2. ProbabJy the river Palar.
3. Accordinl to authority tho Eklmra is a sing.lo manao tree under
whim. it is described in Ar11(lilcala Mlhtilmya. Parvatl had performed poa-
ancr. It baa been ftourlshiq in the temple of Eklmrehara at Klllcl from
time immemorial. It appean that 10d Siva aot hil natM Eklmreavara from
thia "Siaale ManaoTrco".

I.iii (P).3.66-I.iii (P).4.3 19
66. On being told thus by the Lord of Devas, the goddess,

with surprise in her eyes, went near Kampa along with her
friends in order to perform penance.
67•68. On seeing Kampa, the river without impurities
resorted to by groups of ascetics, and the single mango tree
Ekamra with tender sprouts, warding off the ( evil) eye, laden
with fruits and ftowers and completely agitated with the chirping
sound of cuckoos, she became pleased. Then she remembered
Lord Mahesvara.
69. With her lin1bs enveloped by the fire of love, she became
as though emaciated on account of penance.
Gauri addressed Vijayi who was present near her at her side. ·
70•72. Her limbs were enveloped by (the feelings of) love
and grief (because) she was agitated on account of the separation
from Purari (i.e. Siva): "I have come here for perpetually
worshipping the Lord, the dispeller of sins, by means of austeri-
ties. But this single mango tree, the kinsman of the god of Love,
with fresh outcome of sprouts and ftowers reminds 1ne ( of
Siva). My mind has been agitated much by the mind•born lord of
love. How can I bear the separation from Siva? Therefore the
sole antidote for the same is seen in remembering the feet of the
Lord who has the young moon on his crest."
CHAPfER FOUR
Pdr,atl Goes to the Hermitage of Gautama
Brahma said:
1. After bowing dowa to the Mother of the universe and
consoling her by means of hundreds of eulogies from the scrip-
tures of Siva(?) Vijayi said to her:
2. "0 goddess, you are always inseparable from Lord
&lrllbhu. You are the goddess of his very life, the only Sakti of
that Supreme Soul.
3. You wish to show your own Miyi in such a way that
luna does not himelf reveal any separate existence (from you).

20 Skanda Pur4(,a
4. It was only after receiving his command that you have
come (here), 0 Parvati. The behest of Sambhu regarding service
(unto him) should never be transgressed by you.
5. Abstaining from all desires, you who have resorted to
Sambhu, should perform the penance in this place assigned to
you by Siva.
6. Even otherwise, the protection of the universe is under
your control, 0 goddess identical with the universe. The pro-
tection and further maintenance of Dharma is yours along with
Siva.
7. Eagerly meditatit\g on Siva who is devoid of divisions
and parts, and stationed in your own soul, 0 Parvati, you will
not at all remember the pangs of separation.
8. All your leading devotees will take up your conduct (as
the ideal to be followed). 0 gentle lady fondly devoted to Dharma,
let it spread in the world by preaching."
9. On hearing her statement thus, Gauri perfectly steadied
her mind and began to perforrn penance on the splendid banks
of the river Kampa.
10. Setting aside her ornaments of various kinds, she
adorned herself with clusters (i.e. rosaries) of Rudrak~ beads.
Laying aside the divine garments, she wore two auspicious bark
garn1ents.
I I. She immediately turned artistically her forelocks into
matted hair. Giving up (the use of) saffron (as unguent), she
besmeared her entire body with holy ash.
12. Gleaning ears of corn alone with the deer, she became
contented (with what she got as food). Strictly maintaining her
observances, she continuously repeated the five-syllabled Mantra
of Siva (i.e. Namab Sivaya).
13. She took bath three times a day in the clear limpid
waters of Kampa. She made a Linga of sand and worshipped it
respectfully.
14. She removed the fatigue and weariness of all living
beings by planting trees, making charitable gifts and worshipping
guests without leaving anyone. Thus, the goddess observed the
code of religious conduct.
IS. She performed penance seating herself in the middle ot
five fires during summer; she lay on the bare ground during

Liii (P).4.16-27 21
rainy season and she remained in water during early and Jate
winter.
16. She caused surprise in the minds of meritorious-souled
great sages who came to visit her. She respectfully adored them.
17. Sometimes she herself gathered and brought from the
forests bunches of flowers along with sprouts and sat down for
cleansing them particularly.
18. On the sacred banks of Kampa, she made a linga out
of sand and began to worship it with the ancillary rites of NJwa1
and Aviihana ('invoking').
19. After duly worshipping the Sun with red flowers and
sandal paste, she gradually worshipped Sankara equipped with
five converings.
20. She looked in front of her Jsana, the cause of welfare,
made perceptible by means of incenses, lamps, food offerings etc.
with fcelings of devotion.
21-22. (Once)Lord Siva himself, to test Ambika, caused a
big flood in the river Kampa (which) surrounded her. On seeing
that exceedingly great flood approaching, the friends said to
Ambika who was seated (there) in the course of her holy observ-
ances:
23. "0 goddess, get up. A big flow of water is rushing on.
It will fill the quarters quickly and flood everything."
24. As she was in her meditation with closed eyes, she heard
these words. On opening her eyes she saw that unparalleled force
of the current of waters of the river.
25. Worried at the possibility of an obstacle in her wor-
ship, the goddess thought: 'What shall I do? I cannot forsake the
worship that has been begun.
26. Generally it is in the case of meritorious-souled per-
sons that the association of holy rites, the bestower of desired
benefits, is actively conducive to the acquisition of welfare with-
out obstacles on the earth.
27. This Linga made of sand will be swept away by the un-
paralleled force of the current. If the linga is destroyed good
devotees should give up their lives.
1. N7Jlo Mental assignment of various parts of one•s body to the

tutelary deities MW 572 A.

22 Skanda Pur4,Ja
28. This ftocd is created by the Miyi of Siva. It comes to

test Atman whether it is endowed with devotion to his feet or not.
29. With my pair of arms, I will closely embrace this Linga
and will remain here unaffected and unagitated': "Dear friends,
all of you go far off quickly."
30. After saying thus, A.Ihbika closely embraced the Liriga.
Although she was engulfed by the speedy flow, she did not let
it go.
31. The nipples of her breasts pressed so hard against the
Lfiiga that an impression was left appearing like a scar on it.
Then (the goddess) respectfully bowed down to the liiiga clinging
to it.
32. Remembering Sadisiva, she experienced a thrill all over
her body making her hair stand on end. She remained with her
eyes closed and her heart engrossed solely in meditation.
33. She was motionless and did not want to be separated even
for a moment from that Linga which caused tremor, perspiration,
protection, bashfulness and love-sport in her.
34. A certain (mysterious) incorporal divine voice addressed
her: "0 girl, leave off that Linga. The great flood has receded.
35. The sandy Linga worshipped by you will have a per-
petual greatness. O exalted lady, it will be worshipped by Suras.
and will be a bestower of boons.
36. On seeing your penance (a test of your observance of
Dharrna) has been arranged. Let human beings become blessed
and satisfied by bowing down to this Lingo.
37. I shall assume an effulgent form and stay here under
the name Arutiiicala for the sake of (men's) achievement of Siddhi
on the surface of the earth (itself).
38. The word Ru(Ul means collection of sins because it pre-
vents a man from all the worlds. When the good is seen there is
no Rur.ra. Hence Aru,:,acala.1
39. The sages, Siddhas, Gandharvas and noble-souled
Yogins leave off the peak of Kailisa (mountain) and of Meru
and resort to this (mountain).
1. A stranae etymolo&)'. The word fll(ttl is probably a Sanskritization

of some local word.

I.iii (P).4.40-Sl 23
40. Formerly, in order to dispel the delusion of Brahmi

and Kn,;,.a (i.e. Vi~r,.u) who were born of a part of mine but were
fighting with each other, I stood here (between them) in the form
of a fiery brilliance.
41. My crest was not seen by Brahma who assumed the form
of a swan and my foot was not seen by Vi~QU who took the form
of a boar. I was bowed down to by them with d:votion.
42. Then I was pleased. I b~ome visible to them. I granted
them the boons desired by them. I granted them proficiency in the
protection of the three worlds.
43. Requested once again by them I assumed this fiery form
with the name Aru(UJcala. I was persuaded by them to assume the
state of an immobile Linga.
44. Go to Sage Gautama of exalted fortune and ask him
about devotion unto me. After hearing about the greatness of
AruJ)acala, perform penance there.
45. There I shall reveal to you th~ effulgent form of mine
for the sake of dispelling all sins and for the sake of the welfare
of the worlds."
46. On hearing these words uttered by Siva, the entire
one without divisions, the goddess said "So be it" and began to
go immediately.
47. Then looking with affectionate eyes all the Devas and
sages who had followed her for rendering service to her, Aritbilca
spoke: .
48. "0 Devas, and the sages of steady holy observances,
stay here on the sacred banks of Kampa maintaining your holy
vows.
49. Let this Unga made of sand and marked by (my) breast
and bangles be worshipped by you. It causes the destruction of
all sins and increases all types of good fortune.
SO. Day and night I assume an entire, undivided, attributeless
form and propitiate this Soo.esvara, the bestower of boons, by
means of Mantras.
51. In this world let all types of desired prosperity be achiev-
ed due to my performance of the penance and observance or
piety and righteousness as well as by seeing the Lfnga (installed)
bymc.

24 SkandaPur&Jo
S2. I am called Kimakii on account of my bestowing every-
thing desired. Let my devotees here obtain the desired boon after
bowing down to me under the name Kamakii as they please.
53. Indeed I shall go to the mountain Arw,.icala and carry
out the behest of Sambhu, the Lord of Devas, the Lord of unobs-
tructed prowess.
54. l shall go there, perform a severe penance and please
Sambhu. Afterwards you all shall gather together and see me
when I will have obtained the boons."
SS. After instantly bidding farewell thus to all the good
devotees serving her feet, the gentle •girl' went to Arw,.acala for
the sake of penance at the bidding of Sankara.
S6-S8. She was perpetually served by female friends and
attendants devotedly. She approached the Lord of Aru,;iacala for
whom the divine Dwidubm drum was sounded. Though the Lord
of Arul)lcala is of a fiery nature, he is internally quiescent. He is
worshipped by the celestial damsels through dances, songs and
showers of flowers. With great enthusiasm she bowed down
to the immobile Li,iga and saw the group of Siddhas, Yogins
and sages.
59-60. Atri, Bhrgu, Bbaradvija, Kasyapa, Atigiras, Kutsa
and Gautama as well as Siddhas, Vidyadharas and the immortal
ones always perform penance here for the sake of getting the ex-
pected boons. Ganga and other rivers serve and attend to him
all round.
61. "This is a divine Linga remembered as Arw,.idri (or
~cala). Salute." On being told thus by the Suras, she bowed
down again and again.
62. On being requested to receive their hospitality by all the
great sages, she said, "As per order of Siva, Oautama should be
seen by me."
63. She went to him as he was pointed out by the sages
saying, "He is here". That sage was the first and foremost among
the devotees of Siva. He was a storehouse of A11sterities.
64-65. He had gone to the forest in the morning for fetching
sacrificial twigs, Kula grass and fruits after bidding the disciples
of steadfast holy rites, "Worship the gu.oats who come to the
herJDita&e." The ri,gbteoUHOulcd sage went to the forest. Then
she came to the hermitage to sec Gau.tame.

I.iii (P).4.66-1.iii (P).5.2 25
66-7la. When the disciples were asked, "Where has the sage
gone?", they said, "He will come back in a short while." After
saying this, she was received by the disciples standing up in hon-
our of her arrival, and offered fruits, roots, sweet scents, a seat,
w.ater to wash the feet, Arghya and courteous words of welcome.
She was duly honoured with fruits and roots that constitute the
assets of the disciples. They said to her, "Please wait for a
moment." Others went near her.
The moment the goddess entered it, the great hermitage of
the noble sage became one full of jewel-set mansions with plenty
of requisite furnishings.
After returning from the forest carrying sacrificial twigs, Kula
grass and fruits, the eminent sage saw from far his hermitage
sparkling splendidly with hundreds of vehicles. He thought with
wonder, 'What is this?' By means of his vision born_of know-
ledge, he saw that Gauri had come there.
71b-73. In order to see Mother of the worlds. he hastened
(back to the hermitage). The disciples, with great haste, intima-
ted to him the news.
The great sage thought that her arrival was the fruit of his
own penance. It was coupled with the kindness of Siva. With
great eagerness he came into the hermitage. He who was fond of
those who resorted to him, came to the hermitage, thinking
about all these things.
CHAPTER FIVE
The Greatness of Brohmapu,kara
Brahma said:
1. Sivabhakti ( ? Sivesskti), Si la's dtvc,ti< n (? Siva's power),
identical with the universe prepared to welcome the quiescent
Gautama who came back to the door of the hut from the forest.
2. She saw Oautama served by his disciples as he returned.
His head was covered with long flowia,g hair. His face was fully
covered with a ~d.

26 Skanda Purdl.fa
3. He shone like fire with flames on account of the exceed-

ingly copper-coloured matted hair that had become clean and
pure on account of the holy bath in the Tirtha and in which beads
of Rudriikl(l had been placed. .
4. He was resplendent with the TripufJira marked with saclied
ash on his wide forehead. He wore a white sacred thread as well
as rosaries of Rudriik1a beads.
5. He wore two red bark garments. His body was lean and
emaciated due to penance. He repeated many Vedic Mantras
causing delight to Rudra.
6. On account of his highly dignified speech he was (as if)
possessed by &lmbhu and hence had a sameness (of the exalted
tone like that) of Sarilbhu. He was full of kindness and was a
treasure of refulgence like the veritable Sun-god.
7. On seeing that noble-souled old sage who had resorted
to the feet of Sambhu, Gauri joined her palms in reverence and
began to bow down to him.
8. On seeing the Mother of the entire universe with palms
folded in reverence, the sage wondered what the matter was.
Preventing (her from bowing down), he himself saluted her.
9. "0 Gauri of great magnificence, welcome (unto you). 0
mother of the worlds, 0 storehouse of mercy, under some pre-
text you have come here to protect the devotees.
10. 0 goddess worthy of being honoured, it was as though
you had realizedan objective worthy of being respected formerly.
Assuming separateness, we have come here along with (her) dis-
ciples and others.·(obscure)
11. 0 goddess, if you have no sportive flash of your own
Maya, how can the worldly existence continue to be? (obscz,re)
12. 'Let it be. I am not competent to speak of the sportive
flash of your own Maya which it is ever impossible to decide
specifically by your (people i.e. devotees). (obscure)
. 13. Be pleased to sit on the clean holy seat made of Kula
grass. Let the Padya and A.rghya1 duly offered by me be ac-
cepted."
1. After sivinl water to aguost on his arrival to wash his feet (Pt1dya)
ho waa ttaditiooally worshipped by offering Arghyo consisting of water,
flow ea s, dOrvtJ arus, unbroken arains of rice.

I.iii (P).S.14-26 27
14. After saying this, the old sage devoutly worshipped
Ambiki who was seated on the excellent seat made of Darbha
grass brought by the di54-iples.
I 5. After completing the entire worship, (the sage) endowed
with the f eclings of devotion, himself sat on a seat after being
permitted by Gauri.
16. Washing the faces of the quarters with the moon-light-
like splendour of his teeth, with the hair standing on end all over
his body through joyous thriJI, he spoke in a choked voice with
tears of joy:
17. "Oh, the greatness of lord Sambhu of unmeasured splen-
dour I The Lord fond of his devotees has directed you to protect
good devotees.
18-20. 0 Arilbii, is there anything not acquired, anything
else yet to be obtained, by you? It is to point out the greatness of
devotion that god Siva (has directed you). The events at Kailiisa,
the stay on the banks of Kampa for penance and the directive
of Aruiµcala all this is known to me. 0 highly fortunate lady,
you have yourself come to this hermitage of your devotee,
out of affection. 0 goddess, the embodiment of mercifulness, tell
me what I am to do."
21. On hearing these words of that great sage who knew
everything, Arhbika eagerly spoke to him eulogizing him :
22. "This is the great magnificence of yours that Siva, the
Lord of Devas, himself comn1anded me that you should be seen.
Among all the ascetics (it was you that he selected).
23. You are master of the Vedas and the Agamas uttered by
Siva. It is on account of your penance that among the devotees
of Siva, you alone are (regarded as) the most honoured one by
Siva.
24. 'I am staying here by the name AruJ.licala', said Siva.
The greatness of this Aca/a (mountain) should be heard directly
from you.
25. I have come to the presence of Arunacala in order to per-
form penance. It is only due to the sight of Your Holiness that
I~ himself becomes delighted.
26. (The opportunity) to converse with the devotees of
Siva and to worship Sivalinga-this is the benefit of being em-
bodied (born) in _the world.

28 Sk01tda Purd,.ra
27. Hence, this greatness orally transmitted by you directly

should be heard by me. Due to your knowledge and teaching,
you are clearly (like) a father unto me."
28. On hearing her words, Gautama, the storehouse of
austerities, recounted the greatness of Aru'(l4cala after meditating
on Giri~:
29. "Whatever is b~ing asked by you, as though it is not
known to you, I know that you alone are the Mdya of Siva, which
is the (repository) of all knowledge.
30. Listening to the greatness of Siva uttered by a devotee
and to the teachings of Sarhbhu (handed over to them)-this is
the cause of your delight.
31. Those who glorify or listen to the glorification of Siva
in the world attain the same merit as the study and recitation of
the VfdaS.
32. All the austerities performcd by me have become fruit-
ful today, because 1 glorify the greatness as heard (by me) and as
directed by Sambhu.
33-39a. This wonderful greatness (has been obtained by me)
by the favour of Siva and Siva.
0 lady of faultless limbs, let this great ancient lore, the great-
ness of Arui,acala, the cause of the destruction of sins, be heard.
Listen how the Linga in the form of AruJ;,.icala manifested itself
formerly.
The entire greatness of .Aruoicala cannot be expressed with a
crore of mouths by a crore of Brihmaoas. Lord Siva, the Lord of
Aruoacala, has been worshipped for the attainment of the eight
(super-human powers) by Brahma, Vi~u. the Moon, the Sun,
the Fire-god and the Guardians of the Directions beginning
with Indra. He has been adored by Siddhas, Ciraps, Gan-
dharvas, Yak~, Vidyidharas, serpents, birds, divine sages and
Sirufh,ayogins for dispelling different kinds of sins, for fulfilling
different kinds of wishes. This Lord has thus been propitiated.
39b-42a. On being visited, the Lord dispels sins, On being
aerved he bestows whatever is desired. If he is glorified as SoOJdri
(i.e. Arw)icala) by the people even from far ho bcatows aalva•
tion. The Yogins who meditate in their minds on the form of the

I.iii (P).S.42b-S3 29
column of effulgence well-known as Aruolldri, shall obtain salva-
tion in the form of Sayujya ('perfect merger') with Siva. What is
given as charitable gift, whatever is offered as Homa, the Japa
performed and the penances practised in the presence of Arw:ui-
cata acquire everlasting benefit.
42b-46. Brahma and Vi~ou who are born of parts of the
splendour of Siva, became proud and arrogant. With a desire to
conquer each other, they fought arrogantly. In order to quell their
pride, Sadi§iva, worthy of being meditated upon by Yogins,
assumed the form of fiery splendour devoid of beginning, middle
and end. Illuminating the ten quarters, he stood in between
them. In order to see the beginning and end portions of that fiery
column (Brahma and Vi~l)u) assumed the forms of a swan and
a boar and went to the firmament and to the nether worlds.
On seeing them weary and distressed, the Lord, the store-
house of mercy, appeared in front of them and granted the1n the
boon they desired.
47. On being requested by them the Lord of Devas assun1ed
the form of an immobile Linga, well-known as Arui,adri. He
shines calmly yet brilliantly.
48. This eff'ulgent Linga is always worshipped to the accom-
paniment of the sounds of divine Dundiihhi drums, the songs and
dances of celestial damsels and hundreds of showers of flowers.
49. Formerly ninety-six Brahm.is had come up and passed
away. Then a Brahma came out of the navel ofVi~ou and created
the worlds.
SO. Once that Brahma was requested by Indra who was
desirous of causing obstacles to the penance of Yogins. (So) he
c~eated a lovely and graceful woman.
Sl. On seeing that lotus-eyed lady full of graceful charms
and other good qualities, Brahma was pierced in his heart by the
arrows of Kandarpa (i.e. god of Love). He became deluded.
52. On observing the lotus-seated Brahma desirous of tou-
ching her, the excellent celestial damsel bowed to him and under
the pretext of circumambulating him, she wished to go away.
53. While she was devoutly circumambulating, there sprang
up four faces of Brahma in the four directions instantaneously.

30
54-57. That maiden then assumed the form of a bird and

flew into the sky. On seeing him approaching in the form of a
bird, she resorted to Arur,,.icala seeking refuge.
•You are the Lord whose foot and head have not been seen
by Brahma and Vi$OU, 0 Lord of Anu;iicala, protect me. 0
Lord worthy of giving refuge, I have sought refuge in you.'
While she was lamenting with excess of agony and fright, a
certain hunter wielding a bow rose up from the immobile Linga
Arutiacala. He had the lustre of the sky overcast with clouds and
he had fixed an arrow to his bow. When the hunter was seen in
front (of him) his (Brahma's) delusion was dispelled.
S8-63a. Then the Lotus-born Lord became extremely humble
and delighted in his heart. Then he bowed down to the Lord of
SoJ)adri who is worthy of being resorted to:
'Obeisance to you, the cause of the destruction of all sins, to
the Lord wielding the Pinaka bow. Obeisance to Sambbu who
has assumed the form of Anu;tacala and who is under the
control of his devotees. Who, other than you, is competent
to make his ignorant devotees refrain from misdeeds? This is
impossible for (ordinary) persons to do. Destroy my physical
body with your splendour because it has become sinful by (bad)
intention. 0 Lord, the immanent soul of the universe, create
another Brahma for the purpose of the creation of the worlds.'
On hearing these words of Brahma who was in a wretched
condition, Siva, the moon-crested Lord, the embodiment of
mercy said:
63b-67a. 'The period that has been formerly _allotted to you
cannot be changed or taken back. Which person in a position
of power, defects such as Raga (attachment) and others do not
affect? Hence even if you are far way, worship this fiery Linga
named Aruoicala for dispelling all defects. All sins whether they
are mental, verbal or physical perish quickly by visiting Arur,,.i-
caJa. This AruoacaJa is destructive of all the sins of men through
circumambulations, prostrations, recollections, worships and
eulogies.
.
67b-7 l. I can rarely be seen ifl Kai14sa, peak of Mcru or in
my abodes on the various Ku/4 mountains. I myself am Aruol·

IJii (P).S.72-1.iii {P).6, 1 31
cala, on seeing the peak of which people will not only have the
benefit of having their eyes but also the destruction of all sins and
the acquisition of the vision born of knowledge.
Brahmi, born of a part of mine, formerly took his bath in
Brahma Pu~kara1 named after him. Thereby the delusion of that
Lord of the universe vanished. You too take your bath in this
Brahma Tirtha, worship me, keep your palms joined in reverence,
keep silent and circumambulate me. 0 soul of the universe, you
will become free from ailments.'
72. Mahesa, the Lord of the universe, remained in the form
of Aruoacala after uttering these words. The Lotus-born Lord
had a plunge in the lake. He duly worshipped the Lord, the des-
troyer of sins.
73. With his mind purified by means of the Yogic exercises
of Yama, Niyama etc., the Creator duly worshipped the Lord of
Aru1,11icala clearly and with all requisite offerings and services.
Thereby his sins being dispelled, he regained the lordship (of
the universe)."
CHAPTER SIX
Description of Various Holy Places at A.ru,;,acala1
Gautama said:
1. Once upon a time, formerly, in another Kalpa, NirayaJJa
was lying on his serpent couch in the vast ocean and he did not
wakeup.
l. The beautiful Jake Pufkara near Ajmer in Rajasthan is famous aince

Mahlbhlrata days. It., association with 1od Brabml ia well-known in
Purloas, We still have a famous temple of god Brahml there.
2. This chapter tries to enhance the importance of Anu)lcala by
ahowina in it the concentration of all important Tlrthas in the world. These
Trrtbas are located on the way of the Ptulkram4 or dn:umembulatioo of
Aruoka)a.

32
2. The eternal Surls (i.e. great sages) saw that even at the
end of the Ka/pa the universe was enveloped in darkness, lying
concealed and featureless. They were deeply grieved at this.
3. 'Alas! the form of this darkness enchants and deludes
the entire universe whereby even now at the end of the Ka/pa,
Vitou does not get up.
4. When the perfect luminous Pufl4$a cannot be seen, how
can Suras get peace from the darkne~s that attacks (them)?'
5. After resolving thus in their mind they thought of the
Lord of Umi, the Lord of Devas, the unsullied mass of reful-
gence, stationed in the Atman.
6. Then Lord Mahesvara, the mass of refulgence, became
pleased. He was requested to protect the universe by the eternal
wise sages who bowed down.
7. Then thirty-three crores of Devas emanating from the
rays of the tlaflleS of Sarilbhu in the fiery form came forth.
8. On being awakened by all the Devas, the Lord of Rama
got up, found that it had completely dawned and thought thus
in his mind:
9. 'Since Tamas (i.e. darkness) had predominated I slept at
a wrong time. For the sake of waking me up Sadisiva himself,
the great luminary, had to be seen.
10. He himself attempts to carry out the duties of creation
of the universe. What other function has to be carried out by me
in this matter or by the Self-born Lord Brahma?
11. Fie upon me who remained ignorant of the Atman, with
the mind overpowered by sleep ! I shall seek refuge in Sankara,
the maker of all.
12. The vision of Sambhu quells all defects. It bestows all
the desired benefits. It is sacred. It is difficult for the persons
deficient in merit to get it.'
13. Meditating thus on Sadisiva, the fiery Liitga stationed
in the .itman, Hari devoutly bowed to the Lord frequently with
the eight limbs (touching the ground).
14-20. Then Sambhu in the form of refulgence, the Lord
who was worthy of being sought refuge in, blessed (Lord Vinau)
who bad sou.ght refuge, by means of benign glances and spoke
to him, "Get up..,

IJii(P).6.21-28 33
After getting up, he eulogized &atbbh,u, the Lord who had

created the universe, who dispelled sins, who was full of mercy
and who had the crescent moon on his crest:
"Obeisance to the Lord of the three worlds, to the Lord who
has three forms corresponding to the three Gul)as. Obeisance to
you with the body of the three Devas, to the Lord with three
eyes, to the enemy of the three Puras.
You alone are the Lord of all worlds. You perform all acts
through your own parts in the forms of Devas, by way of cause
and effect.
You have engaged me in the act of protecting the universe,
but you have deluded me by means of the MlJya. But you do not
wish to eschew the defect (of Maya) or even the intention (viz.
my assignment of protecting the world).
What shall I do? I have placed all the burden on you, the
Lord having the universe for your form. You do not wish to
find fault with me for this untimely sleep. 0 Hara, 0 Sambhu,
remove the agony and distress of Hari. .. On seeing Hari's
distress thus, the glorious Hara directed the expiation for Hari
in this form:
21-24. "I stay on the surface of the earth in the form of
AruJ)acala. Merely by visiting it, your Tamas will be destroyed.
To a previous Vi~r,iu a boon had been granted by me for-
merly. It was at that time itself that this fiery Linga named
Arut:tacala (came into being). For the purpose of protecting the
worlds this effulgent form has become subdued and quiescent,
since it is unmanifest and fiery as well as it has unlimited wealth
of good qualities. Since it is internally fiery in form, the waters
of the rivers, streams and those shed by clouds are seen merging
with it.
25-26. It abides as the bestower of all Siddhis- such as
regaining eyesight to the blind, the ability to walk on (one's own)
feet to the lame, begetting a son to the childless, ability to talk
(fluently) to the dumb, conferment of all types of siddnis, dispel-
ling all ailments and quelling of all sins."
27. After saying this, . ~dlbhu vanished. Hari came to
Arw)icala, performed penance and adored SooAcala.
28. After surveying the mountain all round, Hari made the
Suraa resort to the forests. He establilhed the sacred her1nitagcs

34
of the sages. He established the Vedas along with their ancil•
Jary subjects and Upani~ds all round, causing them to take
up physical forms.
29. He created a hundred families of celestial damsels with
divine beautiful form and commanded them: ••You serve (the
Lord) by mean, of dances, songs, and instruments of music."
30. After taking his holy dip in the Brahma lake, the lotus-
eyed Vi$OU circumambulated the mountain Aru~uicala that was
worshipped (by him).
31. He became free from sins and acquired the overlordship
· of all the worlds. He is always accompanied by Rama who is
beautiful, delightful and suitable to him.
32. On the advice of Brahma, Bhiskara (i.e. the Sun-god)
who is a mass of refulgence but who was harassed by Asuras,
devoutly worshipped the Lord of A~cala.
33. After plunging into the sanctifying pure Tfrtha created by
Brahma, he circumambulated A~icala, the Lord himself.
34. After gaining victory over all the Daityas and (the pri-
vilege of) circumambulating Meru. he gained supreme refulgence
that destroys the brilliance of enemies.
35. Soma (i.e. the Moon-god) overpowered by the fire of
Dak$a's curse, worshipped Aruoacala and regained his (original)
form on the strength of Siva's words.
36. Agni (the Fire-god) was afflicted with tuberculosis on
account of the curse of a Brahma~a sage. Although he was im-
pure, he became pure due to the service he rendered to Aruoacala.
37-40. Formerly &lkra had killed Vrtra, Bala, Pika, Namuci
.and the haughty Jambha, the Daityas who had obtained boons
from Siva and become lords of the worlds. So he became exhaus-
t cd due to sins and resorted to the objective of the world (viz.
Siva). He propitiated Siva by means of penance. Directed by
Siva, he worshipped Aruoicala. Thus the Lord of Suras became
absolved of sins. He propitiated Sankara by the performance of
a horse-sacrifice. After attaining the po&ition of Indra, the glorious
Sakra directed a group of one h1.µ1dred oelcstial damsels to
serve (the Lord) through the service (i.e. beating) of celesti•I
Dllllduhlli-drum.s.
41. After coromudiq the flower-cloud&, he rt&U)arly wor-

Liii(P).6.42-53 35
ships Sooadri (i.e. ~caJa) by means of divine showers of

ftowers and salutes (it) from heaven.
42. At the bidding of Siva Sep worshipped the Lord of
Sooasaila and attained the ability of having any form he wished.
He became the supporter of the globular earth.
43. Others too, Nagas, Gandharvas, Siddhas, groups of celes-
tial damsels and Guardians of the Quarters worshipped him and
obtained the expected boons.
44. Aruoicala, the bestower of desired boons, was prayed to
by all the Devas who had attempted to fight, because they were
desirous of defeating Daityas and others. They prayed to the
Mountain, standing all round it.
45-48a. A.ditya whose shape was forrned by Tva~ir blazed
with his brilliance. The Lord of Planets attempted to cross SoQAdri.
The horses of his chariot lost their power and became tired. Due
to the refulgence of SoJ)idri he became devoid of glory. Even
with all the (attempted) motion of the possessor of cluster of rays
(i.e. Sun), he became unable to go to the heaven. On the advice of
Brahma he propitiated AruJ;iicala. When the Lord was pleased,
he obtained the path of the sky and splendid horses.
48b-49a. Ever since then the Sun never crosses the mountain
named Sol)& but goes circumambulating him.
49b-5la. Formerly the Devas who were either killed or
became mutilated in their limbs, propitiated Arul,licala and
obtained fresh limbs. Pupo got back his tooth, the Fire-god
his hand, Bhaga his eye and V~ the unbroken nose by serving
Aru,;ticala.1
Slb-53. When he obstructed the fiow of water at the time
of the gift of the earth by Bali (to Yamana), Bhirgava(i.e. Su.kra)
lost his eye on being pricked with the tip of the Darbha grass
held in his hand by ViiOU (i.e. Yamana). He went to &,J)icala
and performed a very difficult penance. With his soul purifi.ed,
he regained his eye.
He (i.e. AmQa Oarucja's brother) was stationed on the
mountain named Bhiskara. By serving the Lord of Aru])icala, he
became the charioteer of the Sun-god.
1. These,ocls tllfl'ercd !-hale ~iuurieadurins the destruction of Dakp.'1

aaotifico by Vltltbbedr•.

36 Skanda Purl#JII
54-56. A king named Pratardana1 became eager to abduct a
celestial maiden who was singing the songs of the Lord o f ~ -
cala. Instantaneously he became monkey-faced. Urged by his
ministers, the king returned her and gave other girls to the Aruoa
mountain. Thereupon by the grace of the Lord of Aruoicala he
became handsome in his face. On account of his devotional fee-
lings the Lord gave him complete Sdyujya.
51-59. Formerly a Gandharva named Pu~paka, weak in
knowledgeanddevoid of devotion, went to the vicinity of the Lord
of Arunicala.
•
Then the attendants saw him as 011e with the face of
a tiger. With great surprise they asked one another, "What is
this?" Thereupon, when pointed out by Nirada, he realized that
it was the result of his insult (to Arw;11icala). He then worshipped
Aru11-acala and became handsome in his face (as before) once
•
again.
60. The ground all round to the extent of two Yojanas is well-
known as Siva-Bhumi. There is no destruction of the persons who
die there. They get salvation.
61-63a. Formerly, the Seven Sages who had been cursed,
served Arlll)acala on the earth. The glorious Lord understood
their resolve and granted salvation to the noble-souled Seven
Sages. The Ttrtha made by the Seven Sages is seen near Sol)icala.
It is auspicious, sacred and destructive of all sins.
63b-64. A certain lame sage came there in order to regain
his feet through (the blessings of) Sol)asaila. The object of his
desire was kept suppressed in his mind. He was holding two
wooden spoons. Crawling eagerly on his knees, he reached the
banks of the Sooa river.
65-69. He left the wooden spoons at the Tfrtha for the sake
of thirsty people. While he was crawling on his knees, a certain
rogue wanted to drink water. Somehow the wooden spoon
reached Sol)icala. Eager to pick up a quarrel he(?) rushed at him
asking "What is this?" SuddenJy he regained his feet and went
back to his abode but did not see that man. The wooden spoons
1. This is a kina totally different from Pratardana, a Vedic Seer of RV.

aphilosopher-kin, in Kallfltaki Upanipd and the kin, of Klii, the Y&Jl(Ju.i~
lberofHaibayas, the celebrated plulantbropial. of Mbh (Anti and Aoo'A-
sana), None of these p-eat pcnonalfOS stood so low u 1h11 PraW'daoa ofSkP.

1.iii(P).6.70-79 37
were in front. Seeing them he took them himself and saluted

Anioicala. Having regained his feet and handsome form the
sreat sage became pleased. On his getting back his feet he was
worshipped by the noble-souled devotees of Siva with the eyes
beaming and bulging due to surprise. He then went back the
way he had come.
70. ViU, the glorious son of Indra, attempted to go from
the peak or the mountain of the rising sun to the mountain of the
setting Sun.
71. He saw the Arw,icala mountain in the middle, bowed
to by Devas. (Though) he attempted to cross it, he lost his vigour
and fell on the earth. 1
72. Urged by his father who came into contact with him,
he worshipped the Sooa mountain, the fiery Linga, and once
again regained his vigour.
73. The righteous-souled Nala worshipped (Arw)Acala)
formerly and protected the beloved ones of Manu created by him
(i.e. men, his subjects). He was equipped with the essence of the
science of ethics and politics.
74-75. lla2 suddenly entered the untransgressed forest of
Gauri and became a woman. He asked his priest. On being
directed by VasiJtha he worshipped SoQidri. After propitiating
the Lord of Devas he regained manhood.
76-77a. Then on the advice of Soma (i.e. the Moon-god) he
devoutly remembered Aruoicala. By the blessings of Isa, he
attained redemption from the curse. He possessed increased
power of penance and attained the greatest abode inaccessible
even to the immortal ones.
77b-79. Since he remembered a fawn at the time of death,
Bharata did not attain salvation through Yoga. He was born in
the species of deer.
Hari (i.e. Rima) had to meet with immeasurable sorrow and
pain arising from the separation from his wife. On the advice of
Bhfgu he worshipped So),)idri. (Thereby) he dispelled all sorrows
in all of hiJ incarnations.
. 1. Thi• epiac;>cle about Valin in unknowo to VR.

, 2. The l&or'Y is based on VR. VIl.87-89, thoulh Sooldri II not mentioned
there.

38
80. Sarasvati, Savitri, Sri, Bhiimi as well as the rivers wor-
shipped the Lord of So,;,.asaila and surmounted adversities.
81-82. The deity Bhiskara on the eastern side, Visvlmitra
on the southern side, Varu,;,.a on the western side and Trisula (the
trident) resorting to the north-these are stationed in the moun-
tains as the boundaries to the extent of two Yojanas(?). These four
deities serve the SoJJa mountain. 1
83. They are stationed on the edges of the borders. The four
Devas bow to Siva in the form of SoJJ,acaJa, the Lord of the So~
mountain stationed there.
84. On the northern peak of this (mountain) a certain banyan
tree is seen, at the root of which stays Mahesvara perpetually in
the guise of a Siddha.
85. Its shade is very extensive and is always circular in shape.
It is always seen by Devas and human beings overwhelmed with
.
surprise.
86. It shines splendidly on being served by eight Lingas aJI
round, worshipped by the eight Guardians of the Quarters and
stationed in the eight directions.
87. It was here alone that a great abode was created by the
primordial Lord for the sake of the kings who are devotees of
Sambhu and who carry out the behests of Sankara.
88. There is a great Bakula tree (Mimusops Elengi) there.
It always bestows whatever is requested of it. At its root it is
resorted to by Vimadeva, conversant with the topics in the
Agamas.
89. Agastya and Vasi~~a worshipped Aruoacala, installed
two Ungas free from impurities and performed a similar penance.
90. Formerly the manly So~anada, the son of Hirq.ya-
garbha, performed a severe penance here and flowed in the
direction of Gangi.
91. Here flows the holy and meritorious river So,;,.a with
waters free from impurities. VeJJi, the sacred river, serves the
mountain all round.
92. In the quarter pertaining to the Wind-god (i.e.
north-west) shines splendidly the Vayutlrtha. It was here that_
l. VV 81 ft'. aive the special features (or places worth saeina) at Arlaol,.
c:ala. Most of the holy spots are met while circumambulating Aruolca1a-

I.iii(P).6.93-10S
rormerly the Wind-god took his holy bath and attained the status
of JagatprolJ(l ('the vital breath or the universe').
93-95. To the north of this mountain, there is a nrtha
shining brilliantly with golden lotuses. It is full or the divine
Saugandhika flowers. It is charming with swans and bees. It is the
Kaubera Tlrtha.
In the north-east there is the excellent A..ilanya Ttrtha (•Holy
spot pertaining to Isana').
To the western side of the same, the lotus-eyed Vi$1)U took
his holy bath and attained the status of Vi$i:tU, His features were
fondled by Kamala (goddess Lak$mi).
96. Formerly the nine Planets took their bath there and
attained the position of the Planets. Those who take their holy
dip there obtain the favour of the nine Planets.
97-100. Durga, VinAyaka, Skanda, K$etrapala and Saras-
vati-these protect his Brahmya (pertaining to Brahma) Tfrtha
all rom1d continuously (without any break).
Ganga, Yamunii, Godavari, Sarasvati, Narmadi, Sindhu,
KAveri. Soi:ia and Soroa river(?}-these always serve this holy
spot in the different quarters beginning with the East. They lie
concealed. They destroy all the sins pertaining to their respective
regions.
By the favour of the Lord of Sol)ii.cala other rivers too, both
divine and terrestrial, came up suddenly with splendid waters.
101. In the southern side a great Tfrthahas been spoken of,
viz. A..gastya nrtha. Those who take their holy bath there attain
the ability to understand all languages.
102. Always in the month of Bhidrapada Agastya sur-
rounded by groups of sages comes there, takes his holy bath and
worships Sol)lidri.
103. In the northern side is the divine nrtha of splendid
prosperity namely Vas/1/ha. By taking the holy bath there one
attains the ability to know the meanings of all the Vedic
(passages).
104. The holy lord and saint Vasittha comes there from
Meru in the month of Asvina and serves the Lord of Sooidri.
·. 105. There is a great nrtha located in the north-eastern
quarter named Gangi. By taking holy bath there, all the sins of
men are destroyed.
-
106. All the rivers beginning with Go,tgo gather together in
the month of Kirttika and respectfully serve the Lord of
Aruoidri.
107. There is a great nrtha named Bralunya in the presence
of the Lord of Aruoidri. Due to the contact with it (the sins of)
Brlhmaoa-slaughter etc. are immediately dispelled.
108. In the month of Margasir$8. Brabmi comes here from
his region, takes his bath everyday and worships Lord Aruoacala.
109. In the month of Pau~ Mahendra comes here and
takes bath in the Ttrtha along with his Suras. He worshipe
Sankara, the Lord of Sooasaila.
110. There is a great Ttrtha nearby named Saiva Ttrtha. It
was here that Rudra took his plunge along with the skull of
Brahma.
111. In the month of Migha &mbhu occupies this place
along with his Ga1Jas and is delighted. He makes all the expiatory
rites of men on the earth fruitful.
112. The Agneya (i.e. pertaining to Fire-god) Ttrtha is in the
south-eastern side. It bestows Good fortune. Formerly Agni
took his holy bath here and became happily united with Svahi.
113. Smara, devoid of body, took his holy bath here in
the month of Philgwia and became united (with Rati). After
worshipping the Lord of Sooasaila, he became the lord of all
happiness.
114. In the south-eastern quarter there is the wonderful
Vai/(f(lwt Ttrtha. Brihmaoa sages stay there always with great
enthusiasm.
115. In the month of Caitra, Vi~u, the Lord of Rami, con1es
there, takes his holy bath and worships the Lord of A-:iioidri.
(Thus) he became the Lord of the worlds.
J 16. In the northern quarter there is a Ttrtha named Saura
nrtha. By taking holy plunge there, one gets all the ailments
dispelled.
117. In the month of Va,sikha, the Swi-god takes his bath
there and serves Isa. The glorious Lord is accolJ\panied by tho
Vilakbilyas and the Vedas,
1 I 8. The sacred 1lrtha of Alvina is situated to the north of
-1'8 and Brahroi. The physicians Daaru (i.e. >Jvinikumiraa.)
took their holy bath and became sanctified thereby.

Liii(P).6.J 19-130 41
I 19-120. The Asvins come here regularly, take their bath

and worship Sankara.
Near the Snoasaila, to the south of it, is the splendid Ththa
named Pilf!4ava. It bestows love and salvation. Indeed, formerly,
by taking their plunge therein, the PaQ~avas became lords of the
earth.
121. In the month of Jye~tha. the Earth equipped with all
medicinal herbs and fruits worships Arw,.icala along with Devas.
122. The Visvedcvas of great strength, who had been aban-
doned, worshipped the Lord of SoJJasaila in the month of~~
and attained the worthy quality of being propitiated in the course
of sacrifices.
123. The great Ttrtha VaihaMWl (i.e. pertaining to Vi§vedevas)
is situated to the north of the Ttrthas pertaining to the Moon and
the Sun. By taking holy bath therein one attains the incom-
parable overtordship of the entire universe.
124. All round in the splendid quarter of east is seen a Ttrtha.
Formerly Lak~mi took her bath there and obtained the exceJJent
Pu.ru~ (i.e. Vi~ou).
125. In the northern quarter is situated the holy Skanda
river. By taking his holy bath here Skanda obtained enormous
strength.
126. In the western quarter is the exceedingly splendid and
famous Kwhbhanadi. Agastya, Kwhbhaka and Kumbha arc
always present there.
127. Gangi is stationed at the root. Yamuni is in the sky.
Somodbhava ('arising from the Moon?') is at the top. All these
serve the So1µ mountain.
128. There are many Ttrthas that have come up all round.
Formerly, Mirka,;i~eya(despite his long lifc)was unable to under-
stand their difference.
129. By means of many a.usterities he made the Lord of
Sooadri delighted. The lord of the sages prayed to him for a boon
when he was delighted.
Mlrka'!Jieya said:
130. 0 Lord of Aruoadri, there are thousands of different
Tlrt/uu. They are famous. They shine but are very difficult ror
persoiis with ~ient mental ability to comprehend.

42
131. How can men get their presence in one place on the
earth? It is not enough, if they are separately resorted to.
132. Your refulgence is hidden within. See to this that you
are worshipped by all the Suras who are afraid of touching
~O,idri.
133. I worshipped Sambhu. I propitiatedAr~acala by means
of penance. For the sake ofhelpin, a11 the worlds, I worshipped
the subtle Liitga.
134. I mentalJy offered the divine aerial chariot made by
Vi§vakarman. It was endowed with various kinds of festivities.
It caused all kinds of eternal enjoyment of pleasures.
135. Leading sages got different kinds of Dharmal/Jstras.
With great devotion, they performed all the holy rites of Siva.
136. After worshipping Sambhu, seven beautiful virgins
born(?) of the Ahutis made in the fire were engaged for the pur-
pose of worship.
137. The Lord of Sooasaila was formerly worshipped
through different offerings by kings whose hosts of enemies were
killed and who regained their kingdoms.
138. Worship this excellent Sivaliliga in the form of a moun-
tain. His greatness is experienced. ' He is of a variegated nature.
He dispels sins. He is devoid of impurities. He is the excellent
Lord of AruJJ.idri. His name is inaccessible(?).
139. Obtain the great (opportunity of) worshipping Arw;ia-
cala, the blessed one, who is accustomed to protect the people
who bow down, who dispels all sins merely by recollection.
Obtain it through the mass of unmeasured merit.

I.iii(P).7. l-9 43
· CHAPl'Ell SEVEN
DijJe.rent nrthas on Aru,.,aca/a
Parvatf enquired:
1-2. How did this fiery Linga become approachable to all
living beings on the earth? How did it become calm?
How did the Tfrtltas issue forth from the meritorious Aruoa
mountain? Tell me, how the mountain withdrew all the limbs.
Gautama replied:
3. This mountain is fiery in the Krta Yuga; in Treto. it is a
mountain of jewels; in Dviipara it is a mountain of gold; and in
Kali it is an emerald mountain.
4. DuringKrta when it stood, completely of a fiery nature,
to the extent of many Yojanas together, the great sages per-
formed the external circumambulation till it subsided.
5. The Lord of Aru.Qidri became calm slowly. The glorious
Aru.,iacala when thus requested by Suras for the protection of
the worlds, became completely calm.1
6. Then Gauri asked the sage: '•How did Aruy;aicala become

calm? How did Devas request the Lord of Devas ? "
7. On hearing her words thus, Gautama praised her unparal-
leled devotion conducive to knowing the essential thing and
spoke:
Gautama said:
8. Formerly, the Suras who were incompetent to approach
the fiery mountain, worshipped the Lord and eulogized him
through the (prayers) originating from (i.e. included in) sacri-
fices:
9. "0 holy Lord, 0 'Lord of Aru,;uicala who are conducive
to the welfare of all the worlds, though your form is that of fire,
be completely calmed down and sl:iine on the earth.
• •
1, This consistent traditional belief shows the pouible volcanac: nature
of Aruolcala in ancient times.

S"""'1aPw•oa
l 0. All the Vedas eulogize you, the body of Siva, thus: •This
one who is copper-coloured or reddish-brown or tawny-coloured
is highly auspicious.'1
1I • Obeisance to the copper-coloured pink Siva, the su~
reme soul,1 to the Lord whose form can be comprehended throu.gh
the Vedas, who is accompanied by Umi and whose form is happi-
ness.
12. 0 Lord, this entire universe consisting of mobile and
immobile beings is your form. This form of yours is seen as the
receptacle of Devas.
13. You have arranged for the withdrawal of waters of the
raining clouds and abundant streams at the close of Yugas-.
14-15. The waters have originated from fire indeed from
you, the Supreme Soul. They carry on the creation of the universe
<>n account of the wonderful richness of Gul)llS.
0 great Lord, become cool, 0 SoJ,licala the receptacle of
mercy. 0 Lord, be accessible to all living beings."
16. On being eulogized thus by all the Suras who bowed
down, the Lord, fond of his devotees, became cool and accessible.
17-20. Then the rivers began to function, so also the streams
with plenty of water. He did not(?) take up much water of the
clouds that was poured down.
Although, he had a lustre on a par with hundreds and crores
of midday suns and rising world-destructive fires, he became
approachable to living beings.
After letting off the waters of the universe and after filling the
rivers with waters flowing out (unto them) the Lord shines for
ever. There arose the different nrthas around (Arw,icala) due
to the prayers of the Guardians of the Quarters, of Suras and of
the noble-souled great sages.
Brahm4 said:
21. On hearing his words thus, Gauri became curious to
hear about the origin of the Ttrthas. She began (to enquire):
Pm,att said:
22. Which nrthas issued forth from So:pdri for the pro-
1. Cf. TS 3.S.l,2a, VS 16.61.
2, Cf. 'I'S 4.S,8.1, VS 16.29.

I.iii(P).7.23-31 4S
tection of the worlds? 0 holy Lord, recount to me entirely the
origin of the nrthas.
23. On hearing her words thus, he began to expound in

detail the origin of the Trrthas1 as he had formerly heard from
Giri§a.
Gautama said:
24. The great Ttrtha named A.indra rose up in the eastern
side. By taking his bath there formerly, §akra dispelled the sin of
Bralunai,.a slaughter.
25. The divine Tcrtha named Brahmatlrtha rose up in the
south-eastern corner. By taking his bath here Vahni (the Fire-
god) got rid of the sin due to the contact with other people's
wives.a
26. A great Ttrtha named Yamya exists in the southern side.
By taking his bath here, Yam.a rid himself of the fear originating
from Brahma's missile.
27. The great Ttrtha named Nalrrta shines in the south-west
quarter. By taking bath there, the sages attained victory over
Bhiltas and Vetilas (goblins and vampires).
28. In the western side shines the Varu~ Ttrtha. By taking
his bath here rormerly Varui;ia got back his Salyakola ('the sheath
of the lance').
29. In the north-western quarter shines the Vayavlya Ttrtha.
By taking his bath there Vayu attained the exalted status of the
vital breath of the universe.
30. In the northern quarter Soma tlrtha is remembered (i.e.
said to exist). By taking his bath there formerly Soma freed
himself from the ailment of tuberculosis.•
31. It is known that Vi1c,u nrtha is in the north-eastern
1. As stated in the last chapter, these Tirthas are on the way of circum-
ambulation of Aruolcala.
2. This ref'en to the Fi~aoct•s attempt at illicit contacts with the wives
of Saptarsla in tho epillOde rx the birth of Slcanda.
3. Soma ooatacted T .B. due to Dakp'a cune. Putloas attribute its eure to
Somanltba at Pra.bhlsa-pa«aoa (Gqjarat); that credit is claimed to Aru,;il•
caJa here as both arc tho forms of Siva.

quarter. By taking his bath there formerly Vitv.u became united
with Sri.
32-33. 0 goddess, formerly Mirka1;1deya prayed to Sankara:
''0 great Lord, 0 Sadisiva, 0 Lord of Devas, 0 Lord or. the
universe, by what means <:an there be the assembly of many
nrthas in one place? O Lord ~ankara, kindly tell this."
34. On hearing his words thus, the Lord of Umi, the Lord
of Devas, who was delighted in his mind, showed the means to
the sage.
Mahelvara said:
35. Always at the time of oblation all the collection of the
Tlrthas reach my presence and serve me in a hidden form.
36. 0 great sage, no other Tlrtha need be sought by you.
At the time of the offering of oblation unto me the assembly of
the Tlrtluu is seen.
37. Hence let the gathering together of all the nrthas be
seen at the end of the Naivedya (i.e. food offerings) always by the
sages endowed with perpetual devotion and by the Suras.
38. Thus O goddess, &lnkara, the unmeasurable soul

formerly pointed out to Mirkao.deya the procedure for visiting
the Tirthas.
Ga11tama said:
39. All the meritorious and holy n,,Juu can be seen by men
always at the time of oblation in the presence of Siva.
40. Holy rites, Tlrthas, penance, Vedas, Yajllas, observances
etc. and Yogas can be seen by visiting the Lord of So,;,.asaila.
41. On hearing the statement of the eminent sage, the daugh-

ter of the King of Mountains became pleased. She said: "This is
extremely wonderful, the group of Tlrthas on the earth recounted
by you.
42. 0 foremost one among those who performed penances,
I am blessed and contented by the contact with you now. I havo
come to the group of the Tirthas. Obeisance to you. Siva too hu
eomrnanlled me to perform a special type of penance bore.

I.iii(P).7.43-1.iii(P).8.1.11 47
43. How is Lord Parame,vara, GiriK, to be worshipped here?

Though he had assumed the form of a great sparkling fire, he has
(now) become calm. How is he to be worshipped by groups of
mortals on the earth?"
CHAPTER EIGHT
The Propitiation of Aru,..ei,ara1

Gautama said:
t . Listen, 0 gentle lady, to the events that happened former-
ly in Kailasa. I was asked by Siva who wielded the Meru as his
bow, to perform a pilgrimage and to see (i.e. pay a visit to)
theLingas.
2-8a. I went to various places, viz. Rudrak~tra, Kedira,
Badarikii~rama, Kasi in holy countries, the auspicious Sriparvata
etc. J visited the sacred cities, the chief of which is Kiiici. I saw
many self-born (i.e. natural) Lirigas as well as those installed by
sages, Devas, groups of learned men, Gat)aS and excellentYogins.
0 lady of great fortune and excellence, resorting to the diffe-
rent Ttrthas in the vicinity of Siva, I wandered all over this earth
along with my disciples. Thus, I visited all the Ttrthas, performed
holy rites, penance and sacrificial rites and roamed over the earth.
Always engaged in mentally reciting the name of Siva, I bowed
down to $iwzllngas. After visiting all the holy places over the
earth, I resorted to this region. Here I saw three-eyed LordMahi-
deva with hair hanging down. I saw the mountain Liilga well-
known as A~dri.
Sb-11. Here the noble-souled Siddhas, the sages steadfut in
their holy observances, serving 801.)idri and taking fruits, roots
and bulbous roots alone as their food, were seen by me.
I eulogized the great primordial Liilga in the form of Arul)i-
cala which was formerly worshipped by the first Brahma endow-
ed with divine vision:
l. This chapter lives the Apmic way of Siva worship.

48 Skanda Purl(IO
"The Vedas always eulogize you, 0 Lord of Aruolcala, thus:

•He is copper-coloured, ruddy, tawny. He is very auspicious.'
Obeisance to the copper-coloured one, one of morning-like
hue, ruddy, to Siva, the Supreme Soul.
12. Obeisance to the Lord, the embodiment of all the Vedas,
to the eternal one, to the Lord of immortal form. Obeisance to
Kala melting with compassion, to the ocean of nectar worthy of
being drunk through the eyes.
13. Obeisance to you full offondness ror your devotees, to
the sanctifying one, to the destroyer of the Puras. 0 Lord of the
Devas, visiting you bestows the benefits of all the holy rites.
14-18a. To the persons who have obtained your vision on
the earth, there is no necessity to perform any other penance any-
where. This land of Karmans (i.e. Bhirata) has been obstructed by
you (to the Devas). Devas themselves seek a residence here under
your refuge. The fruit resulting from grasping the opportune
time(?) has been obtained by me today. Whatever other penance
has been performed by me is entirely the fruit of visiting you. 0
Lord of Devas, your form is wonderfully prosperous. Nowhere in
the world a Linga in the form of a mountain have I seen on the
earth.
0 Lord of Devas, having three forms, your great body is seen
as very charming with the three angular points united with the
Sun, the Fire and the Moon (which are regarded as your eyes).
(ob,cure)
18b.25a. Your wonderful Linga has been seen-the Liriga
that causes the three Kolas (i.e. Times, viz. Past, Present and
Future) with the forms of the three Saktls, which is of the nature
of the three Vedas, and which has three angles as its parts.
(obscure)
The Lord well-known as So))idri is seen on the terrestrial re-
gion. He has assumed an extended form for the sake of protecting
the three worlds.
Even if ignorant people merely have a view of him, he distri-
or
b11tes all kinds enjoyment among them, as he is a storehouse of
sincere, unpretended mercifulness.
There is another Unga without worship. It is said to be Sfinya
(cvoid'). It is worshipped by Devu, It always bestow» all boons.

Lifi(P).8.25b-37a 49
Be pleased, 0 So])icala, full of mercy; 0 Mahesvara, protect
me. I am afraid of (this) worldly existence.
I sought asylum in you, 0 Lord, (as) you are affectionate to
your devotees. Your wonderful and great form that is pleasing to
the sight, has been seen.
Make me blessed, 0 ocean of mercy. I seek refuge in you who
are worthy of being sought asylum in, 0 Lord."
On being eulogized by me the Lord of So])icala showed me
the great divine form and said to me:
25b-30a. "I am much delighted with your eulogies and great
devotion. Let your perpetual residence be here near me. Worship
me always with the eternal offerings and enjoyments (available)
on the earth. Perform austerities and show to everyone the great-
ness of this place. Formerly as you were residing on the peak of
Kailisa endowed with power of penance, I directed you to wor-
ship me on the ~01;1.adri in the terrestrial region.
It is the form of my worship followed by the Seven Sages that
shines in heaven. As you are superior (to others) by your penance,
demonstrate similar (type of) respectful worship on the surface of
the earth for the welfare of all beings. (obacure)
30b-34a. Worship me with great respect on the earth follow-
ing the modes of worship prescribed in the ,.{gamas.
The divine form ofmy great worship can be seen in heaven by
Devas. The terrestrial form (of worship) should be revealed and
extended by you on the surface of the earth.
The greatness of my Arw,Acala form on the terrestrial region
has already been described. I am much delighted with you. You
are superior to those meritorious persons who worshipped me
formerly. You reveal the mode of worship of Siva on the earth.''
On being commanded thus, I bowed down to the Lord of
Devas with great devotion to Bhava (i.e. Siva). Paying obeisance
to the Lord of ~dri, I (respectfully) asked the Lord full of
mercy:
34b-37a. "This fiery form is unapproachable. How can I
worship this Mahe~vara through the materials of worship befit-
ting the monal world? How can I literally carry out this behest?
Suggest the means, 0 glorious Lord, wherebyYour Lordship may
-be approachlble." -
On being petitioned thus, the glorious Lord, the Lord or

so
So,;iicala, the immanent soul of everyone, the atorehollle of
mercy, blessed me as I bowed down:
37b-41. "I shall reveal the subtle Liriga, on the surface of
the earth. Offer me the requisite worship through the different
types or holy rites prescribed in the .lgoma,. Worship my subtle
wonderful Linga endowed with the five sheaths, named ATUfa•
drtla. Worship it by means of the power of your penance."
After commanding thus, the self-born Siva, the great Lord,
showed me his form of the nature of subtle Liriga, devoid of im-
purities.
On seeing that subtle Liilga devoid of impurities, the Linga
that rose up by itself and which is enveloped by all the coverings,
I became contented in my heart. Once again I submitted to Lord
Sarhbhu who is affectionate to those who resort to him:
42-47a. "It has come to this that the different types men•
tioned in the .lgamas cannot be seen directly. How can I know
the different names of your forms that have become separated, 0
Lord of benign form, 0 my Lord? Who shall be your worshipping
(priests)? Of what type is the temple? How are you to be eulogiz-
ed? What is the procedure of the worship? Who are the atten•
dants here? How should the region be protected? Who are your
personal guards? How shall your human type of perpetual wor-
ship fiourish? How can this be believed by men that many Devas
have come? Be pleased, 0 great IMna. Command everything
yourself."
On being appealed thus the Lord of So,;iadri himself com-
manded Visvalcarman who came (there):
47b-49. i•You create a divine city named Aru\\11. Create also
a divine temple of mine that shall be superior in qualities and
brilliant with a number or great jewels. Malec arrangements for
all the ancillary things for the worship, such as the three types of
musical instruments etc." ·
The glorious Siva mentioned the different names and the pro-
cedures of worship. Siva, the embodiment of mercy~ Lord of
Anu;aacaJa. proclaimed Vrat48 (i.e. vows and observances) also.
S0-52. Listen from me about the attendanta who have beell
created for the aake of worahip:
"0 Gautama, listen from me to the entire procedlue or wor-

l.iii(P).8.53-62 SI
ship in the way of mortals. It is popular all over the world, ror
the sake of the welfare of all the worlds.
This incomparable, great fiery Lingo named Arui,idrisvara is
seen (in front of you). Let it be worshipped by you regularly.
Sakti, of perpetual rise and prosperity, who (resides) on the
northern side of mine, should be joyously worshipped.
53. Her name is .Ap1takucl ('one whose breast has not been
sucked'). The greatness of her abode (is noteworthy). This Lord
of Aruoacala is inseparably accompanied by his beloved.
54. For the sake of festivities, Mahadeva should be worship•
ped, accompanied by Agasuta ('daughter of the mountain'). Siva
is the bestower of enlightenment on the devotees. With the ges-
ture of his hands, he offers freedom from fear.
55. He holds a deer and an axe in his hands. His face is al-
ways beaming with smile. Sambhu, the Lord ofUma and Skanda,
has divine jewels and gems as his ornaments.
56-57. With his refulgence he brightens all the worlds. He
is endowed with unimpeded glory. In the auspicious festival of
Sakti, Sundaresvari should be worshipped. She shall be bedecked
in all ornaments increasing the sentiment of love.
At the outset, the boy GaJ)apati, the delighter of prosperity
should be worshipped.
58-60. Ga.Qapati shall grace the place near me. He shall be
worshipped with the food offerings (of various types) conducive
to great prosperity.
Let the supreme Sakti be worshipped as stationed near me.
She never leaves off my side. There is a red line beautifying her
eyes. Let her be worshipped for the sake offestivities.
For the sake of festivities, Amrtesvara ('Lord of Nectar') shall
be worshipped at the tip of the eye. He is glorious. He is an ex•
pert in the Ta,Jia,a (i.e. the violent dance of Siva), with his feet
sounding resonantly.
Another Sabi of great fortune, nam~ly Bhiivinayaki shall also
be worshipped.
61. At the entrance, Nandin and MabilciJa resembling the
Sun (shall be worshipped). Let there be the arrangement for the
worship of all my devotees.
62. The Mothers should be worshipped on the southern side

52
along with Vigbnallstr ('the chastiser of obstacles'). In the south-
west, Vinayaka, the destroyer of obstacles, shall be worshipped.
63. Let Skanda holding the &lkti be worshipped in the
north-east comer. Thereafter the charming Lingas should be wor-
shipped.
64-68. After worshipping in my temple, Dak~ioamurti (shall
be worshipped) in the southern side. The idol in the west shall be
the idol of the form of the Fire-god. In the north the idol of the
form of Brahma (shall be adored). In the east the idol with the
deer and the earth (shall be worshipped). It shall have the quali-
ties of all the Devas and shall be endowed with all Saktis (pow-
ers). Then (the devotee shall worship) in the temple of goddess
Apitakuca. It shall have (the installation of) all the Saktis, sur-
rounded by the wives of the Guardians of the Quarters. For the
protection of the temple, one shall worship the goddesses Vaibha-
vanayikas. After worshipping the K~trapala endowed with all
the .lvara,;,as (coverings), Aru,:,agiri§vari who comes to protect
her son, shall be worshipped.
69. Kali and other deities and goddesses of many kinds,
such as Vidhipilakas (shall be worshipped). Every month arrange-
ments should be made for celebrating different kinds of festivals
with great display.
70. Create girls of divine forms engaged in the worship of
Lord Siva. They shall be conversant with the arts of dancing and
singing. They shall be endowed with beauty of form and good
fortune.
71-75. They must possess beautiful graces and charms. They
shall be the bestowers of love and ever-pure and sacred.
For doing divine services command your disciples who are
conversant with the Vedas and are brilliant due to their good
conduct. They shall be amiable and well-behaved with pure
minds. They should have had the (~aiva) initiation. They shall be
experts in the .lgamas pertaining to Siva. They shall be cJean and
free from impurities.
For the populari1.&tion of the cult and conventions of Salva
philosophy, command them to worship me.
Create persons who play on drums, who blow conchs, who-
play on the lute, cymbals and fl.utes. Create coppersmiths, peopl~

Liii(P).8.76-86 53
of good learning, experts in the four lores, different kinds or
K~atriyas, Vaiiyas and giidras approved of by Siva.
In the four quarters, four Ma/has ('monasteries') should be
erected for the sake of the pilgrims and those who live in the holy
spots as well as for the residence of sages and devotees of Siva
who have renounced (worldly) desires.
76-80. May the eminent sages staying in them protect the
system of the worship of Siva. The devotees of Siva and the Pasu-
patas shall beg for alms (for their sustenance). Let these and the
others of Yogic power and practice, as well as the Kapalikas al-
ways protect this holy spot. All the kings of the past, present and
future shall protect this spot without any disobedience to their
commands.
Here is seen a great divine tree, the Bakula (Mimusops
Elengi). Let the devotees discuss and come to a conclusion in
regard to the rites of Siva here (under the tree).
Whatever monetary gift is offered here unto me for the acqui-
sition of the other world not yet seen, shall yield everlasting bene-
fit. That should be protected by the servants and followers of
Siva. I sha11 listen to the matter submitted by the devotees stand-
ing in front.
81. I shall get everything (procured) in accordance with their
mental desire. I shall forgive thousands of the offences of those
who worship me well.
82. Since this worship formulated as a human activity is
mentioned in the Agamas, I shall accept the entire worship men-
tioned in all the .lgamas.
83-85. The holy rites and activities of my followers and
devotees shall be pleasing to me. Even what they resolve within
themselves is pleasing to me. 0 sage, go through all the A.gama
topics; make different kinds of procedures of worship suitable to
the occasion for protecting the worlds.
On the full-moon day a great worship shall be respectfully
performed. Thousands of different kinds of Satras {'sacrifices')
should be performcd here. In the presence of this (Liilga) different
kinda of charitable gifts shall be made.
86. Those who offer inextin&niRhable lamps in my presence
shall undoubtedly attain this brilliant fiery form.

54 starult, Purl(fll
87. Those who devoutly offer flowers growing in water, on

trees, climbing plants and creepers to ml" shall become kings.
88-90. I shall myself be in front of them and defeat their
enemies. The king who is superior in penance in any country will
be given a better and more prosperous rebirth by me. After ap-
proaching (me) even the wicked-minded kings will undoubtedly
become perfect devotees of Siva.,.
91. On hearing these words coming out of the mouth of
Sambhu, I got rid of all my sins. I bowed down to Siva, the Lord
of the mountain SoJ,licala, and submitted eagerly.
CHAPTER NINE
The Efficacy of the Circumamhulation of A.ru,:,esvara
Gautama said:
1. 0 Lord, 0 Lord of Aru1;uicala, I wish to hear in parti-
cular your names in this holy spot worshipped by Suras.
Maheivara said:
2. 0 holy sage, 0 excellent Brahmar:ia, listen to the most
important of my names. They are difficult to be known by
persons of very little merit. On the earth they always bestow
the desired objects:
3-IS. The names are:
Sor,,adr(Ja ('Lord of the red mountain'), A.ru,:,lldrtsa, Devadirrla
('Overlord of Devas'), Janapriya ('Popular with or fond of the
people'), Prapannarak1aka ('Protector of those who resort to him
devoutly'), Dhlra ('Boid'), Si,a-se-,aka-vardhaka (•One who
increases the prosperity of a servant of Siva'), A.Jqipey/Jmfta ('One
who is a nectar to be drunk through the eyes'), lldna (◄Lor<f)
Strl-pum-bb4,a-pradayaka ('One who grants the form of a male
and a female'), Bhakta-vi)Rt,ptl~ (-One who grants the
submission of the devotees'), Dllla-bandi-,lmocana ('One who
releases a distressed prisoner'), Mukharliilghripati (•Lord whose

Liii(P).9.3-15 SS
feet sound resonantly'), Srtmiin ('Glorious'), Mrr/,a ('Compassion-
ate'), MrgamadeJvara (•Lord of Musk'), Bhaktapre/qa,Jakrt
('One who glances at or looks after the devotees'), Siilqln
('Witness•), Bhaktado,antvartaka ('One who dispels the defects
of the devotees•). Jiliinasambandhanatha (' Lord who blessed
the saint Jiiinasambandha11), Srthalahalasundaka ('One who
swallowed the poison Halihala'), .,,Cha1ailvaryadiJtl (•One who
bestows glory in war'), Smartrsar,aghanasana ('Destroyer of
all the sins of those who remember him1) , Vyatya.rtanrtyad-
dhvajadhrk (•One who holds the banner while dancing in
reverse'), Saklinti ('Highly lustrous'), NataneJvara (•Lord of
dance•), Samapriya (•One who is fond of the Simao hymns'),
Kalidlrvarhsf ('One who destroys Kali'), Vedamurti ('Embodiment
of the Vedas'), Niraifjana (•U~sullied one'), JaganniJtha ('Lord of
the universe'), Mahiideva ('Great god'), Trinetra ('Three-eyed').
Tripurantaka (•Destroyer of the three Puras'), Bhaktoparadha-
sorJha ('One who bears with the offences of devotees'), YoglJa
('Lord of Yogins'), Blioganayaka ('Lord of enjoyment of
pleasures'), Balamurti (•One who assumed the form of a boy),
f(Jamari1pl ('One who is forgiveness incarnate'), Dharmarak1a
('Defender of dharma'), Vr1adhvaja ('BuD-emblemed'), Hara
('One who dispels sins'), G;,1Jvara ('Lord of the mountain'),
Bharga ('Highly effulgent'), Candrarekhilvatarhsaka ('One with
the digit of the Moon as an ornament'), Smarantaka ('Slayer of
the god of Love'), A.ndhakaripu (•Enemy of the demon Andhaka'),
Siddharoja ('King of Siddhas'), Digambara (•Naked'), Agama-
prlya ('Fond of the Agama.r•), /Jana ('Lord'), Bhasmarudrok1alaii-
d,ana ('One characterized by the sacred ash and the RudrlJ/qa
bead'), Srtpati ('Lord of wealth and splendour'), Sankara ('Bene-
factor'), Sra,,a ('Creator•), Sar-vavldyelvara ('Lord of all lores'),
A.nagha ('Sinless'), Gangiidhara ('One who holds Ganga').
Kratudhvam.rl (•One who destroyed the sacrifice of Dak$8'),
Vimala ('Devoid of impurities'), Niigabhu,ana ('Having serpents
for ornaments'), Aru,:,a ('Red one'), Bahuriipa ('Multi-formed'),
Viriip/Jk1a (•One with uneven three eyes'), Ak1ariikrtl ('One or
imperishable form'), AniJdi ('Beginniogless'), A.ntarahita ('Devoid
of end'), Sivaklma ('One who wishes ror welfare'), Svayamprabhu
1. Name of a Tamil Saint.

56 SkandaPurl{IO
(•Master of oneself'), SaccidlnandarQpa ('Embodiment of exist-

ence, knowJedge and bliss'), Sarvatma ('Soul of all'), Jt,adh4raka
('Sustainer of Jives'), Strtsanga,amasubhaga ('One who is grace-
ful and charming with the contact of a Jady, Parvati, on his Jeft
side'), Vidlti ('Ordainer'), Vlhltasundara ('One who created a
beautiful form'), Jlf4naprada ('One who bestows knowledge').
Muktida ('One who bestows salvation'), BhaktaYdllchitadiiyaka
('Bestower of what is desired by the devotees'), .Ascaryavaibham
('One of wonderfu] magnificence'), Kami ('Lover'), Niravadya
('Blameless'), Nidhtprada ('Bestower of treasure'), Sult ('Trident-
bearer'), PaJupati ('Lord of the animaJs or the individual souls'),
Sambhu ('One who bestows welfare'), Svayambhu ('Self-born'),
GirtJa ('One who lives on a mountain'), and Mrtla ('Compassio-
nate'). These are my important names here, 0 great sage.
16. Remember the other divine names too mentioned in the
Pura:,;ias. Particularly worship me regularly with circu.mambu-
lation.
17. Since I am fond of circumambulation (pay particular
attention to me) in the form of So1;11icala.
On being ordered thus, 0 daughter of the Mountain, I conti-

nued so stay in this place without leaving. I continued to worship
Mahadeva (in the form of) Aru:,;iacala.
Gaurtsaid:
18. 0 holy lord Gautama, 0 noble leader of sages conver-
sant with all holy rites, tell me the importance of the circumam-
bulation of the So1;1a mountain.
19. At what time should it be done? How should it be done?
Who are those persons by whom circumambulation of the Lord
of So:,;tidri was performed formerJy and the desired excellent
position had been obtained?
Brahma said:
20. On being asked thus, sage Gautama said to the daughter
of the mountain:

I.iii(P).9.21-33 57
Gautama said:
0 goddess, Jet the importance which Mahesvara told me,
beheard.1
Mahiideva said:
21-26. I have manifested myself and I shine on the surface
of the earth in the form of Sooasaila. There are Suras along with
sages all round me. Whatever sins have been committed in pre-
vious births, perish at every step of the circumambulation. The
benefits of thousands of horse-sacrifices and of (visiting) all the
holy spots are achieved at every step of circumambulation.
If he circumambulates the Moon-crested Lord and goes ahead,
which man docs not achieve spiritual perfection even if he is
devoid of all good qualities, docs not perform holy rites and is of
very low birth?
27. It is true that the merit that one gets in making pilgrim-
age to all the Tlrthas, the virtue accrued from (performing) all
Yajifas and (obeying) Agamas, is achieved by means of the cir-
cumambulation of So,;ia mountain. It is true.
28. The sins committed by the mind are destroyed by the
first step, the sins committed in speech ~Y the second and the sins
perpetrated by the body by the third step of the men.
29. One sha11 wipe off all sins by means of one step and ac-
quire (the merits of) all types of penance by means of the second
step of circumambulation.
30. There are thousands of the hermitages of great sages and
Siddhas and thousands of the abodes of Suras here.
31. I reside here like a Siddha always worshipped by Suras.
Within me should be meditated a cave of divine features endow-
ed with means of enjoyment of pleasures. .
32. The devotee should meditate upon the form of the
nature of a fiery pillar. He should meditate upon the liizga well-
known as Arw,.idri. Meditating upon this huge Liitga, the devo-
tee should circumambulate slowly.
33. Meditating duly upon this fiery linga having eight
forms and circwnunbulating it (the devotee) shall burn his sins.
1. VV 2111'. deal with tbo maitoriouwsa of circ:umambulatiq the IDOWl,,
taiA Molcala and its procedure..

58
34. If anyone regularly circumambulates the Lord in the
rorm of Soi;uicala, he has no rebirth. He shall certainly attain
eternity.
35. If a person takes even a step by way of circumambula-
tion, the entire earth is sanctified by coming into contact with the
dust of his feet.
36. With palms joined in reverence he should make obei-
sance in every direction. He should then meditate and eulogize.
He should circumambulate slowly without his hand touching any-
one else.
37. Without any agitation, without even hearing the sound
of his own steps, the devotee should circumambulate in the man-
ner a woman walks when delivery is imminent.
38. The learned devotee should put on a clean dress after
bath. He should apply sacred ash over his body and adorn him-
self with Rudrii/qa beads. Remembering Siva he should take steps
slowly.
39-40. He should think about the likelihood of collision
with thousands of Devas, invisible Siddhas and others of gaseous
forms as well as Manus who walk ahead. He must think about
the consequent rush and obstruction to the path. He should be a
true devotee and go ahead slowly putting down his steps along
the path.
41. Or the devotee should circumambulate along with other
devotees chanting the names of Siva, singing excellent songs and
dancing like Siva.
42. Or he should, with his mind not dwelling on anything
else, listen respectfully to my greatness and circumambulate slow-
ly f eeJing the thrill of the bliss.
43. He must Clff'er different kinds or charitable gifts. He must
perrorm meritorious deeds. He should render assistance to sup-
pliants. He should be pious and merciful in a manner he thinks
best. Thus he should move round.
44. In Krtayuga the Linga is fiery. In Tretii it is a je\Yel
mountain. In Dvapara one should think about it as golden and in
Kaliyuga it is an emerald mountain.
45. Or he can meditate upon the red crystalline form that is.
aetr-luminous. Meditating thus, he will be freed from all sins. He
sha.11 go to the city of Siva.

Liii(P).9.46 64a 59
46-SOa. This Linga with the name of AruJ)icala is the great-
est on account of its inscrutability resulting from its state of not
being an object of speech and mind and also because of its fiery
nature. It is unapproachable. But I become approachable imme-
diately to the person who circumambulates after meditation.
If a person holds at least one form (?) in the course of the
circumambulation of the Lord of Soiµca]a, the dust of his fcet be-
comes the cause of unaging immortality.
•
The vehicles of the groups of Suras vie with one another to
bear the feet of those who circumambulate Aru,;uicala.
The trees of Suras beginning with Kalpaka offer shade to those
men who circumambulate AruJ;J.icala on the earth.
50b-54a. Hundreds and crores of aerial chariots filled with
the Ga)}.as (i.e. Siva's attendants) and surrounded by thousands
of Devas, Gand.harvas and others serve them.
The great path leading to Siva's region is seen sanctified by
the dust-particles of the feet of those who circumambulate me on
the earth.
One who performs Angaprada/qif)Q (i.e. going round by roll-
ing) shall have a heavenly body instantaneously. He shall attain
adamantine body. No one will dare to challenge him on the sur-
face of the earth.
Devas eagerly moving about in their aerial chariots, Siddhas
and great sages roam about in this place in invisible forms and
they visit my presence.
54b-57a. On seeing their humility, devotion to me, circum-
ambulation and ardour, they become delighted and grant boons
unto men.
Formerly thirty-three Devas circumarnbulated everyday seat-
ing themselves on the way. Each of them became a crore.
All the Planets beginning with the Sun, circumambulated and
all of them became the rulers of Planets (grahapall?) over the
whole of the universe.
57b-64a. One who circumambulates on Sunday becomes
liberated.1 Piercing through the solar disc, he shall go to Siva'&
city.
1. VV S7b-64a detail the fr11it of circumambulatina1 Sc>o1cala on different

days of t.M week.

fj()
The man who circwnambulates Aru.oidri on Monday attains

immunity from old age and death. He never becomes roU&h or
cruel (asaumya) on the earth.
The man who circwnambulates Arw;iidri on Tuesday be-
comes free from all indebtedness. He shall certainly become an
Emperor.
The man who circumambulates the Lord of Arw;lidri on
Wednesday shall attain omniscience and become lord of elo-
quence.
The man who circumambulates Sooadri on Thursday shall be
bowed to by all the Devas. He shall be the preceptor of the
worlds.
The man who circumambulates Arw;iidri on Friday shall
attain great fortune and thereafter the region ofViiJ;\U.
The man who circumambulates the Lord of So))idri on
Saturday shall be rid of the tortures caused by evil spirits and
adverse Planets and becomes the conqueror of the entire universe.
64b-68a. All the stars along with their presiding deities shall
become propitious immediately to the person who circumambu-
lates me.
The Tithis ('Lunar days'), Kartl(las and Yogas (i.e. peculiar
combinations of stars and the Moon) approved of by me shaU be
the bestowers of the desired benefits on those who circumambu-
late me.
The different kinds of Muhurta.s and Hora, (i.e. periods of
astrological importance) shall be gentle and conducive to perpe-
tual prosperity of those who circumambulate me. They shall be
auspicious always.
In the word Pra-Da-K#-l'!iP the syllable Pra dispels sin, the
syllable Da bestows what is desired. the syllable K1i causes the
destruction of Karman and the syllable ]'!6 is the bestower of
salvation.
68b-7la. Feeble persons, emaciated ones, persons with ex-
cess of mental and physical ailments become liberated from all
sins by circumambulating me.
1. A folk etymoJoav CXlly.

Liil(P).9.71b-83 61
I see that the circumambulation of the three worlds in an

instant can be performed through the devotion of one who cir-
cumambulates me regularly.
The lords of the worlds, the lords of the quarters and other
lords of causes became established in their (respective) realm
formerly by circumambulating me.
71b-74a. At the time of Uttariiya,:,a ('Northern transit of
the Sun') Itoo circumambulate myself accompanied by the Gal)as
and all the celestial sages.
For the sake of the welfare of the three worlds I perform the
circumambulation of my own form, the fiery Lingo, well-known
as ArUQadri.
At the end of the Para (i.e. Brahma's life-time) Gauri will be
coming here to perform a wonderful penance. By circumambula-
ting me the sinless lady will come back to me.
74b-75a. In the month of K.arttika, on the day when the
constellation Krttika appears Gauri of great penance will circum-
ambulate me at the time of dusk.
75b-78a. That circwnambulation of that fiery Llnga seen on
account of the request of the goddess, is very difficult of access to
men of meagre merit.
That goddess named Apitakuca accompanied by me shall
attain it and console all the Suras at the time of Uttariiya,:,a.
Devas, Gandharvas, Yakps, Siddhas, Rakiasas and all those
of divine species shall gather there.
78b-83. Those who are superior in penance, corne there and
worship me, will have expiated for the multitudes of sins com-
mitted in the course of all their births.
That day, during Uttaraya,:,a, is very rare unto men. Let the
men become blessed by worshipping my form then.
If kings perform the divine rite of circumambulating me, I
shall stand ahead of them myself and conquer their enemies.
If the king of any land, should he be superior in the perform-
ance of penance, makes leading BrAhma,;ias well-versed in Vedic
lore circuroamhulate me on his behalf for a period of forty days
or half that time in accordance with the injunctions and also
along with the rite of Samkalpa (i.e. formal rite of resolving to
perform any holy rite), I shall make his land firmly established. I

aball defeat his enemies, 0 sage. I sba11 myself be standing ahead
in this matter.
84. One who is earnestly desirous of merit should never cir-
cumambulate me by means of a vehicle. He should know fully
well the transgression of the $atva cult involved therein.1
85. Formerly, the king Dharmaketu who returned from the
world of Yama, desired to circ11mambulate me by means of (i.e.
riding) a horse.
86. Instantly the horse became the lord of Ga))as and was
adored by Suras. The horse then left off the king and attained
the region of Siva.
87. On seeing his vehicle in the guise of the lord of the
Ga1;1as, (the king) performed the rite of circumambulation on foot
and he himself became the lord of 0a1)as.
88. Ever since then Suras beginning with Salera accom-
panied by Vi,.ou perform the rite of cire11mambulating me only
on foot.
89. A certain Siddha who was thrown out of heaven at the
(proper) time due to the exhaustion of the power of penance,
circumambulated me and regained his original region.
90. If blood were to flow from the foot of one who circum-
ambulates me, it is wiped off by the filaments of the Mandara
flowers from the crown of Devendra.
91. When the foot of the man who circumambulates me hits
against the rocky pebbles in the highway of circuroarobulation, it
is mollified by the saffron powder from the breasts of Sri (i.e.
goddess of prosperity).
92. By circumambulating me men will always wander on the
peaks of the Mar,:aiparvata in the midst of the grove of Ka/pa
trees.
Gaurr said:
93. 0 sage of holy rites, recount to me the benefit of those
people who engage themselves in various services (of the deity),
1. The circw:Mmbtllation conaista of 30 klDI bat no vohiclo is to be uac,d,

Y1- lw/ro the story of KiQI V~rt....da Uuarlrdha Cha 22-'4. It (tbe
circumamblllation) mu•t be c:ewred Oil Coot.

l.iii(P).9.94-104 63
the services whereby people will become blessed after displaying

their reverence and eagerness in accordance with their ability.
The sage said:

94. 0 goddess, listen. I shall recount the benefit of services
to you. 1 Paramesvara had formerly described this to me out of
mercy:
95. "A certain she-spider spun a cobweb of threads in some
-place (around) me. It became another being who could remember
the previous births. It came to this mountain and covered me
with silk cloths.
96. A certain thirsty elephant spilt honey (on me) in a cer-
tain place. He uprooted forest sprouts. Thus he became liberated
and was transformed into the lord of Ga:i;tas.
97. The worms rolling near me become free fro1n sins. In
the guise of Siddhas they go over to my world.
98. He who places the wick of a lamp that is not put out
even for a moment becomes self-luminous and attains Siirii.pya
(i.e. having the same form as of Siva) with me.
99. A certain glowworm of green colour came and had his
nest in a branch near me. Since his glow served as a lamp during
the night he attained salvation.
100. Cows yielding streams of milk on remembering their
-calves (while) standing at my side attained salvation and they re-
sorted to my world.
101. A certain crow was eager to seize the oblation. It
fluttered its wings and the wind arising therefrom swept the place
in front of me. Instantly he attained liberation.
102. A certain mouse dragged a cluster of jewels into my
sanctum sanctorum and made it free from darkness by brighten-
ing it. He attained my form.
103. Sages, Devas etc. pray that they should be shady trees
at my side, because they desire never to be born again.
104. Riches and desired objects are achieved by those who
make ornamental gateways, towers and minarets, assembly halls,
platforms and tanks in my front.
i:· VV 94-102 live lnstancea of how non-human boiql received beoeft&

by their servico rendered unknowiqly to gn,a_

64 Skanda Purlloo
105. This fiery Linga of mine is always unapproachable to
human beings. It is called Anasadyacalela ('the god of an in-
accessible mountain'). Let it be worshipped on the surface of the
earth.
106. The Paralakti named Apltakucii who nourishes the en-
tire universe that has become her own by means of glances,
touches and meditations, should be worshipped.
107. The sole mother of all the worlds who is named Aplta-
kuca, who has attained eternal youth, should always be served by
those who seek freshness of youth.
108. To the living beings that stay even for a moment in
front of her, there is no desired object here or hereafter that can-
not be attained.
109. Worship the Lord of Soi;tidri, the supporting basis of
immeasurable good qualities, the bestower of expected boons and
the abode of all enjoyment of pleasures."
110. 0 lady of good holy rites, after realizing your desired
object you will resort to &mbhu once again. This performance
of penance by you shall be conducive to the welfare of all the
worlds.
111. Your penance is not only the bestower of the benefit
desired by you but also it is conducive to the welfare of the sages
who perform penance.
112. Suspecting(? thinking of) another cause, the deities
perform penance. The secret of the deities can be inferred only
through the result. (obscure)
113. We shall stay with you, 0 goddess of Devas. Let us be
contented and blessed by observing your holy rites. It is only
through penance that we attain contentment and blessedness.
114. On hearing these words pregnant with meaning, of

that sage, Gauri became endued with eagerness. She praised the
great sage.
11 S. What other penance has to be performed? Your vision
has been obtained. This Arw;iicala is seen and his greatness has
been heard.
116. How wonderful is the peculiarity of the earth that it is
seen as superior to heaven t It is b.ere that there is the fiery Lingo,
the bestower of boons on the deities.

I.iii(P).9.117-1.iii(P).10. l 6S
117. The favour of ~iva has been won by me. His own
abode has been pointed out to me. I shall propitiate Siva here it-
self and win over the preceptor of the universe.
118. Let there be my inseparable unity with the Lord for
ever. With the help rendered by you, I shall become the beloved
of Siva.
119. Thus the Goddess took a vow in the presence of Gau-

tama to perform the penance with great respect. With great devo-
tion she was allowed to do so by the sage saying "So be it". She
resorted to a beautiful hut of leaves and twigs.
120. The Daughter of the Mountain, of a delicate body with
eyes like lotus, placed an upper (bark) garment over her thickest
protruding breasts and wore matted hair. She who had the lustre
of sapphire gem shone like the glory of penance in an embodied
form.
121. By means of many holy observances, by various kinds
of special austerities, by means of various wonderful yogic feats
obtained in the course of the sacrifice. She did full justice unto the
entire pathway of virtue revealed by Nigamas and Agamas.
122. The Slender Lady never had any sort of fatigue at any
time while performing the different kinds of penance. The Young
Maiden became an indescribable sapphire-set tender cr~per full
of brilliant lustre.
CHAPTER TEN
The Fight with Mahi1ilsura1
Brahma said:
1. Then oppressed by the demon Mahi~, Devas left the
earth. Being distressed they bowed down to Gauri who was per-
forming penance and sought refuge in her.
· 1. The chapter describes how the demon Mahi"5ura wu attracted to
the aoddeas Plrvatl doe to her beauty and how he was discomfited by her.
He was lured tbrouah Brhaspati aod led to meet his fatal end.

66
2. On seeing those terribly frightened Immortal Ones, pray-

ing, "0 Goddess, grant freedom from fear", that Goddess asked
them, "What is the matter?"
3. Thereupon, with palms joined in reverence, Devas
with Indra as their leacler, submitted to the Goddess the terror
from the leading Daitya to which they were subjected.
Devassaid:
4--6. (The Asura) joyously plays in the Nandana park sur-
rounded by celestial damsels. For the sake of sport and pastime,
he keeps all the elephants of the quarters, the leader of whom is
Airivata, who have come to his abode along with their mates.
He enjoys the vehicles, the chief of whom is Uccaibsravas. In
his beautiful stables lakhs and crores (of horses) are seen. He
wishes to acquire the ram, the vehicle of Fire-god, for his son to
ride.
7. He brought the buffalo of Yama and yoked it to (his
own) cart. He dragged all the Siddhis and engaged them in his
domestic chores.
8-11. He brought the entire group of celestial damsels for
his personal service. If there is anything else of great value in the
three worlds which has not been acquired, he becomes furious
and does not rest till he has brought it.
We have become his servants tormented with perpetual fear.
We adore him. We obey his commands. We do not find any other
option to take. It has been said that the protection of those who
seek refuge is the fruit of austerities.
This Daitya is invincible. He is the most excellent one among
powerful persons. He cannot be conquered by Suras or Daityas,
because he has been granted boons of prosperity by Siva.
l 2. The Ocean, when struck by his horns, says, "I give up"
and offers him gems and jewels as present. Thereby the Ocean
wishes to seek his favour.
13. This exceedingly ha'Ulhty demon lifts mo11ntain1 by
means of the tips or his horns, throws them up an4 plays smear-
ing himself with the finely p,wdcred uari.eraJs.
14. His incomparable strength QDnot be crushed. He i, un-
assailable unto others. You uaderstand it youneU' after striking
him with your own brilliuce &Dd prowess.

I.iii(P). 10.15-27 67
1S. This is the great Sakti of &uhbhu visible in the form of

a woman. He has obtained boons from Siva. He should be killed
by you alone.
16. O Goddess, we do not know anything about the working
of Sambhu. Only we should always be protected by you, Mother
of the universe.
17. On hearing these appropriate words of (Suras) who

had been extremely frightened, the Goddess became kindly dis-
posed in her mind. Granting them freedom from fear, she spoke
to them then:
18. "0 Immortal Ones, the protection of those who seek
refuge in me should be carried out by me, even as I am engaged
in a penance. The enemy will become feeble and exhausted due to
Kala (i.e. in due course).
19. I will drag the great Asura by clever means and kill him.
It is not proper on my part to kill a sinless one who has not com-
mitted any offence today.
20-21. Indeed those who transgress virtue and piety will be-
come (i.e. suffer the fate of) moths in the fire of Dharma."
On hearing her words Devas bowed down to the Daughter
of the Mountain and went back the way they had e-0me. All of
them were rid of their fear and they became delighted in their
minds.
22. When Devas had departed the lotus-eyed Gauri be-
came a fascinating Sakti (i.e. enchantress) endowed with splend-
our and concealed bel1y.
23. That Goddess established four excellent Batuka"•
on four
mountains in the four quarters of Aruoacala fo~ the sake of pro-
tection.
24. When the Daughter of the Mountain came from the peak
of Kailisa, the four Mothers had followed her in order to serve
her.
25. Four lady attendants had followed her, viz. Dundubhi,
Satyavati, Anavarnl and Sundari.
26. "Let in only a guest overwhelmed with h11nger and
thirst on a visit to this Arw)icala and no one else." So she
instructed them.
27. After~ving directions to those heroic powertul (Datu-

68 Skand4 Purd(UI
kas) stationed on the bordering mountains, the Daughter of the
Mountain performed penance in the vicinity of the hermitage of
Gautama.
28. While that slender-bodied lady was engaged in penance,
there was no type of distress at all. The clouds showered timely
rains and the trees became fruitful.
29. The animals antagonistic to one another by nature gave
up their previous animosity. That hermitage dispelled all fears
and became worthy of being sought refuge in.
30. That part of ATl.U)acala extending to two Yojanas (i .e.
24 kms) was guarded by those four brave Batukas stationed on
the mountains over the boundary.
31. No cause of fear rose up. Nothing striking terror was
observed. No one was afflicted with sickness. Neither external
enemies nor internal enemies (like lust and wrath) prevailed
there.
32. All the sages became contented and felt relieved. They
praised the Daughter of the Mountain. Some praised that hermit-
age as the (veritable) region of Siva's world.
33. By day and night, Gauri continued to perform severe
penance causing satisfaction to Siva. But the young maiden was
not fully satisfied.
34. Mahi~a of great power and vigour intended to go ahunt-
ing. He wandered over the entire forest away from the SoJJ.a
mountain.
35-37. He was accompanied by the Daitya army. He killed
many herds of deer in the forests with great force. He wandered
(here and there) quickly eating them (on the way). Some deer
were chased by powerful and brave (Daityas) holding bows. Dis-
tressed with fear they fled and entered the hermitage. The Daityas
who chased them were on the point of killiq those deer but were
prevented by the heroic Batukas hurriedly (shouting), "Do not
come here".
38-40. Then the Baµikas were asked by the wicked Dinavas,
"What is here?" They replied immediately, "A beautiful maiden
is performing penance here, No strong man should enter here. It
is frequented by sages. This is the place of penance of the
Goddess. It aocords protection to those who seek ret'ugc
therein.••.

1.iii(P).10.41-52 69
On hearing these words or those (Batukas), the powerful and
vicious Dinavas said, "So be it'' and retreated, Thereafter,
they thought about what should be done by them.
41. By means of their Miya they assumed the forms of
birds and entered the hermitage eagerly. They perched themselves
on the branches of the trees in the park in order to see this place
from the sky above.
42. In that beautiful forest containing the ftowers of all the
seasons, she was seen engaged in penance by those soldiers of tl1e
Daitya who were skilful in Miya.
43. On seeing her beauty and grace as well as her firm deci-
sion to be engaged in penance, they were extremely surprised.
They went (to Mahip) and informed him of this.
44. Distressed by Smara (god of Love) he assumed the form
of an old man and entered the hermitage. Then he was honoured
by her friends and attendants. He stayed there as though he was
rid of his fatigue.
45-49. The old man enquired of them, "What for is her
penance?" They replied, "This maiden has been performing this
penance for a long time for the sake of pleasing her husband. But
that powerful husband is never pleased. At the time of marriage
whatever is wished for must be done..But an unusual lord that he
is, a great deal of materials, means and implements have been
(demanded) by him. A new-born potter shall make fresh pots and
bake them in the kiln. These fresh pots should be used for cook-
ing the rice. Similarly all the articles should be freshly acquired
and accumulated. They should never be the things seen before.
When these materials are ready, let the marriage be celebrated
immediately."
SO. On hearing their words thus, Mahi~a sai-1 laughingly,
"It is certain that she will obtain me as the fruit of her penance.
0 young maiden, ascetic lady, listen to my entire wealth and
assets.
51. I amMahip, the excessively powerful lord of Daityas. I
am saluted by Suras. The entire space of the three worlds is seiz-
ed by me.
52. On account of the prowess of my arms, the (title of) un-
rivalled hero rests in me. 0 young maiden, I can assume any form
I wish. I am the bestower of all enjoyable pleasures.

70 9"""""Purl1Ja
53. Resort to me as your husband: Through the Kalpa trees
brought (by me), I shall get for you fulfilment of all -y our desires.
54. By means of my penance, I shall create even Visva-
karman from the beginning. By means of my penance, I shall in
an instant create thousands of Kamadhenus.
SS. With the nine Nidhia ('Treasures of Kubera') acquired
by me and kept always at my side, it is possible to achieve every
object (you) want. It can be achieved instantaneously."
56. On hearing his words, Gauri remembered the Lord.
Duly she broke her silence slowly. She spoke to him laughingly:
51-60. (Partly defective text) I will become the wife of a
strong person. It is for that purpose that I have been practising
penance for a long time. If you are strong, show me your
strength."
On hearing her words uttered in a manner revealing the
nature of women, the Asura, Mahi~a shouted furiously, "You
despicable girl! Who is this?"
On seeing that Mahi~asura approaching her with a desire to
catch hold of her, that young maiden became unapproachable
Durga with fiery form.
On seeing Mahamaya blazing and standing in front of him,
the demon who himself had the form of a buffalo, increased in
size like Meru.
61 . With the pair of his horns he constantly struck against
the peaks of the Kula mountains. He called together his army
that had fi.Ued the inner spaces of all the quarters.
62. Thereupon Devas, the chief of whom was Brahma,
bowed down to Durga who had assumed the form of the Uni-
verse-destroying Fire. They worshipped Her with their different
kinds of weapons.
63. Remaining concealed by means of their Maya, Brahma,
Vi~1;1u and Sadasiva gave her four, five and ten missiles and wea-
•
pons respectively.
64. The Guardians of the Quarters, other Suras, the Moun-
tains and the Oceans all of them unassailable, worshipped her
with their own ornaments and weapons.
65. With many hands blazing due to multitudes of arms and
weapons, Durgi, the great Maya, wore a coat of mail and im•
mediately rode on her vehicle, the lion.

l.iii(P).10.66-78 71
66. Mahi~ was unable to bear her refulgence that filled all
the quarters. On seeing the terrible form and features of Durgi.
he fled.
67. Thereupon, seeing Mahi$& fleeing because he was unable
to bear her own terrible resplendent effulgence, She thought:
68. 'This wicked Mahisasura must be killed through clever
means. With great haughtiness (?) deer are made to turn back by
the hunters in the forest.
69. By means of the words of messengers, soft and touching
the vulnerable points, I shall attract him, produce anger in him
and within a moment face him (in a direct combat).
70. In the case of persons with sinful proclivities, anger may
be provoked suddenly when they hear words of righteous import
and this will be the cause of their destruction and loss of life.
71. Or, if he happens to be righteous-minded and becomes
calm, a violation of duty can be prevented by giving him some
advice for his own welfare.
72. Anger must always be eschewed by persons engaged in
penance if it is to be fruitful. Violation of duty should never be
brooked. Indeed the anger on seeing violation of duty is the
greatest penance.'
73. Thinking thus Gauri mentally called the sage, the pre-
ceptor of Suras, by his name (and when he came) sent him to-
wards the Asura. He was asked to assume the face of a monkey.
74. ••Q monkey-faced great sage, use all your Mayic powers
and go. After delivering this message to Mahisa come back
quickly:
75. '0 vicious one, do not torment the Lord of Arul).iidri
thus. Here the prowess of the evil-minded ones disappears in a
moment.
76. Neither the harassment of Kali nor the attack and inflic-
tion of pain through the Asuras, nor foolhardiness can bestow
auspiciousness even with regard to persons with devotion to
Siva.
77. 0 Asura, by means of the meritorious deeds of the pre•
vious births you have acquired great prosperity and prowess. Do
not become a moth in the fire of the Lord of Sor;iidri.
78. The riches and prosperity given by Siva to you on the

12 Skanda Pur6r)a
strength of your previous austerities, may be burned here imme-
diately like trees in a forest~onflagration.
79. It'is here that pious souls and persons endowed with
devotion to Siva always live. This place is likely to be one infe~
ted with hundreds of ailments in the case of those who are engag-
ed in torturing others.
80. You have acquired matchless wealth and prosperity.
Your strength is unassailable to others. Why are you mean-
minded and why do you invite destruction by your own defects?
81. That girl has been seen by me. She is considered to be
feeble. But the Lord of AruJµdri has permeated into her. Hence
she is more powerful.
82. Or if you cannot control your mental predilections in
spite of various cogent arguments and quotations from scriptures
approved of by Siva, bring your army.
83. With my brilliance I shall instantly burn your growing
army whereby you are proud of your strength and through which
you harass all the worlds.
84. Bring your entire army and place it in front of me along
with their weapons. I shall immediately destroy it through my
own soldiers created (by me).
85. Along with your army you will be cut down and you will
be freed here itself from this life. Who knows what Siva wishes?
86. Though prevented, people are induced by their previous
Karmans. Being helpless, they commit sins again and reap be-
fitting fruits.'
87. In order to make him turn away from evil pursuits and
urge him to acquire virtues of eternal value, more and more
kind words and sympathetic suggestions must be offered by you
too."
88. The monkey-faced sage went as a messell!er and stood
in front of Mahi~. He repeated everything uttered and com-
manded thus by Gauri.
89. He (the demon) heard everything and became very furi-
ous. He rushed at the sage and began to swallow him but, thanks
to his Mayic power, the sage managed to get away.
90-91. Thereafter, the evil-minded one called together all his
army. It was fully armed and ready for battle. It was terrific unto
all the worlds. It resembled the four oceans that come surging up

l.iii(P).10.92-103 73
at the end of the Yuga. He ordered it to fight and the matchless
group of selected soldiers from the army besieged &l(liidri. .
'
92. On seeing the wonderful army of the Daityas, Gauri
created many terrible fiery heroes, many groups of Bhutas (i.e.
goblins).
93-95. The goblins were of various sorts: single-footed
ones, single-eyed _ones, single-legged .ones, those with hanging
ears, those with flabby breasts etc. Soine of them had their faces
in hands and feet; some had their heads in their bellies. Thus they
set out. They spoke to one another like this: "I will swallow
everyone. This is not sufficient for me. I myself will kill the entire
army of the Daityas. What is there to be done by you? You may
simply stand here looking on. I alone will be fighting here."
96. Even as they were talking thus, even as the Gai;t.as were
engaged in these conversations, the Goddess blew her conch in
order to kill the multitude of the Daityas through the groups of
Yoginis.
97. On seeing Her in that form the soldiers of the Daitya
rushed in. Holding their weapons aloft they displayed their pro-
wess in front of their master.
98. The Daityas showered weapons in every quarter. She
checked them all by means of the arrows discharged from her
bow.
99. The goblins and the vampires created by the Goddess
were invincible. They fought with the lakhs and crores of cha-
riots, lordly elephants and horses.
100. Mothers of different kinds and features, :pakinis ('wit-
ches'), groups of Yoginis, Pisacas ('ghosts'), Pretas ('spirits') and
demons were created once again by her refulgence.
101. The great Asuras were swallowed, ground into powder,
split, torn and killed instantaneously by the invincible army
created by the Goddess.
102. The Goddess with the weapons was seen blazing bril-
liantly along with the groups of Bhiitaswho had killed the Asuras,
who were dancing and who were satisfied with the blood and
flesh they consumed.
103. When She {the Goddess) came to the penance ground
from the Kailisa peak, some Mothers had come along with her
in order to protect her body.

74
104. They were Dundubhi, Satyavati, Antavati (Anavam1)
and Sundari. These four attendants followed her.
105. Camw;i4a created by the Goddess was highly terrible
on aocount of her curved teeth. She moved about fully contented
with the blood, flesh, suet and hides of the Daityas.
106-110. She caught hold of a certain Asura and began to
dance. On seeing her the haughty demon (appeared to) blaze her
with the fire of his anger. With the tips of his horns he tossed
the groups of clouds. His terrible eyes reaching the ears, rolled
in a fierce manner. With his long tongue that resembled the flame
of blazing fire, he licked the peaks of the lofty mountain.
Kicking with the hoof, he tore up the ground. The dust particles
were raised up frequently. With his roar he made the quarters
resonant. His continued harsh roar was terrible. Devas had the
erroneous notion that the Cosmic Egg would split thereby. They
became deluded. He held up his tail like a rod. Striking with it
he shattered the innumerable weapons that were showered on
him. Only for his sure death did he rush towards Bhavani who
was seated on a lion. She shone brilliantly with three folds over
her navel.
CHAPTER ELEVEN
Maht1iisura Slain: His Head Stuck to Gaurl's Hand
Bra1tmii said:
1. As Goddess Gauri seated on a lion shone brilliantly with
different kinds of weapons, the infuriated demon (covered) her
with a great shower of mountains.
2. With a great volley of arrows She checked it from afar
and rived the whole of his body with very sharp weapons.
3. Though he was being split and pierced, the leading
Daitya whose body was as hard as a rock, did not get disheart-

I.iii(P). 11.4-14 7S
tened in the least; (on the contrary) his ferocity of fighting
increased.
4. While being split and pierced by sword, discuses, daggers.
spears and other weapons, he vanished from the scene.
S. Thereafter, with the terrible form of a lion with sharp
curved teeth and sharpened claws, he moved round roaring
fiercely again and again.
6. The lion of the Goddess struck the other lion with his
paw. With his claws he tore open the chest of that demon-lion.
7. Thereafter, he approached in the form of a great tiger
with wide gaping jaws. In order to kiJI him the Goddess thrust
her hand with great force rapidly.
8-9. His tawny-coloured body was covered with long blue
stripes. He moved about like a golden mountain full of vehicles
lined up on it. The strong (demon) appeared to be like (an
animal) sent ahead by the deer and other animals to save (them-
selves).1 He appeared to exhibit the blazing fire of his wrath with
his flame-like lolling tongue.
10. As he rushed at her with gread speed, the Goddess hit
that tiger with her Bhalla type of arrow that had a moon-like
refulgence, in the manner with which lsvara struck at the three
cities.•
11. That arrow penetrated his mouth, pierced through his
body, came out of it besmeared with blood and entered the sky.
12. That Daitya then became an elephant and rushed quick-
ly at the Goddess. Offering her (as it were) the many animals that
had been struck and torn as an oblation, he appeared to strive to
please her.
13. On seeing that lordly elephant coming on drenching the
surface of the earth with his ichor, the lion of the goddess roared
and struck him.
14. Thereupon, a warrior holding the sword and the shield
1. The rcforencc is to the famous fable in the Pancatantra, which tells

how all the animals approachNI tile lion and a9reed to send one animal per
day to him, on condition th.at he should not harm other animals. Harp's
Play N ~ mentions a similar a1rcement between Garu(la and Serpents.
2. Thia refen to the destruction of the dem1>n city complex Triprua by
Sankara (Mbb, XJlr{III 33,34).

76 Skanda Pari(UJ
in his hands rose up with a face terrible on account of curved

teeth. He moved here and there.
15. With a number of swords and discuses shining in her
hands, the Goddess fought with that warrior and broke his head.
16. Again he assumed the form of a buffalo resorting to the
demoniacal Mayic power. Without any agitation he began to
fight with the Goddess as before.
17. Thereupon, urged by the Devas and leading sages,
sage Gautama began to enlighten the Mother of the universe by
means of eulogies :
18. "It is accepted that the great Pra~saktl ('vitality') of
the entire universe is (concentrated) in you. The other Salctis too,
viz. OjaJJakti ('vigour'), Jnanalakti ('knowledge') and Balalakti
('physical strength') are inferred.
19. Why is this long-drawn fight resorted to by you today to
delude (everyone). Let this Daitya be done away with for the
protection of the universe.
20. It is by gathering together his bodies that have been
broken and split by you that oblations unto you can ~e had as
instructed in the Nigamas. They are the bestowers of boons.
21. Otherwise, why should there be this much of excitement,
0 Goddess, in slaying this enemy who is as insignificant as a
blade of grass, since you have the refulgence of the fire of destruc-
tion (of the universe)?
22. (0 Goddess) who have assumed a body made of the
three gu,:,as, strengthening and fixing your own Sakti, draw out
that Prii,:,aJakti ("vitality') of the enemy by means of your tri-
dent."
23. On being addressed thus by that (sage) the Goddess
attacked Mahi~asura with her trident and made him bear (Her)
(i.e. sat on him).
24. Unable to bear the weight of the physical body of the
Goddess equal to a number of mountains, Mahi~ura was dis-
tressed.
25. He was crushed and pounded. He rolled this way and
that way and screamed. On being assailed, he trembled. The Lord
of the Asuras tried to raise his head in order to escape but could
not do so.
26. Pierced by the tips of the trident it appeared as thouah

I.iii(P).l 1.27-38a 77
an ocean was formed there by a stream of blood, an ocean with

its body (surface) turned red on account of the dusk.
27. Then, the Goddess who tormented Mahi~. cut off his
head with a sharp-edged sword and stood on his head and danced.
28. Siddhas, Gandharvas and great sages praised Durga. A
great shower of flowers was released by Devas all round. The
Lord of Devas bowed down to the Goddess and eulogized her
with palms joined in reverence.
Indrasaid:
29-32. Obeisance to you, to the mother of all the worlds, to
the seed-consciousness of all living beings.
0 Ambika, you are the devotion, faith and $akti ('energy') of
those who worship you. You are the cause, the supreme fame,
peace, control, skill and forbearance (incarnate). You are the
only one having the universe as your form (i.e. omnipresent)
though you are called by different names.
You have employed us in the various offices according to the
achievements befitting our Tapas ('penance'). You have split the
enemy. You shone as Siva, worthy of being known. 0 Spouse of
Sambhu, this wicked demon Mahi~a has been cut down and
killed.
33-38a. His head that has been chopped off appears to be
alive.
Let this form of yours be always in our (minds)-the form
wherein you overpowered his head that has red eyes, sharp horns
and blazing tongue and that shakes (always) and stands (towering
above him).
With the weapons of all the deities, viz. discus, horn, bow,
arrow, sword, shield, trident, belt, goad, whip, skull, thunder-
bolt etc. and with the gestures of granting boons and immunity
from fear, you have the forms of all the deities. 0 Mother, you
alone permeated them with all the weapons and thereby kill all
our enemies. You have thousands of weapons. They consist of
your superhuman powers.
All the enemies conquered by you, though they were equipped
with diff'erent kincb of weapons and vehicles, although they were
kinaa endowed with chariots, elephants and horses and all the

71 SktwJiz Purl,a
armies, shall have all their vitality and power burnt up, if they
are devoid of your favour.
38b,.44a. One who serves your lotus-like feet attains the
lordship of the three worlds, though he might have been without
any position or be of meagre prowess. He becomes popular,
adorned with fame. Those who always meditate upon and wor-
ship this terrible form of yours, need not at all be afraid of
enemies. They will be always victorious.
It is your form like this that is bowed to by Devas in all the
worlds. Let it always be worshipped by Devas and your servants
for the sake of achieving the desired objectives.
Mothers1 have been created by you and they bestow all desir-
ed benefits. Let them be worshipped always along with the Gavas,
in all places and regions.
This Daitya who has been killed by you has an imprint made
on him by your foot. Thanks to your grace, he is always to be
worshipped by your devotees, before you.
The Goddess who was praised thus by the Lord of Suras, and
was served by all the sages and Suras and was a bestower of
boons, said, "So be it" and sent them off to heaven.
44b-48. She herself established there that form of hers
wielding different kinds of weapons, along with the Mothers.
Thereby she made arrangements for the protection of the holy
spot. She assumed her own form, devoid of impurities. Surround-
ed by her female attendants, she looked at the head of Mahi1&
deformed by the keen edge of the sword. Speaking about his
diverse ways of harassment(?) of the worlds, the Young Maiden
looked into his throat along with her friends. She .saw there a
Linga. She took it up in order to worship it. Oauri suddenly
gasped the Liilga that was on his neck.
49. She looked for a long time at the Llitgfl which was
smeared with blood. That Lingo got stuck to her palm. She tried
to lay it aside but could not do so quickly, as it had stuck to
her.1
1. Mltf-devatls, subordinate deities of the Goddees Gaurl.

2. Lilao demoa Tiraka, Mahl.. wu a devotee of Siva. Plrvad, tNNllft

J.iii(P).11.50-64 79
SO. With great surprise the Goddess thought thus: 'What ii

this?' She stood in front of the great sages with great distress and
dejection.
SI. She was overcome with the grief of having killed a devo-
tee of Siva. She censured much her own foolishness caused by the
peculiar feminine nature.
S2-57a. Completely filled with remorse at (her) thoughtless
-commencement of the slaughter of devotees of Siva. She approa-
ched Gautama, the excellent sage. The Young Maiden spoke to
him about the rash act committed by herself: "0 holy lord con-
versant with all pious activities and holy rites, 0 Gautama, 0
noble leader of sages, a sinful thing has been committed by me
thinking it to be a pious and righteous act. In order to protect
Devas, I attempted to grant them freedom from fear. Out of
ignorance I have crushed the Daitya Mahi$&, a devotee of Siva. In
the case of those whose intellect is overpowered by rajas, there
-cannot be accumulation of merit, as it is always disturbed by
hundreds of obstacles that spring up but is easy (for accomplish-
ment) with the favour of the preceptor.
Those who resort to Siva are unassailable. They cannot be
easily suppressed even if they are of bad conduct, especially those
who wear Lingas. Siva honours them very much.
S7b-58a. Formerly the demons who resided in the three
Puras ('cities') used to wear Lingas. Then they could not be con-
quered by Sarilbhu. When they abandoned the Lingas they were
killed.
58b-6la. The Lingo in his (i.e. Mahi~'s) throat does not
leave my palm. How can I dispel the sin, the result of slaying
a devotee of Siva? Holding this Lingo of his (Mahi~'s) throat, I
aball perform penance and pilgrimage until Sambhu becomes
pleased. Thereafter I shall take holy bath in the sacred centres of
&mbhu, the chief of which is Kailasa and most of the other
sacred places. Thereby I shall get redemption from sin."
6lb-64. On hearing her weariness and worry due to the sus-
picion of unrighteousness and sin thus, (the sage) conversant with
-- -
consort of Siva. had to atone for killin, a devotee or Siva, thouah he mipt
be uninitiated and wicked by nature. Tbo a,eatnas of Stva•• devotion is thaa
ew.,.haaivd C•IM the followiD& venee).

80 SkandaPur•
the tenets of Siva-cult spoke to her, as she appeared to be terri-
fied:
"Do not be afraid, 0 Daughter of the Mountain, due to the
delusion that a devotee of Siva has been killed. 0 Daughter of the
Mountain, it is difficult to find persons fully conversant with the
subtle meanings of Dharma (Texts).
Twenty-eight crores of Agamas have been uttered by the five
faces of Sadasiva occupied by SadJ 10Jata etc. They are to decide
(doubtful cases) in the path of Siva (i.e. Salva cult). They are the
splendid guides to the devotees of Siva.
65-67. Even leading sages are unable to comprehend (sub-
tleties) in them. There are five manifestations (sects) of the Saiva
cult, viz. Kalamukha, Karikala, Saiva, Pasupata and Mahavrata.
There are various types and divisions among them, but all are
devoted to Siva. The only Godhead to be achieved or realized by
all of them always is the powerful Siva. AU of them are always
worthy of being worshipped (respected) by those who closely
adhere to their own duties.
68-72a. A devotee of Siva (is to be worshipped) by the devo-
tees of Siva devoid of jealousies and the obedient observers of
the behests of Siva.
Siva is devoutly propitiated by· many Vedas and Yajnas.
Mahadeva is always the bestower of everything. Violence to
living beings shall not be committed particularly by sages. But
those who transgress Siva-dharma (i.e. the tenets of Siva-cult)
should be immediately killed. Neither the sex nor the parentage
should be taken into account of a person having the guise (of a
devotee of Siva). One should, without hesitation, kill a trans-
gresser of Saiva tenets and principles.
When a decline of ~lva-dharma is noticed by many persons
conversant with Dharma by means of (their) keen intellect Sakti
begins to act immediately. .
72b-77. He is fortunate in having this Linga endowed with
power and prosperity. That was why he could not be conquered
by all the Devas.
It was because he had been overwhelmed by the curse of the
great sages that he was killed, 0 Goddess. by you who are worthy
of being honoured by Sankara. Beoause of the support of Siva.
he insulted them (the sages) and acted contrary to their.interest•.

I.iii(P).11.78-87a 81
Hence they became angry. They cursed him: 'Let him become a
buffalo, because he has been as wicked as a buffalo.'
Thereupon immediately after their imprecation he became a
buffalo. He bowed to them in order to please them. He requested
them to grant him release and redemption from the curse. On be-
ing propitiated and pacified, they granted him the release along
with the ability to assume any form he wished. In spite of being a
buffalo he was granted death at the hands of the Goddess at the
bidding of Siva. You should not feel dejected by seeing a part(?)
(? i.e. head sticking to your palm along with the Linga).
78-82. If Siddhas of the form of Siva are insulted and dis-
honoured, whom does not that insult afflict? When he had the
form of a buffalo and when all the defects were present, the
cessation of the curse brought about by you was secured by him
by the favour of the Siddhas.
All the worlds have been saved. This wicked fellow too
was saved when he was released from the state of being a
buffalo that had resulted from the curse.
0 Daughter of the Mountain, the fiery Linga named Arur;ia•
cala should be seen by you who are en,aged in penance for the
delight of Girisa.
Clearly this (demon) had been a devotee of the Lord of
Arw;,.adri in the previous birth. In the state of a buffalo he be-
came too arrogant, but was associated with Linga. In all the three
worlds who is competent enough to kill one who wears a Linga
with devotion ?1
83-87a. Formerly in the three cities (even) the three wicked
ones were honoured by Siva.
0 lady of excellent face, by his neck (having been) cut off by
your sword this has been indicated that a Liilga handed over with-
out proper initiation etc. does kill. Of course, the Linga had been
worn by Mahi~a with great devotion. When it was reviled and
defamed by a Jaina mendicant(?) he got enough proof and be-
lieved in its efficacy. Due to the contact with (the merit of) the
penance of the previous birth he remembered and reco11ected (the
events of the) previous birth. There is no doubt about this that
1. Tbrouahout the Purloa (from Kedlraklw)cja to the end of Anloicala-

Mlhltmya) the importance of Liilp-wonhip is emphasized.

82 SkandaPurd{III
he became liberated because of the contact and touch of your

lotus-like feet. By means of the expiation suggested by me,
(your) sins can be destroyed. Visiting the excellent Mountain is
considered to be the greatest of all types of atonement.
87b-90. You establish the various followers of Siva conver-
sant with the principles of Siva cult. For the sake of dispelling all
defects invoke all the Tirthas ('holy waters') and build up a lake.
0 lady of excellent face, take your bath therein. Repeat the
Agha1nar1a,:,a Mantra 1 and take the holy dip along with the Linga.
This shall be done three times a day. At the end of the month,
during the great festival of the sacrifice of Devas, propitiate Siva
in the forrn of Aru1.1adri rendering all services in the course of
the adoration."
91. On hearing these words of the sage impregnated with
Saiva ideas the Goddess, the Daughter of the Mountain, bowed
down to by Devas, the Protectress of the universe, became
pleased. She decided to perforrn this Saiva holy rite because it
was proper to have it in the presence of SoJ.Uicala. She wanted to
wash oft' her sins. Hence she became inclined to take the holy
_plunge in the Tirtha.
CHAPTER TWELVE
The Reunion of the Goddess with Siva
Brahma said:
I. When the great sage served by the ascetics spoke thus,
Giriji cast oft' her suspicion (about sin) based on the slaughter
of a devotee of Siva.
2. Then from the firmament there spoke a voice delightful
to the ears:
"0 Daughter of the Mountain, do not go for the atonement
of the sin.
3-4. Let the nine holy rivers (Tirtbas), viz. Gangi, Yamuni,
Sindhu, Godivari, Sarasvati, Narmadi, Kiveri, SoJ)a and
1. viz. ,(po Ill 11111 mczyobl,aw,o,tc, ~V X.9.1; TS-6.1.S.1, VS ll.SO.

1.iii(P),12.5-15 83
Soi;ianadi be present here in the rocky surface torn off by your

.sword, 0 Goddess. Perform the rite of expiation of sin (i.e. agha-
.ma,,a,,a) here.
5. In the coming Asvayuja (i.e. Asvina) month on the day
with the constellation of Jye~tha take your plunge in the Kha9ga-
tirtha1 (i.e. the holy lake made with the sword) along with the
Lingo. Stay here for a month.
6-12a. After completing the ablutions corresponding to the
three times (morning, midday and evening) prescribed for the
pressing of Soma, lasting a month which is measured(?) by the
Guardians of the Quarters, you will attain purity from sins.
Then you install the Linga sticking to your hand in front of tl1e
Tirtha (for the purpose of blessing the worlds) and come up. By
taking bath in this excellent Tirtha and worshipping Siva in the
LiJiga, one can attain the destruction of the three kinds of dis-
tress. There is no doubt about it that all the three worlds will
attain the same. Install the Litiga that removes all the sins in the
presence of the holy water. Install it with firm devotion for the
perpetual welfare of the worlds. During Uttara,a~ associate
with Devaki(?) with great festival for ten days. Take the sacred
valedictory bath on the day of Krttika which is the holy star
pertaining to the Fire-god. In the evening worship my body, i.e.
the mountain Soi;tacala, duly. Thereafter I shall show you my
fiery form. If this is done by you, it will be conducive to the
protection of the worlds."
12b-13. On hearing these words as well as the words of the
great sage, the Daughter of the Mountain began to carry out both
the suggestions by means of penance. Without any excitement
(i.e. calmly), she pierced and tore open the rocky surface with
her sword.
14-15. Instantaneously there arose the nine holy rivers
there. Meditating upon the Liilga that remained in the demon's
throat, the Daughter of the Mountain plunged into that Tirtha
with the permission of the sages. All the nine Tirthas had a
crystalline lustre.
1. So called as Plt'vatl's sword pierced the rocky earth. The emcr1in1

water is a mix of the nine sacred rivers mentioned in vv 3-4 above. Somo
streams representina these rivers are still shown on the hilJ.

84 Skanda Purac,11
16-18. But since Oauri remained within, the entire Tirtha

became dark in colour, thanks to her lustre. While the Daughter
of the Mountain remained within the Tirtha for thirty days, the
mind of Sambhu that had been scorched by the pangs of sepa-
ration became restless. She created within the water lotuses by
means of her glorious splendour, a forest of blue lotuses by
means of the eyes and lilies by means of her smile.
By that stay in water of the Goddess all the worlds became
free from torments, contented and blessed with the fruits belong-
ing to the different seasons.
19-2Ja. At the end of the month, she got up and performed
the festival of the Goddess. In the month of Karttika with the
constellation named Krttika1 at the beginning of the night, she
worshipped the Linga in the form of Arw;i.adri with requisite
materials and services achieved through penance. The Mother of
the universe eulogized the LiJiga:
2lb-27a. "Obeisance to you having the form of the universe,
to the Lord having Soi;iacala for your body; obeisance to the
Lord with the Linga in the form of the fiery mountain; to the
destroyer of all sins. Your pervasive extent and greatness could
not be measured and determined by Brahma and Vi$J)U. You are
calm, though you have the fiery form, for the sake of bringing
about the blessing of the worlds. You create the groups of Tattvas
(i.e. cosmic constituents) through Sakti. You have the features of
the (universe-destroying) Kala ('god of Death').
O Lord of Arw;iadri, 0 excellent one among mountains, 0
ocean of beauty and charming grace, this is a wonderful form of
yours comprehensible through the Vedas and worshipped by
Suras. You are mentioned as the see~ of all refulgences. 0 Mahes-
vara, O Lord, indeed your refulgence is divine and supreme, the
refulgence that was seen formerly by Brahma and Vi~,;iu who were
seeking the same. 0 Lord of Devas, I am sanctified by your vision
today. Show me your divine form, the supreme one that dispels
all defects."
27b-3la. While the Goddess was praying to Siva in the form
of ArUJ.1.adri (he) became manifest and covered the entire universe
1. This means the full-moon day in Klrttika-the most important day

of the festival of Arlll)lcala.

1.iii(P).12.3Jb 44a SS
with his refulgence. A supreme effulgence was seen-a splendour
resembling crores of rising suns, equal to a crore of moons and
on a par with a crore of universe-destroying fires. Along with
the sages, the Mother of lotus-like eyes, with her heart filled with
surprise and wonder, bowed down with great devotion. She was
delighted too. Then from that massive storeho11se of briJliance-
Ar\l\llidri-itood up a Puru1a of sweet tone and golden com-
plexion who spoke these words :
31b-35. "I am delighted with your austerities performed in
my abodes and holy spots. This fiery form has been seen by you
now. 0 Goddess in the form of the universe, you shall protect the
worlds by various means. You do perform penances on the earth.
What else is desired by you? The mass of darkness of yours that
had risen up has entirely become calm and subdued due to the
brilliance of my eyes and by looking at this fiery brilliance. This
wicked Mahi~ who worships the Linga, has adopted my devo-
tion in an irregular manner without proper initiation. On the
advice of an atheist, this LiJiga that was placed in his throat, had
been (once) swallowed by him.
36. He had no belief and faith in me, though I stayed in his
throat in the form of the Liilga. Gradually he attained the charm-
ing life (birth) of a sage.
37. This Mahi~a who has been killed by you, had been a
devotee of mine. Meditating on and worshipping me, he attained
the state of a leader of Ga])as.
38-44a. Since he had been wearing my Linga for a long time,
0 Goddess, he had his own Siddhi. Hence neither lack of faith
in the Sivalinga nor dishonour to the devotees of Siva should
ever be indulged in by the devotees desirous of liberation. If
the Linga is worn by anyone out of campulsion without any
initiation, it does not give him any benefit. Further it kills him
like a thunderbolt.
But in this matter there is no blemish in you because you
have destroyed all defects by looking at SoJ)acala. Your eyes
have become fruitful. (Defective Text) The wet nurse has render-
ed help unto you by suckling your son(?) She has made you
Apltakuca ('one whose breasts have not been sucked') and there-
fore endearing to the devotees and their protectress. Expiation
has been spoken-to you by being present here on the day with the

86 Skanda Puracio
constellation Krttika. Be therefore the deity named Apltakucl.

Conclude the remaining part of the worship for the sake of bles-
sing the devotees. Be the personification of sympathy and wor-
ship me. Be the heroine Apttakuca."
44b-48. On hearing these exceedingly consoling words of the
Lord, Ambika bowed down to him and requested him: "0 Lord
of Devas, this refulgence has been shown by you who are endow-
ed with grace. It has been seen by Devas and human beings
directly in the month of Karttika at the great festival on the con-
clusion of my holy observances. Let your great refulgence be seen
(on the day) with the constellation named Krttika. By seeing this
supreme brilliance every year, let all the creatures be liberated
from all sins." The words, "So be it" were uttered by the Lord of
D:vas. He then vanished within the mountain.
49-54. Thereafter, Ambika circumambulated the (mountain)
along with her companions and attendants. She made the I.inga
of the form of Arul;l.tidri one of the emeraldine lustre by means
of her refulgence of cloudlike dark brilliance spreading all round.
While she walked slowly emitting the lustre of her lotus-like feet,
she (appeared to) spread on the ground all round petals of lotuses
along with sprouts.
By means of the refulgence of her eyes she appeared to wor-
ship Soi:tadri all round with innumerable petals of full-blown
golden lotuses and blue ones.
She was served by the womenfolk of the Guardians of the
Quarters beginning with Indra. She was propitiated by the groups
of Mothers, with the offerings of scents, ornaments etc.
She was surrounded by the women of the Suras who carried
umbrellas, chowries, golden pitchers, fans, fruits etc. She was
accompanied by the maidens of ascetic families. Thus, she
circumambulated ArUJ)adri which was self-luminous.
55-61. She was desirous of Sllyujya (union) with Siva. There-
fore the Daughter of the Mountain circumambulated the moun-
tain ArUJ)adri as if it were the sacred marital fire. 1 While she was
1. Marriqes are to be solemnized in the presence of fire. The m011t

important rite in marriaaes is Saptapadl. But this is to be done on the north
of the marital ire. Plrvatl wu the consort of Siva, Hence the semblance
between Aruoldri and marital fire.

I.iii(P).12.62-72 87
circumambulating step by step, with great devotion, the Devas,

the leading Suras sent by Sambhu, surrounded her. Sarasvati
came there along with Brahma and Rama (i .e. Lak~mi) along
with Vi~r;tu. The Daughter of the Mountain was accompanied by
all the wives of the Guardians of the Quarters. Granting boons
by (pouring) water, she appeared to ob:;truct Devendra(?) (the
Rain-god). She appeared to cool down the Lord in the (fiery)
form of the Lord of mountains. By means of the penance she
remembered the Lord as inseparable from her. She seemed to
make it known how proper it was to undertake the difficult task
of staying under water. She wanted, as it were, to advise the sages
about the means of measurement of the Devas(?) gradually and
so she engaged herself in penance to continue, as it were, the
play she had learned and practised formerly. She thought about
herself scorched by the pangs of separation and also about Siva
in a similar state, and therefore to cool both she stayed under
the water of all the Tirthas that rose up on the rocky surface.
62-65a. She stood herself in the midst of the five fires (as if)
desirous of speaking out the superiority of the world(?)-the
Panciignis ('five fires') that destroy sins, that could not be easily
performed and that brought about the culmination of desires.
Arter having attained it, she stood there to calm it down.
She wanted to wash the Linga that had been smeared with
the blood flowing from the neck of Mahi~isura. She wanted
to wash it with the pure waters of that Tirtha.
A beautiful city named Arn9a was built by Visvakarman for
the pleasure of the Lord of Sooadri, the Lord of the Goddess
Apitakuca.
65b-72. The courtesans staying on the tops of the mansions
of that city appeared to be desirous of conquering the Amara
(celestial) ladies. They had surpassed the clouds and lightning [(l)
because the mansions were very tall and (2) because they had
brilliant refulgence]. On the lofty tops of the mansions in that
city the courtesans sat and sang.
The city shone with Siddhas, Cirai;ias, Gandharvas and Vidya-
dharas. Golden chariots moved about in that city. It shone with
eight main highways that appeared to be the feet of the fabulous
animal Sarabha. It was adored by the eight Guardians of the
Quarters. It consisted of Siddhas (i.e. persons endowed with the

88 Skanda Puri(la
eight Siddbis (or super-natural powers). They were the depen-
dents of A$t,amiirti ('ejght-formed god' i.e. Siva). They had the
eight-fold (eight mfferent types of) devotion. They had their
attention turned towards the eight parts of the army or court. It
consisted of the people of the four castes and was further deve-
loped by the people of subsidiary castes.
It contained many halls and chambers where gold dazzled and
made it difficult to be looked at. Various kinds of musical instru-
ments-conchs, Dundubhi drums, Nissanas (wardrums), Mrdan-
gas and Murajas (types of drums), flutes, lutes, cymbals etc. were
being played there. It was rendered brilliant and resonant with
the talks of people and the sound of the recitation of Vedic Man-
tras of great sages with their minds directed towards Siva. It can
be resorted to in the day jn order to have the vision of the divine
form of the Bull-emblemed Lord. Both in the rught and the day,
always equal brilliance is seen because of the sparkle and reful-
gence of the nine gems through which the nine Planets exhibit
their power to grant prosperity.
73-75. Vi,ou stood in front and lovingly served the Lord.
The thousand-eyed Sakra came there along with the groups of
Suras. A shower of flowers endowed with divine fragrance fell all
round.
The wind, cool on account of its close contact with the waters
of the celestial Ganga, blew rendering the faces of the quarters
wholly fragrant by means of its sweet scent.
76. Tossing and shaking the clusters of vegetation with the
tips of his horns, the haughty and excited bull bello\ved fre-
quently.
77. All the seasons themselves gladly served him by means
of their proper seasonal and pleasing flowers.
78. Siddhas of different kinds offeatures and the great sages
as well as Suras with great enthusiasm and eagerness came there
along with Gaoas. They were desirous of seeing (the Lord and
the Goddess).
79. A handful of the great essential extract as a token of the
observance of the holy rites and consisting of powdered saffron
mixed with camphor dust was scattered all round.
80. Then the whole universe was filled with the sounds of
conchshells, lutes and trumpets acc6mpanied by the sounds of

l.iii(P).12.81-88 89
various kinds of drums such as Mrdanga and Mardala as well as
P11.taba and Dundubhi and also that of Jhallari ('cymbals'). These
instruments were played by Suras.
81 . Surrounded and accompanied by sages and Devas and
in accompaniment to the songs of the music party of Twbbura
interspersed with tbe continuous dances of the celestial damsels,
the Bull-emblemed Lord was seen there seated on his bull.
82. Siva, the receptacle of sympathy, the enemy of the god
of Love and great on account of his fortitude, gracefully approa-
ched Siva who was standing with the head bent low. Dispelling
her bashfulness he placed her on his lap and became delighted.
83. Accompanied by Lalita, his beloved, and surrounded by
the assembly of Suras and leading sages, he witnessed the grace-
ful dances of the celestial damsels to the accompaniment of
music. He repeatedly witnessed this with great eagerness.
84. Then Siva accepted the extremely fragrant collections of
scents, the chief among them being sandalwood of great auspici-
ousness, handed over by the Lord of Suras, along with the varie-
ties of musk sent by mount Himilaya.
85. His excellent hands were eagerly moving restlessly for
the close embrace of the covering of the budlike breasts of Apita-
Jruca. They were adorned. They were beautified by means of gar-
lands. They were smeared (with unguents) whereby they turned
white.
86. After getting the Daughter of the Mountain who was
fascinating on account of the auspicious scents applied over the
hard, protruding, plump, budlike breasts, Siva dispelled all his
pangs of separation.
87. Then the Lord of Arw;tasaila himself asked the Daughter
of the Mountain to request for the desired boon. She had become
emaciated because of the separation from him, but it was miti-
gated by means of hundreds of diversions and amusements.
88. The Daughter of the Mountain bowed down to the
Enemy of the Puras (i.e. Siva) with great eagerness. For the sake
of the protection of the three worlds, she requested for the follow-
ing boon from the Lord of Soi;mgiri who was liberal-minded and
joyous and ready to bless.

90 Skanda~
CHAPTER THIRTEEN
Granting of Boons to PiJrratr
Brahma said:
1. Then Gauri of that sort (i.e. as described above), the
mother of the universe, bowed down to Siva Sambhu and prayed
for non-separation from him.
2. Gauri, the beautiful lady, who was clever in conversation
and full of compassion submitted thus to him for the sake of con-
ferring blessing on the worlds:
3. "This form of yours which is very charming, should not
be abandoned. I should never be abandoned even if I am guilty
of offence. This fascinating form of yours is conducive to the
auspiciousness of all the worlds.
4-5. Let this form endowed with divine fragrance be always
seen by everyone. 0 Isana, be victorious. (But) Enough of your
assuming terrible forms and guises through serpents, poison, the
skull of Brahma and the sacred ash. Be gentle and tender with
divine garlands, scents, garments etc.
6-7. Bedecked in gemset, bejewelled ornaments, sport about,.
0 Mahesvara, 0 Isana. Let the maidens of Devas and Gandharvas.
come here everyday and serve the Lord of Devas with dances,
songs and instrumental music.
Let the Gaoas too become hwnan beings and serve you day
and night.
8. Through your favour let our union be highly fragrant and
promoter of welfare and be seen (as) the bestower of all wealth
and prosperity.
9. 0 Lord of Devas, it is here that the bodily form consisting
of all the Mantras was assumed. Let service be rendered unto
you. Let there be devotion (unto you) forever.
10. 0 Lord who are the sole refuge of all, let thousands of
offences committed everyday knowingly or unknowingly by your
devotees be excused by you by glancing at them (kindly)."
11. On hearing these words of the Goddess, Sadlbhu, the·
Lord of ~1;1icala, the bestower of boons, granted everything
desired by her as a boon.

l.iii(P).13.12-27 91
12. He was desirous of having sexual intercourse with her.

Out of eagerness Siva asked her to apply the fascinating musk
(to herself).
MaMdeva said:
13. There was a great Daitya named Pulaka.1 He assumed
the form of a deer and performed a great deal of penance. He ob-
tained exceedingly wonderful fragrance as a boon from me.
14. After obtaining the boon, he fascinated celestial young
women through his fragrance. In the same way he took up an evil
course and harassed the entire universe.
IS. On being requested by Devas I calJed the leader of Asuras
and commanded him, "Give up your demoniac form for the sake
of the protection of the worlds."
Pulaka said:
16. I shall abandon this body at your bidding, 0 Lord of the
Chiefs of Devas.
Then with great devotion in his mind, he bowed to me. Re-

questing me, he said thus:
17. "This scent originating from my limb is divine and
fascinating to the universe. 0 Lord of the Chief of Devas, Jet
this be taken up by you with eagerness in your mind.
18. Let this become famous always as one born of the sweat
of Pulaka. This musk shalJ be conducive to the increase of the
romantic sentiment in the world.
19. Let it be your favourite, the bestower of splendour, good
felicity, beauty and graceful charm.
I am leaving off my body. 0 Lord of Devas, 0 Lord of
the universe.
20-27. Let it be always honoured by the Goddess who is cove-
tous of divine fragrance. Those who are born of a part of mine
and who acquire fragrance through my penance, may please
be merged in your form, 0 Lord of Devas, in the form of unguent
smeared (over your body)." When I said, "So be it", that Daitya
named Pulaka renounced his life in me and cast off his body.
1. This story explains how musk-deer came into beins and why musk is
an important articlejn Siva-wonhlp.

92
Thereafter, with great affection, I used to apply the musk of

excessive fragrance originating from his body. It increases feelings
of love hundreds of times. 0 Goddess of the Chiefs of Devas,
your body has become lean on account of the penances you have
performed. My limbs too have become scorched due to separation
from you. Give it the necessary satiation now.
After praising the wonderful devotion of Pulaka thus in

diverse ways, Mahadeva anointed Parvati, the shrine of love. The
Lord laughingly asked Parvati of graceful features, "What is this
raised in your hand?" The Mother of the universe looked at him
and spoke after bowing to the Lord of Arw;aidri about the arrival
of that flower which was always in her hand.
The Goddess said:

28. At your bidding, 0 Lord of Devas, I came to Kiiici of
golden gates and archway from the peak of Kailisa in order to
perforrn penance.
29-33. I got this excellent Kalhira ('golden lotus') origina-
ting from Minasa lake. It never fades. It has great fragrance.
(With this) I propitiated Mahadeva. This flower which had been
employed by me in worshipping incessantly is never fading.
The great refulgence that never diminished is sprinkled with
ghee (obtained from the milk) of Kamadhenu. This (Lord) is to
be visited by kings and protected by them always. The charac-
teristic features of Dharma should be laid down(?) for the sake
of the eager protection of the worlds, for the achievement of all
desired things and to caus~ pleasure to me. The thirty-two
Dharrnas established by me for the protection of the worlds
should be preserved scrupulously by those who come to his pre-
sence.
Let this shining form of mine be visited when the Sun enters
Virgo (i .e. a sign of the Zodiac). This form is endowed with all
ornaments. It has festivals with all kinds of enjoyment of pleasure.
Br.ahma said:
34-39a. On hearing these words of the Goddess, &lmbhu, the
Lord of So:o.acala, the bestower of boons, said; "So be it" and ·
granted her as boon all that she desired. This is Sooicala seen as;

I.iii(P).13.39b-48 93
a glorious (deity) worshipped by the worlds .. He is always accom-
panied by Gaud, the bestower of boons. He is always surrounded
by all kinds of enjoyment of pleasures.
All those who visit and bow down to this form of Sambhu
stationed in the form of Arw;iadri are blessed.
The persons on the earth who listen to the greatness of Aru\l,a-
cala will have the full complement of riches perpetually.
By retaining (in memory) this greatness one attains glory,
fluency of speech, handsome features, unobstructed power and
destruction of sins.
39b-40. Visiting Soo.adri yields the benefit of taking holy bath
in all Tirthas and the benefit of all Yajnas and holy rites. It yields
the favour of Sada§iva too.
41. Thus the Goddess who came from the peak of Kailasa
at the bidding of Siva, attained redemption from the curse by
visiting So\13.cala. 1
42. Even when there are other highly meritorious holy spots
on the earth as well as in heaven, Sambhu took delight in being
persent here.
43. This Sadasiva himself is seen in the form of Aruoacala.
It is the supreme refulgence that is the cause of creation, suste-
nance and annihilation (of the universe).
44. This refulgent Lingo is bowed down to by all the Devas
and is seen. This (Bharata) is the land of Karmans; therefore it is
superior in Virtue (Dharma).
45. Men with devotion whose sins have been dispeUed by
the brilliance of the Lord of Arui:iacala will get happiness every-
where in this world.
46. Sambhu is under the control of those people who worship
the Lord of Arui;iadri by means of circumambulations, prostra
tions, austerities and holy observances.
47. Neither with penance nor by Yogic exercise nor by charit-
able gifts is Sankara pleased so much as by the sight of Arw;ia-
cala even if it is obtained only once.
48. The self-born Vedas along with the ltihiisas are stationed
always in the firmament all round in the forms of mountains and
eulogize the AruQa mountain.
l. This is the crux of the greatness of Aruo&ca•a.

94 SkandtJ PurlJl}a
49. Neither by me nor by Vi$J,\U can the greatness of this
mountain be recounted in words even in the course of hundreds
of crores of years.
SO. Devas, the Chief of whom is Indra ( or Vi$,;1.U), the celes-
tial trees beginning with Kalpaka, remained concealed in form
and serve Aru1;1acala always.
St. Neither the defects of Kali nor the eruptions of ailments
and worries will be present there where the Linga named Arw;ia-
cala is worshipped.
52. Thus everything has been narrated to you regarding
the region of Sambhu, the story of Aru1,tacala which is difficult of
access even through the merits accumulated for a period of a
Kalpa.
Suta said:
53. Drinking through the pair of ears this charming nectarine
river of the story of the Lord of Aru,.,.a mountain-the river of
great liberal-mindedness arising from the month of Brahma-sage
Sanaka acquired the benefit of all his austerities.
: : End of Aruoacala Mahitmya (Piirvardha) ::

SKANDA PURA~A
Book I : MAHESVARAKHA~J)A
Section III : ARU~ACALAMAHATMYA
UTTAR.ARD HA
CHAPTER ONE
•
Introduction: Miirkar:u/.eya's Query
Obeisance to Sri Gai,esa. Here begins the second half of the
Greatness of Aru(JQCala.
Yyasa said:
I. The sages residing in the forest of Naimip spoke to Siita:
'The sages said:
Describe to us the most excellent one among the holy places
of Siva.
Suta said:
2. Listen ye all to what has been formerly heard by Mar-
kaJ)~eya directly from Nandisvara. I shall narrate it, 0 sages.
Listen with respect.
Miirka'(IQeya 1 requested:
3. 0 Nandisvara,• the greatness of Midhyamesvara1 has
1. A famous ancient saae, son of MrkaQC,u. He ~ami!! immortal by

Siva•s arace. He is said to survive the extinction of the world (Pralaya). Ho
played an important advisory role to Plo4avas by narrating old Jeaends etc.
(Seo Mbh, Yana, Chs. 188-191, also Sdnti and Anulasano ParvtU).
2. The chief of the attendants of Siva-"another body of Siva" acc:or-
dina to VR VII.16.15. He was the (adopted?) sOD of sap, SiJAda and was
himself a areat saae credited with a treatise on srammar. His close aasocia-
tion with Siva transformed him in public iDlllaiJJation as being a vehicle of
Siva.
3, A place OD the bank of MandAkinl sacred to Siva. It is one of the

96 Skanda Purl.l)a
been recounted by you. Everything has been listened to with

attention by me also with a mind melting with devotion and
faith.
4. Still, 0 lord of Devas, 0 storehouse of mercy, tell me
further what I am going to ask you with reverence.
5. There is nothing here in the three worlds that is not
known to you in all the Agamas and Purai;tas externally and
internally.
6. In the matter pertaining to l1eavenly pleasures and ulti-
mate salvation of men it is the earth that is of special signi-
ficance in order to make different persons devoted to different
aims and purposes do all the requisite holy rites (here).
7. As it has been mentioned by yourself, the aim of men is
of three types, viz. happiness on earth, enjoyment of pleasures in
heaven and final liberation.
8. The first two become exhausted and used up by the
dwindling-down of merit, but the third one does not become re-
duced or wasted away because it does not depend upon Karmans
at all.
9. It has been mentioned by you that it can be achieved
through pure (spiritual) knowledge. But pure knowledge is diffi-
cult to be obtained by all embodied beings.
10. Where, in which holy place, is that pure knowledge
secured by all embodied beings merely through the worship of
·Siva without making a detailed study of the scriptures etc.?
11. The intellect of all embodied beings does not engage in
the various activities connected with the acquisition of know-
ledge, yogic practice and holy rites, and regular behaviour-not
even those prescribed in Salva Agamas.
12. 'Let this be told to me: What is that holy spot, by the
greatness of which embodied beings will acquire pure knowledge
through a modicum of holy observances.
13. 'Let that holy spot be mentioned where salvation can be
obtained even by immature ones by applying sacred ash, wearing
Rudrikta beads or by remembering the "Lord (even) once.
Paiica-Ked&ras, viz. Kcdlr&Dltha. TUl\a&nltha, Rudranltha, Mldbyametvara

and Kalpetvara-a.11 situated in the Himalayan chain in Garhwal (U.P.).

I.iii(U).1.14-1.iii(U).2.6 97
14. Let me be blessed with the information regarding that

holy spot where, without any obstacle, salvation will be achieved
by embodied beings by staying there even without the conscious-
ness thereof.
15. Let that holy spot be mentioned where salvation can be'
attained even by immobile ~ings, creatures of animal species
and persons born in mixed castes.
16. After saying this the son of Mrk~9u (i.e. sage Mar-
ka.J}cjeya) with the other noble-souled leading sages fell at the
pair of the lotus-like feet of the son of Silada, the ocean of all
Agamas.
CHAPTER TWO
A List of Different Sacred Places of Siva on the Earth
Nandikesvara replied :
1. 0 sage, the most excellent among the devotees of Mahes-
vara, it is for the welfare of all living beings, whether mobile or
immobile, that (such) a holy place is being enquired into by you.
2. The birth of embodied beings has been ordained in
different species by the Lord in accordance with their different
Karmans.
3. You have wished to hear (about these holy spots) for the
sake of their great welfare. Otherwise the (cycle of their) worldly
existence will not cease even in hundreds and crores of Ka/pas.
4. The continuity of birth and death will never cease be-
cause they possess very little knowledse or have not performed
holy rites adequately. It will goonliketheGha/lyantra (i.e.aseries
of buckets in a mechanical device to raise water from a well).
5. How can any embodied being be disconnected from the
embryonic membrane? How can one be able to have perfect rest
without pure .knewledge?
6. The reaions have been mentioned by me before inci-

98 Skanda Pur/Jtll,I
dentally along with the names of different sages, wherein Lord

giva resides.
7. Some of them are on the banks of Ganga ; some on the
banks of Sarasvati. Others are on the banks of Kilindi (Yamuna).
Some of them are on the banks of Sooa.
8. Others are on the banks of Narmada; still others on the
banks of Godavari. Some are on the banks of Gomati; others on
the banlcs of Haimavati.1
9. Others are on the shores of the ocean; still others are on
the islands in the rivers; some are on the mouths (sources) of the
rivers and some at their confluences.
10. Some are on the banks of KffJ;1ave1;1.i; 2 others are near
Tuilgabhadra. A few are on Upavel).i and others near the river
Sakti.
l l. Others are on the banks of Kaveri. Some are on the
banks of Vegavati.8 Others are on the banks of Tamrapar1,.1i; a
few are on the banks of Murali.'
12-13. Some are on the banks of Airavati. 6 Others are on
the banks of Yatukamk~ka(?). A few are on the banks of Kanya;
a few are on the banks of Kumari. 8 Others are near Tamasa7
and Varu,;1a.8 Others are on either side of Mandakini; others
are on the banks of Sipra; still others in the neighbourhood of
Sarayil.
14. Some are near Vipasa,11 while others are on the banks of
Satadru ;10 so.me are near Carma1,.1vati,11 while some are on the
banks ofBhimarathi.11
1. Generally identified with the river Rishikulya in Galtjam District,

Orissa.
2. Krishna whlch rising in the Wcstem Gbatajoins the Bay ofBenpl.
3. Vai Gai on the banks of which Madura standa.
4. The river Ncrbuda (De 134).
5. Rlvf (Pul'\iab) (De 9).
6. The author probably means Kanylkumlrl.
7. The river Tons, a branch of Sarayu. It flows throuah Azamprh and
joins GailaA,
8. The river Barol in Vlrloasf.
9. Bias (Puqjab).
10. Sudc;j.
11. The river Charnbal flows throuah ~UWD UKl M.P.
12. Bluma on which 1taad1 the holy place Pandharpur. It joim Krislma.

1.iii(U).2.15-21 99
1S. Some are in the vicinity of Bindusaras ;1 others are on

the banks of Pampa Lake.1 A few are very near Bhairavi and
some are on the banks of KausikJ. 3
16. Others are on the banks of Malini ;• still others on the
banks of Gandhavati.6 A few are in the neighbourhood of
Manasa. Some are on the banks of Acchoda. 6
17. Others are on the (shores of) Indradyumna lake; a few
are on Mai;likan;iika. Others are on the banks of Varada; 7 a few
are on Tapi; others are in the vicinity of Pata.laganga; still others
near Saravati.
18. Some are on the banks of Lohitya ;8 some are on the
banks of Kalama; others are very near Vitasta ;ll still others are
near Candrabhiga.10
19. Some are in the neighbourhood of Surala; others are on
the banks of PayO$J.li ;11 some are on the banks of Madhun1ati ;1111
some are near Pinakini. 18
20. The holy place of Varai;tasi has already been mentioned.
It is very sacred and it extends to five Kroia (i.e. 15 kms). There
the Lord named Avimulcta is worshipped by Vi§alik$i,
21. Know that place to be Kasi, 0 sage, where there is (the
1. A sacred pool in Rudra-Himalayas, two miles south of Gangotri.

Here King Bhaglratha performed penance for bringing down Ganaa from
heaven.
2. A lake near Hampi in Karnataka. It is associated with Rima and his
ally Sugrlva.
3. The river Kosi.
4. A tributary of Ghagra. The hermitage of Kaova. Sakuntall's foster•
father, was on this river (Vide Kltidba's StikunJala, Act III).
s. A smaU branch of Sipra on which the temple of Mablklla is situated
(De 61),
6. Lake Achchlvat in Kashmir, six miles from Marttanda (De 1).
7. The river Wardba In Vidarbba, Maharashtra.
8. Brahmaputra.
9. Jhelum in Kashmir.
10. The river Cbmab (Puojab).
11. Pain-Gan111, a branch of Wardba, Vidarbha, Mabaras!1f~·
12. Mowar or Modhwar river. It rises near Ranod and JOIIJI Sind
in Malwa (De 115).
13. The river Pe.anarin, Tamil Nadu (De 1S7).

100 SkandaPuri(lo
nrtha of') Kapilamocana and where Kilabhairava is also there.

It is the place where Rudra-hood is attained on dying therc.1
22. Gaya and Prayaga have also been mentioned to you.
They bestow all types of Siddhis. By offering rice-balls there
Pitrs (Manes) certainly become contented.
23. You have heard about Kedira 2 where the Daitya who
had assumed the form of buffalo was killed by the Goddess. This
place causes all welfare unto men.
24. The holy place of Badarikisrama1 confers all types of
Siddhis unto men. The Three-eyed Lord accompanied by the God-
dess is present here. He has been worshipped by Nara and
Niriya1.1a.
25. The sacred place of Naimi$a has been heard of by you.
It is the place where the holy Lord Mahesvara is called Devadeva
('Lord of Devas'). The Goddess (is also present) holding the
Siraoga ('Deer').
26. The holy spot of Amaresa has been described as condu-
cive to the attainment of all objectives. There the Lord is called
Omkira' and the great Goddess is called Ca1.19ika.
27. The great holy place named Pu$kara has been spoken of
by me and heard of by you. There the Lord is called Rujogandhi
and the great Goddess Puruhilti.
28. The sanctifying place named A$a.Qhi has been mentioned
to you by me. There Hara is called A$a.Qhesa and the supreme
Goddess is called Ratisi.
29. The holy spot called D~9imu,;19i has been told to you.
where the great Lord is Mu1;19i and the supreme Goddess is
Da,;19ika.
30. The pure and sanctified holy spot' named Lakula5 has
J. It is an age-old belief that death at VArlQast liberates a person from

Sa,h34ra.
2. Kcdltanltha-a areat Linp of $iva-is on the south of the con-
fluence of Mandlkinl and Dodhapligi. The shrioe is in the rqion of Rudra-
Himalayas, Garhwal (U.P.).
3. Badariktirama or Badrinath in Garhwal (U.P.) famous for the templo
of Nara•N~aoa.
4. Odlklra-Mlndhlta on Narmadl, 32 miles noth..,,,..t of KJtand"a
(Do 142).
5. Karwan in Dabhoi District, Gujarat.

Liii(U).2.31-40 101
been mentioned to you by me. 'It is the place where Hara is Liku-
lisa and Sarvamailgali (i.e. Pirvati) is Anailgi.
31. The holy place Bharabhuti has been mentioned to you
by me. There Sambhu is called Bhira and the daughter of the
Mountain is called Bhuti.
32. The sacred spot named Aralakesvara has been mention-
ed to you by me. The Trident-bearing iord is called Slik!ima
there and the daughter of the Mountain is called Suk~ma.
33. The great holy spot named Gaya has been described to
you by me. There Siva ('Parvati') is called Mangala and Sankara
is called Prapitamaha ('Great-grandfather').
34. The sacred place called Kuruk~etra has been described
to you. There the Goddess is Sthaoupriya and the Lord is called
Sth~u.
35. The excellent holy spot named Kanakhala1 has been
mentioned to you by me. There the enemy of the Puras (i.e. Siva)
is Ugra and the daughter of the excelJent Mountain is Ugra.
36. The great holy place named Talaka has been spoken of
by me, 0 Marka.Q.9eya. There the Goddess is Svayam.bhuvi and
the supreme Lord is Svayambhu.
37. The great holy spot named At~hasa2 has been mention-
ed by me to you. By worshipping Isa there Arka (i.e. the Sun-
god) had all his desires fulfilled.
38. The holy place named Krttivasa has been mentioned to
you, 0 most excellent one among those conversant with the
Vedas. Residence at this place is dearer to the Lord wearing the
elephant hide than Kailasa.
39. The great Isa named Mallikarjuna along with the God-
dess named Bhramarambika was worshipped in Srisaila3 by
Brahma for the sake of achieving (the power) to create.
40. On the banks of Suvaroamukhari Sankara under
the name Kalahasti' along with Amba named Bhrngamukhara-
laka was propitiated by Vyasa.
1. Kanakhala-A village two miles to the east of Hardwat (U.P.)
Dakp's sacrifice was destroyed by Virabhadra here.
2. Attahasa-On the eastern part of Labhapur in Birbhum District of
Bengal.
3. Srisaila-Famous Siva-shrine in the Kamual District of Andhra
Pradesh. It is also 'ramous as &iparvata in old Sanskrit works.
4. Kllahasti-T~is Vayu (Wind) form of Siva-Llllla is on Suvaroa-

102 Skanda Puri(.ID
41. At Kaiici the chastiser of Kama (i.e. Siva) stationed at
the foot of Ekamra ('Single Mango Tree') was embraced by
Karnik$i who was engaged in penance and he became marked
with the bangle.
42. There is (a holy place) named Vyaghrapura in the middle
of the Tilli forest where Pataiijali adores Isana in his dancing
posture.
43. Formerly the sacred spot named Svetaral)ya has been
spoken of to you by me, where Airavata regained his broken tusk
1;,y worshipping Siva.
44. I have told you about the holy spot Setubandha.1 There
Raghava installed the Lord called Ramanatha who annihilates
•
SIDS.
45. There is a holy spot named Gataprati where the Bull-
emblemed Lord has resorted to the root of a Jambii tree ('Rose-
apple') for the sake of protecting the universe.
46. This has been certainly heard by you that the Lord is al-
ways present in the holy place named Vrddhacala near the river
M~mukta.
47. The most excellent holy spot named Srimanmadhyar-
juna2 has been heard of in which Hara in close association with
Gauri is always present to confer boons.
48. The holy Tirtha named Somatirtha3 has been heard of
by you. It is occupied by Somanatha. Those who cast off their
bodies there have no further entanglement with the bondage of
worldly existence.
49. Indeed you have heard of the holy spot named Siddha-
vata where Siddhas worship the excellent Jyotirliilga (•Fiery
Liilga').
50. The holy place named Kamalalaya has been surely heard
of by you. It is the place where Sri was obtained alive by Hari
through the worship of Valmikesa.
mukhari in the North Atcot District at a distance of a mile or so from

Renugunta railway station.
1. The same as Rameshwaram, Tamil Nadu.
2. MadhyArjuna-Thiruvidaimarudur-six miles from Kumbhakonam
and 20 miles from Tanjore, Tamil Nadu.
3. Somatlrtha-Prabhlsa noted for its JyotirJioaa; SomanAtha in
Gujarat.

IJii(U).2.51-60 ·103
51. You have heard of Kailkadri where Hara is present. For

the sake of salvation even now Brahma and Kesava adore that
(Lord).
52. You know the glorious DroJ).apura where the Lord of
Parvati boarded the ship when the ocean got agitated at the end
of Kaliyuga.
53. The holy place named Brahmapura1 has been heard of
(by you). It is the place where formerly lndrajit installed Dhiirjaµ
(i.e. Siva) on the banks of Arya Pufkari))i.
54. You know the holy spot named Srikotika where the
Moon-crested Lord dispels crores of sins of the persons who
propitiate (him).
55. The holy spot Gokar.o.a9 has been heard of. Jamadagnya
(i.e. Parasurama) desirous of propitiating Siva here ceased to
wish for heaven.
56. The holy spot Tripurantaka has been mentioned to you,
where the Three-eyed Lord dispels the fear of hells from those
who visit him.
51. The holy place Kalaftjana has been mentioned. The
Blue-necked Lord dwelling there rids the devotees of the terrible
fever of worldly existence.
58. The holy spot Priyalava,;ia has been recounted. There
the 'Lord of Ambika profusely poured out an ocean of milk to
Upamanyu who sought milk.
59. The holy place Prabhasa3 has been mentioned to you.
There the Lord with the crescent moon on his crest was wor-
shipped by Sauri (i.e. Kr$,;1a) and Sirin (i.e. Balarama) and he
conferred (on them) inexhaustible benefit.
60. You do know Vedara,;iya' where the Lord of Pramathas
was earnestly requested previously by Dak$a who had committed
sins, for the grant of salvation.
l. Brahmapura-Garhwal and Kumaon (De 40). But both are inappli-

cable in the lndrajit-context here.
2, Known as Gokaroa-Mahlbale!vara in North Canara (Karnatak).
3. Somatirtha-Prabh!sa note,! for its Jyotirlir\ga; Somanatha in Gujarat.
4. Vedarai:iya-A fore.1t in Tartjore five miles north of point Calimore in
Tamil Nadu (De 28). But in the context of Oak~ the identification is doubt-
ful.

104 SkandaPurltlO
61. You have heard of the holy spot Hemakufa1 of the
Three-eyed Lord. There is no fear from rebirth in the case of men
who perform penance there.
62. There is a holy spot named VeJ}.uvana. It is destructive
of sins. There an auspicious jewel of pearl was produced from
within the slender stem of bamboo.
63. The holy spot of (Siva) the enemy of Andhaka named
Jilandhara 2 has beenheard ofby you. There Jalandhara perform-
ed penance and obtained the leadership of the GaJ)as.
64. You have known about the holy place Jvilamukha8
mentioned by me. There the Goddess Jvalamukhi worshipped
Kalarudra.
65. There is a sacred spot named Bhadravapt. It has been
mentioned (by me) and heard of by you. For the sake of riches
Heramba (i.e. Lord GaQesa) worshipped the Three-eyed Lord
here.
66. The holy place Nyagrodhara:1;1ya has been mentioned to
you, where Ugra (i.e. Lord Siva) performed the terrific dance
called Ta1;1~ava and competed with Kali.
67. That holy spot named Gandhamadana' has been heard
of by you. It is the place where Aiijaneya (i.e. Hanuman) per-
formed the worship of M{tyunjaya.
68. The sacred place of Sambhu named Goparvata6 has been
proclaimed by me. There Pa\tlni acquired the foremost place
•
among grammanans.
69. Indeed the holy spot named Virako~l,ha has been known
(by you). There by means of penance Valmikiattained the status
of being the chief of poets.
70. You know the holy place spoken of as Mahitirtha where
all the Devas beginning with Brahma have been taught by
Sambhu.
1. The same as mount Kailisa (De 115).
2. The same as Jullundcr, the headquarter of the District of the same
name in Punjab.
3. JvAllmukhi-A place of pilgrimage 23 miles south of Kangra. Also
known as a Saktipl(ha. The temple of the Goddess is on the JwAIAmukhf
hill.
4'. In this context a branch of Rudra Himalayas is not improbable
though the author's list acnerally mentions placts in Tamil Nadu.
5. Takht-1-Sulaiman mountain near Srlnapr in Kashmir (De 129).

1.iii(U).2.71-80 105
71. The holy spot of Mahesvara named Mayurapura1 has
been mentioned by me to you. Indra performed holy rites and
observances there and gained his thunderbolt.
72. The sacred place Srisundara2 on the banks of Vegavati
bas been mentioned. Even in Kaliyuga the Lord of the Devas
shines there.
73. You do know the holy place Ku:mbhako:r:ia8 of Sarilbhu.
There in the month of Magha even Ganga presents herself for
absolving herself of (all) her sins.
74. The holy spot named Tryambaka' near the banks of
Godavari has been heard of by you. It was there that Guba
obtained (his weapon) Sakti that Jcil1ed Tarakasura.
75. 0 sage, excellent among the knowers of the Vedas, the
holy place Sripatala (known as) Vyaghrapura has been mention-
ed (to you). There Garigadhara was worshipped by Trisatiku for
the sake of sanctifying his birth.
76. The holy place named Kadambapuri has been known by
you. For your sake Sambhu injured the god of Death with his
trident.
77. The holy spot named Avinasa has been mentioned to
you. There the Bull-emblemed Lord became pleased with P~-
kaJ}.pia and granted his presence (to him).
78. 0 sinless one, the holy spot Raktalcanana has been men-
tioned by me to you. Rudra manifested himself and granted
boons to Mitra and Varut;1a there.
79. The holy spot Srihatakesvara situated in Patala has
been heard of by you. The son of Virocana (i.e. Bali) worships
the Lord there in order to regain his position.
80. You know Kailasa, the favourite residential place of
Lord Sam.bhu, where (Kubera) the Lord of Yak~as, who is a
1. The same as Hardwar (De 129).

2. Madurai which stands on the river Vai-Gai (Vegavati) and not KJftcl
as the Siva thereof is called Eklmranltha.
3. Kwnbhagho,;,.a or Kumbhaconum in Tanjore District, Tamil Nadu,
There tbe sacred tank X.umbhakarr;ia-kapila or Mahl-mllgam is visited by
Pilarims in the month of MAaba (De 107).
4. The famous Siva shrine in Nasik District near Nuik in Maharashtra
State.

106 SkandaPurl(IO
perpetual servant of Siva, devoutly worships the Three-eyed
Lord.
81. Thus the abodes and holy spots of Lord Siva mention-
ed by me formerly have been known by you also. What more do
you wish to hear?
82. Thus the son of Silada (i.e. Nandikesvara) told the lead-
ing sage (Markao9eya), the son of Sage Mrkao9u. As he bowed
down with devotion at his feet, he took pity on him and touched
his head with his hand.
CHAPTER THREE
Markl1'(1,(ieya's Further Query

Miirk(l(l/eya said:
1. 0 holy Lord, kindly do not deceive me who am solely
devoted to you. Is there any other disciple of yours like me?
Your grace alone shall bear witness to this.
2. Jn the holy spots previously mentioned by you the bene-
fits are separate and different. Mention to me that holy place
where aJI the benefits can be had, 0 eminent Lord.
3. 0 preceptor, tell me that (holy spot) merely by remem-
bering which with or without knowledge, mobile and immobile
beings can attain salvation.
4. See, Your Holiness are not being requested and propitia-
ted by me alone. It is indeed for this that you have been sur-
rounded by all these sages.
5-20. The following sages eagerly wait for your answer~
Pulaha, Pulastya, Vasi,lba, Marici, Agastya, Dadhica, Nakru.
Bhrgu, Atri, Jabali, Jaimini, Dhaumya, Jamadagni, Upayaja,
Yija, Bharata, Arvan, Van, Pippalada, Ka1;1va, Kumuda, Upa-
manyu, Kumudikp, Kutsa, Vatsa, Varatantu, Vibha:v.9alca,
Vyisa, Kaovarip, Kao9u, Mi1;19avya, Matanga, Kuk~i. Mi.t.)~-
Jcaroi, Ca!)9akaus.ika, Sao.Qilya, Silcaµyana, Kau§ika, Sitiitapa,
Madhucchandas, Oarga, Saubhari, Romasa, Apastamba, Pflhu-

I.iii(U) .3.21-2S 107
stamba, Bhargava, Udalika, Parvata, Bharadvaja, Dilbhya,

Danta, Svetaketu, Kau,;i.4inya, PuJ.1"1arika, Raibhya, Troabindu,
Vilmiki, Nlrada, Vahni, Dr~amanyu, Bodhayana, Subodha,
Harita, Mrk~4u, the highly irate Durvasas, Jilapida, Sakti,
Kiinkvarya, Nadanta, Devadatta, Nyaftku, Susruta, Agnivesya,
Gilava, Marutvan, Lokak$i, Visravas, Saindhava, Sumantu,
Sisupiyana, Maudgalya, Pathyacivana, Mitura, \l$yasrnga, Eka-
pit, Krauiica, DrQha, Gomukha, Devala, .~ngiras, Vimadeva,
Aurva, Patafijali, Kapifijala, Sanatkumara, Sanaka, Sanandana,
Sanatana, Hira,;i.yanibha, Satyikhya, Vatasana, Suhotr, Mait-
reya, Pu$pajit, Satya, Tapassiili, 1$ya, &isira, Nidagha, Utathya,
Salhvarta, Saulkayani, Parasara, Vaisampiyana, Kausalya. Sira-
dvata, Kapidhvaja, Kusa, Svarcika, Kaivalya, Yajfiavalkya,
Asvaliyana, K[$,;J.atapa, Uttama, Anantakaruo.a, A.malakapriya,
Caraka, Pavitra, Kapila, KaJ;1asin (or K~da) as well as Nara
and Niraya1,;1a. 1 There are other celestial sages too. They are eager
to hear your answer to my question. You are being looked up to
(for the answer).
21. You are worthy of being considered as the head of the
devotees of Mahesvara. You have gone over all the worlds.
Therefore you instruct and guide us.
22. It is directly by you that we have been instructed well
prior to this, 0 Lord. What else can be relevant here?
23. The divine A.gamas and PuriQas are to be understood.
For that either Paramesvara or Kityayani or Lord Skanda or
Your Holiness should be seen (i.e. approached).
24. If we have devotion unto you, if you have mercy to-
wards us, it behoves you to open up this secret and bless us with
your favour.
25. Thus Nandikesvara was entreated by the son of

MrkaJ;1"1u with humility and profuse smile on the face. He told
Mirkai;t4eya who was the greatest among the devotees of Siva
and who acquired perfection of the body from Siva pleased
formerly by his devotion:
1. The list of saaes aiven here in vv 5-20 is to appeal to Nandikeavara

to describe Aru~lcala, as a ,alaxy of great saaea is ea,er to listen. Not
that all these wuc contemporaries, but the Puri.l;la prcaume& it.

108 SkandaPurlJtl(l
CHAPTER FOUR
The Greatness of ArUl)iicala

Nandikelvara said:
I. 0 sage, you have been addressed in that manner by me in
order to test your mental calibre. If I do not narrate it to you, to
whom else is it to be narrated?
2. Is there any other person like you devoted to the holy
cult of Siva in this world? Though you were originally destined
to be short-lived, you have become immortal by means of your
devotion.
3. On behalf of \yhich other persons did the Lord become
angry and control Yama who executes his orders by afflicting
Yama with the big toe of his foot.
4. You alone understand all the tenets of Sankara's cult
along with their secrets. Though you appear to be perplexed and
whirJing like Time, you are very mature in your mind.
5. Only by you am I served for a very long time. By whom
else have I been served so Jong? For whom have I so much love
as for you?
6. I shall instruct you about that holy place along with the
injunctions regarding the pious observance of the same. They
must be comprehended devoutly by all those who desire salvation
through devotion.
7. If the preceptor does not make his disciple c.o ntented by
means of instructions when he asks with great respect, he is a
bad preceptor.
8. Have full concentration of your mind. Have permanent
faith in this esoteric feature of Paramesvara that is being impart-
ed by me.
9. Remember the Lord who put an end to the god of Love.
Meditate on (Goddess) SiiiJ.kari and salute her. Repeat the Om-
kara in a low tone. It fetches you great welfare.
10. There is in the Southern Region, 0 ascetic, in the land of
Dravi~s. a great sacred placed named AruJ;!,& associated with the
Lord with the crescent-moon for his crest-jewel.
11. It extends to three Yo}IJM8 (i.e. 36 Jans.). It is worthy

J.ill(U).4.12-23 109
of being adored by Sivayogins. Know it to be the heart of the

earth, attractive and thrilling to Siva.
· 12. There the Lord Sambhu himself has assumed the form
of a mountain. He has the name Aru,;ulcala. He is conducive to
the weJfare of all the worlds.
13. He is the residence of all Siddhas, great sages, Devas,
Vidyadharas, Yak,as, Gandharvas and celestial damsels.
14. He is worthy of being honoured by great sages more
than Sumeru, the Supreme Mandara and even Kailasa, since he
is Lord Paramesvara himself.
15. Heaven-dwellers who have been deceived because of
their residence in heaven desire to (change places with) the
creatures on that mountain, because they can get salvation with-
out any eft'ort.
16. Even the divine Kalpa trees are not equal to the trees
on that mountain, because they worship Hara on the mountain
everyday by means of leaves, flowers and fruits.
17. Even hunters solely fond of violence have become
in.finite in form because they have the benefit of circumambu-
lation.
, 18. The clouds that roam about in the region of that moun-
ta.in and closely cling to its peaks know themselves to be superior
even to Himalaya with Ganga (flowing over it).
19. Even the birds and the bamboos on that mountain have
very sweet voice. It is with very great difficulty that a place is
obtained by Yak~as, Kinnaras and Gandharvas (there).
20, In the beginning of the night in the dark half of the
lunar month glow-worms hover round there and attain the region
qf those who perform the rite of ceremonious waving of the
lights to the "Lord. ·
21. (Defective Text) (Trees etc.) that grow on the banks of
the rivers of that mountain and have without obstacles embraces
(with the mountain) entertain (so much) pride of (their conjugal)
fortunateness that they underesteem Goddess ApanJ.i.
· 22. The stars ooming into contact with the lofty peaks of
that mountain congratulate themselves on getting a status equal
to that of the Moon.
23. All the deer that regularly wander about on the

110 Skanda Purl(l(I
ridges of that mountain look with contempt at the deer that is
fond of his hand. 1
24. The hunters who usually move about near the foot of
that mountain resemble Nikwhbha and Kwhbha (attendants of
Siva) without any effort (of perfonning penance).
25. Of what use is much talk? The trees growing on that,
the animals and the hunters there are envied by OaJ)esa and
Skanda.
26. The lions, tigers, and elephants on that mountain that
cast off their bodies at the proper time are certainly honoured by
Sambhu in the form of So:r;iadri (Aru:r;iacala) because they give
him his robes.
27. The mountain named Bhaslcara is seen on the east of
this mountain.2 Stationed there Indra serves the So,,.aparvata
always.
28. There is a certain mountain on the west named Da,,.4adri.
Varui,.a goes to that mountain and serves Aru:r;iaparvata.
29. To the south of So:r;iadri there is the mountain Amara-
cala. For the sake of serving So:r;iadri Kala (i.e. the god of
Death) occupies its tableland.
30. In the northern direction shines the mountain Tri§uladri,
the caves of which are occupied by Siddhas and which is protec-
ted by Srida (i.e. Kubera).
31. Other Guardians of the Quarters station themselves on
the ridges of other mountains lying at the outskirts of that
•
mountain.
32. All the mountains always supported by this mountain
acquire more greatness than through propitiation. ·
33. When this Lord of mountains is seen. the joy of Meni
and Himalaya increases greatly on account of their kinship with
it.
34. Through a hundred thousand sprouts of the trees he
I. In one of the mmtal representations of the flauro (Dhyl,ta) of Siva 1M

ia represemed as bavinl a deer, an axe in c,ach of his two bands and tho
other two bands exprcas freedom from foar (.Abltayamud,4) and conferment
of blessinp (Varamudr4).
2. VV 27-31 state the namf!!S of tho deities occupylq the hills on the
four directiom of ArL1tloal-1,

1.iii(U).4.35-47a 111
appears as though he is wearing matted hair. 1 Though this form

of Sarilbhu is immobile, he is mobile like Isa here.
35. The Moon and the Sun are on either side of the peak of
fiery and watery nature. Hence, this mountain displays to the
world that it has three fiery eyes.
36. During rainy season blue clouds settle beneath its
peaks. Therefore this mountain appears to bear the Kalakil~
poison in its throat.
37. It is the Lord of mountains. It is not only mentioned aa
having a thousand feet and a thousand heads but is also so visible
·directly.
38. It is no wonder that formerly the currents of the celes•
tial river got caught on its head. This Lord of mountains has
even today the groups of many rivers held amidst its (several)
peaks.
39. In autumn when clouds reach a place a little away from
its tableland and ridges, it appears like an excellent bull on which
a powerful bull has mounted.
40-43a. It is not by mere designation but by coming into
contact with the tips of the peaks (of the mountain) that he (i.e.
Lord Siva) isNr/alohita('Blue-red'). It is due to immobility(of the
mountain) that he attained his name Sthiif,u; and due to his
impenetrability that he came to be called Bhrma and his desig.
nation Ugra is due to inaccessibility.
(Even) the insignificant reptiles resorting to its ridges rival
with leading Serpents beginning with Tak,ak.a, Ananta etc.
From its eight corners this mountain manifests its riches and
powerful glory, thereby clearly signifying that it is A,tamiirti
himself ('eight-bodied' Siva).
43b-47a. The two rivers Yen,ya (7) and Sakti are the tubu-
lar vessels of leµ. and Pingala on the peak of Siva (i.e. AruJ.)i•
cala). The river Kamala in the middle is su,umna.
Brahma and Vi,1,1.u in the forms of Swan and Boar were not
able to see its top and root as it stood in the form of a massive
column of refulgent fire.
, 1. VV 34 47a describe how mountain Aruolcala reaco1blea-oay ia-

vcritable Siva in form.

112 Skanda Pur41µ,
On being requested by them Salhbhu came to be present

there with the name AruIJacalanitha along with the Pramathas
(i.e. attendants of Siva).
The eminent Yogin Gautama performed severe austerities
there for a thousand successive years and made Sadisiva appear
before him.1
47b-Sla. Formerly the daughter of the Snow-clad Mountain
performed penance there and secul'ed the left side of the body or
the delighted enemy of god of Love (i.e. Siva).
The Linga named Pravilidrisvara installed by Gauri there
bestows worldly enjoyments on men. It is conducive to the attain-
ment of salvation. At the bidding of GaurI Durga, the slayer of
Mahi~a, bas appeared there. She grants unimpeded accomplishment
of Mantras to good people. There in the hermitage of Gauri
there is a new Tirtha named Khai_tgatirtha. If men take their bath
therein even once, it destroys the five types of great sins.
Slb-S6a. The Linga named Pipanasana that had boen wor-
shipped by Durgi is conducive to the destruction of all sins
merely by bowing to it once. [Defective textJ King VajriJigada1
who had plenty of wealth (lost it) due to his transgression of
duties (and he came there and worshipped). He once again (got it)
on account of the greatness of the devotion. He attained Siiyujyq
with Siva.
Only by circumambulating that (mountain) Kantisali and
Kalidhara,• the leading Vidyidharas, became liberated from the
bondage of the curse of Durvisas.
There is no greater holy place other than SoJJ,idri. There is no
greater Mantra than the five-syllabled Mantra (Namaf, SiviJya).
There is no cult (greater) than the cult of Mahesvara. There is
no god greater than Mahesvara.
There is no better knowledge than the reali1J1tion of Siva.
There is no Veda greater than Sri Rudra.
1. YV 47a-56 describe who derived what bleuina by servina Anaoi-'

eala.
2. For the atory of Kina Vajrltlpda vido l,vra Cha. ~4. •
3. For tho atory of tbc V'ldyldbaru KlntiWI ud Kalldhara see bffro
Ch. 23.

l.iii(U).4.S6b-l.iii(U).5.5 113
There is no greater leader of the devotees of Siva than Vi~l)u.

There is no greater protective factor than the sacred ash.
S6b-59. There is no greater good conduct than the practice
of devotion. There is no greater preceptor than the person who
makes the amulet (of Siva). There is no better ornament than the
Rudrik~abead. There is no better scripture than Sivagama. There
is no greater leaf of a tree than the Bilva-patra ('Aegle Marme-
los'). There is no greater tlower than Suvar1.1aka (i.e. flower of
messua Roxburghii ?). There is no greater happiness than de-
tachment. There is no higher region than salvation. Neither
Meru nor Kailasa nor Mandara are on a par with ArUJ)adri.
Those are abodes extended over mountains; this is Girisa him-
self.
60-61. When the son of Silada told thus, the son of

Mrkao9u became joyous in his mind. Again he bowed to him
many times. His mind had become bewildered on account of the
worldly existence. He submitted thus: ••What are those acts
which cause birth of men in the worldly existence? Which of
them are ordained (by Srutis) as leading to hell? What remedial
actions can one perform? How (are they done)? May it be
narrated to me."
CHAPTER FIVE
Rewards and Punishments Resulting from Previous Karmas•
Nandike§vara narrated:
1. A person endowed with pure Sattva quality is very rare
in this world. Men endowed with Rqjas and Tamas qualities are
easily available.
~S. On account of his meritorious habits and conduct a man
1. The object of the chapter is to deter people from committing unsocial
acts. By the way, it sheds liaht on the tortur:a meted out to people in those
days.

114 Skanda Puracu,
of Sattva nature shall attain liberation from Sarhsiira. According
as there are different varieties of Karmas whose fruits are to be
reaped Narakas (Hells) of diverse kinds have been created by
Brahma in different places.
Due to the sin of Brahmai;1a-slaughter a person falls into the
hell Maharaur'ava. After his residence in the hell he is reborn as
an ass, a dog, a pig or a Cru;19ala. On drinking wine a twice-
born (dvija) person, as a result of this action, is confined to the
hell called Raurava for a long time and comes to (i .e. is born in)
the species of worms, insects and birds.
By stealing the property of a Brahmin one attains the state
of a Brahmarak~asa.
6-9. In the next birth one will be wanting in those things
one steals in this birth.
A person who defiles the preceptor's bed undergoes torture
for a Jong time in the hell Asipatravana and then is born as a
eunuch.
A person who commits adultery falls into the hell named
Ko/asutra. He is tortured by means of heated iron rods by the
servants of Yama.
He who commits arson falls into the hell Ghora; he who
administers poison (falls) into the hell Sughora; a backbiter, in
the hell Mahiighora; he who reviles and censures piety and
righteousness falls into (the hell called) A vlci. He who had been
treacherous to friends will stay in the hell Kariila and he who is
greatly fond of violence falls into the hell Bhlma.
10. He who commits great sins in secret falls into Samhlira;
speakers of falsehood, into Bhayiinaka. He who wilfully
damages wells, fields etc. and abducts men and others shall stay
in Asighora.
11. One ,vho is engaged in harassing others falls into the
hell Vajra. 0 Brahmin, a person who eats meat falls into Tara/a;
he who maliciously ill-treats his parents falls into nkn,a; he who
censures IOJJ(ls falls into Tapana.
12. A person who kills a horse falls into Nirucchvasa; a
person who .kills a cow stays in Diinltfa; the destroyer of a foetus
shall stay in CQ{U/a and he who kills a woman stays in Kukiilaka.
13-14. ~e who takes away the property of gods (in a

l.iii(U).S.1 S-23 11S
temple) stays in Dahana. He who takes away the wealth of

others stays in Ghoraghora.
The messengers of Krtaota (god of Death) in the hells tie
all the sinners with nooses and cords, belabour them with rods
and pierce them with spikes.
15. Herons with sharp iron(-like) beaks, great serpents with
ruthless curved teeth, terrible hounds, tigers and other wild
animals bite them. (The servants of Kala) cut them to pieces by
means of weapons and burn the bodies too.
16. They dig deep pits and put them therein. They beat them
with whips; they are cooked and fried in troughs of oil and they
are pricked with fine needles.
17-18. Sinners are made to bear heavy burdens by the n1es-
sengers of Yama.
A Briihn1~a-slayer shall be (reborn as) as a tuberculosis
patient. A drink-addict will have dark teeth. A thief of gold will
have bad nails. He who defiles the preceptor's bed will have skin
diseases. One who is malicious towards the preceptor and other
elders shall have epileptic fits. He who censures the Vedas shall
become a Ca,;,.c,iala.
19. A person guilty of perjury shall have disease of the eyes.
He who hurries to take food ahead of all shall have gastric trou-
ble. He who steals learning shall become dumb and a thief of
books shall become blind.
20. One who runs after other men's wives shall become
lan1e. One who censures others shall be deaf. One who does not
maintain good conduct shall be a pig roJJing in .filth and a thief
shall inherit diseases of the tongue.
21. One who neglects a visiting guest shall have stinging
pain in the cheeks. One who engages himself in sexual intercourse
during Parvan days shall have urinary disease. One who eats for-
bidden f oodstuft's shall have putrid mouth.
22. A person who transgresses the bounds of decency shall
become a slave; a person who wantonly spoils lakes and parks
shall become an ass; a person who promises something but does
not give it will be short-lived; a swaggerer shall become a dog.
23. A person with malice towards Vi$,;tu shall become a
lizard and one who is malicious to Siva shall become a mouse.

116 SkandaPurl(ra
24. Thus, one should know the result of sins and then per-
form expiatory rites.
25. The atonement should be scrupulously performed in the
holy spot of Aru:,;ia by God-fearing pious people.
On hearing thus the many kinds of torture and pain to be

undergone by perpetrators of crimes he fell at his (i.e.
Nandikesvara's) feet again and again and requested for the
means of suppressing them.
CHAPTER SIX1
Expiatory Rites
Nandike§vara said:
I. I shall narrate in detail now the means of expiation for
all great sins. Have a faithful mind and listen attentively.
2-4. A Brahm~a-slayer should go to So:,;iadri and take his
holy bath in Kha9gatirtha. He should apply sacred ash and wear
Rudrak~a beads. He should then constantly repeat the five-
syllabled Mantra (Namal;, Sivaya).
He shall regularly observe fasts. With great purity of mind,
he should worship Paramesvara. He should feed Brahm~as. For
a year he should eat only what he receives by way of alms. He
shall keep all the sense-organs under check. He should render
pious and devout services to the Lord and perform special wor-
ships. He shall be liberated from the sin of Brahma1;1.a-slaughter.
He shall become honoured in the world of Brahma.
5-6. One having committed the sin of imbibing liquor should
stay in the holy spot of AruJ;1acala for a year. He should perform
everything as in the case of the previous sinner. He should then
worship Mahesvara. He shall bathe the Lord (i.e. the Liilga) with
1. This chapter deals with the rites of expiation to atone for sins described
in the Jast chapter. Here the importance of Arw)lcala in puraio, off sins ia
emphasized.

l.iii(U).6.7-16 117
milk repeating Satarudrlya Mantra. Immediately he is liberated

from the sin originating from drinking liquor.
7. One who has stolen gold should worship Lord Hara with
the leaves of Bilva ('Aegle Marmelos') in the sacred spot of So,;ta
(i.e. Aru1;1acala). Then he shall feed Brahmal)as. He shall be libe-
rated from the greatest of sins.
8-10. One who has indulged in sexual intercourse with the
preceptor's wife should go to Arl.l(lacala on a day marked by
the constellation K{ttika. He should carry out all rites and
observances as before. He should propitiate SriSooacalaSailkara
for three months with a thousand lights. He should then offer a
well-adorned virgin to an intelligentBrahmaJ)a. He should repeat
everyday the six-syllabled Mantra (Orn namab Sivaya).
He shall then be liberated from the sin. He shall stay in the
world of Siva as long as the terrestrial world lasts. There is no
doubt about this.
11-12. A person who has abducted another man's wife should
stay in this holy spot for a month with perfect restraint on the
sense-organs. He should worship AruJ)asankara with fresh flow-
ers. He should give to a·devotee of Mahesvara money according
to his capacity. At that very moment·he will be liberated from
that sin.
13. A person who has administered poison should perform
holy observances as before in the sacred place of Arui;uicala and
offer milk as humble gift to the Lord. He shall be liberated from
the sin.
14. A backbiter too should perform all holy observances in
the holy spot of AruJ)acala. The man should be devoted to the
Vedas. He shall teach prominent Brahma:Qas. Thereby he shall
be free from sins.
15. A person who has committed arson also should, as before,
carry out all holy observances and perform holy rites in the holy
spot of Aruoa for three months. He should get a house built and
give it to a devotee of Siva. This shall be conducive to the re-
moval of the sin.
16. A person who has reviled at piety and devotion should
stay for a year in the holy spot of So))a doing all (the previous)
observances. For the sake of expiating the sins he should per-
form Satra ('sacriice') etc. in accordance with his capacity.

118 Skanda Pura(ltl
17. One who has been hostile toward one's parents should
stay in the holy spot of Arui:ta for a month wakefully. He shall
offer thousands of cows to Girisa and also to Brahmaoas.
18. At the time of eclipse (?) he shall feed many Brahmal)as.
Then he shaJI Jet loose a dark-coloured bull. Thereby he shall be
absolved of the sin.
19. One who has k~lled a woman 01 a child should go to
the holy places of Soi:ta (i.e. Aruuacala). At the time of Vyatipiita
(i.e. a particular astronomical period foreboding calamity) he
shall offer gingelly seeds to Brahmal)aS for the sake of dispelling
•
SJOS.
20. One who has committed sins in secret should stav• in the
holy place SoJJ,a with perfect curb on the sense-organs. He
should then make charitable gifts in secret. He shall then be rid
of his sins.
21. A liar should stay in the sacred place of Arui:uicala for
six months observing religious vows. By reciting the prayers to
the Lord of Arui:iacala he shall become sinless.
22. One who has wantonly damaged wells etc. should go
to the holy spot of Soi;ia with great devotion. He should cause
lakes to be dug there. Certainly he shall (thus) become sinless.
23. One who has illegally taken possession of (agricultural)
land should dedicate a very fruitful field unto the Lord. A person
who has spoiled a park should offer an excellent park unto the
Lord.
24. A person who has taken away houses illegally should
build a new temple of the god. He shall become free from the
sin and attain Siiyujya with Siva.
25. A person with malicious intention towards others should
stay in the holy spot of 801,1.a. He should please devotees of
Mahesvara with money. Thereby he shall undoubtedly attain
the great worlds (i.e. heaven).
26-29a. A person who has eaten the meat of cow and other
of
animals should stay in the holy spot So~a for three fortnights
and perform holy observances and rites. He should propitiate
Aru1,1esana with charming good gifts. He should loudly call out
three times, "0 Lord of Sol}.acala". He shall be sinless thereby.
A person desirous of salvation shall stay in the holy place

I.iii(U).6.29b-37 119
Aru,;aa and worship Aruoesvara. He should repeat the Mantra
of Aruoesvara with great respect.
If anyone wishes f or1 anything he should circumambulate
Ann;iacaJa on foot. He shall obtain auspiciousness immediately.
29b-3 l. When one sneezes, falters and slips, sees a bad dream
or is highly delighted or if a great danger is imminent, the
learned man should utter the name of "Arui:iasatikara".
If a person has fallen away from the discipline of castes and
stages of life, or one has actively engaged in hostile acts against
Siva, he should stay in the holy place of AruQ.a for three days. He
shall be liberated from the sins. This is the terrestrial Sivaloka.
This is the embodied form of the Chief of the Vedas.
32-37. This Aru]J.a mountain is the southern Kailasa. In the
other Siddhak$etras (i.e. holy spots for spiritual acl1ievement)
men achieve Siddhi only through penances, but in this holy spot
it is obtained merely by remembrance. Let the comparison be
thought over.
All the holy rites of men performed at So]J.ak$etra are supe-
rior to the rites performed at Prayaga and Kasi on Ganga or
at Pu$kara or at Setu. A learned man shall perform Agni1/oma,
Vajapeya, Vairo.Ja, Sarvatomukha, Rojasuya and Aivamedha at
Aru1;tacala.
If a man observes a fast for a single day at Aru]J.ak~etra, it is
as good as performing a hundred Candriiya(las or ten thousand
Siintapanas.
The sixteen great Diinas2 (i.e. charitable gifts) performed at
Aru1;tak~tra yield twice the benefit mentioned in Ka/pas (i.e.
literature on rituals).
* •
1. abhlhita can be interpreted as meaning •spoken' and the verse then
means •whatever has been spoken regarding a person• etc.
2. The sixteen Mahldanas (Great Charitable Gifts) are as follows:
(I) Tull-purup. (Weighing a person against gold or silver which is then
distributed among Brahmins)
(2) Hirai;aya..garbha
(3) Brahmio4a
(4) Kalpavrkp.
(S) Go-sahasra
~) Kimadhenu (or Hirai:iya-Kamadhenu)
(7) Hirai;iytiva
(8) A§varatha
(9) Haatiratha

120 Skanda Pur6t,a
38. On hearing directly from Nandikesvara (the foregoing

advices) regarding the (measures of) prevention from falling
into hell, he (i.e. Marka,;,.9eya) rejoiced and thanked him. He
further requested him to give the details regarding days, seasons,
years, deserving persons and the order and other things.
CHAPTER SEVEN
Holy Rites for Special Attainments

Nandikesvara said:
1. If anyone worships the Lord of So1;1adri on a Sunday with
red lotuses, he will surely acquire great imperial magni.ficence. 1
2. If anyone worships the Lord of Aru1;1adri on a Wednesday
with musk and Karavira flowers ('Nerium odorum'), he shall live
happily in Satyaloka.
3. If anyone worships the Lord of So))a with white lotuses
on a Thursday, he wil1 dwell in Janaloka for a Jong time along
with Siddhas.
4. If anyone worships (the Lord) with Campaka and Jasmine
flowers on a Friday, he shall attain Tapoloka and will be eulogiz.
ed by Brahminical sages.
(10) Panca Ungala

(11) Dharldlna
(12) Visvacakra
(13) Kalpalatl
(14) Saptasigara
(IS) ~atnadhenu
(16) MlhlbhOta-ghata (vide MtP, Chs. 274-289)
The list is a bit different in LP II.28ff. The term •Maltiidanani' occurs
in Mbh, Asramavasl S.lS and also in Hlthiaumphi inscription of
Kharavela (2nd cent. B.C.). These show the antiquity of this tradition.
1. VV 1-S describe the good results of worshipping the Lord of Arul)l-
cala on different weekdays. One or two verses are probably miMina as we
do not have the mention of Monday and Tuesday in this list.

1.iii(U).7.S-lS 121
S. Even a great sinner will never go to the world of Yama
if he propitiates Lord of Ann;ia on a Saturday with Jati (Jasmine)
flowers.
6. If anyone offers milk pudding as an humble gift to the
Lord on the Prathama (i.e. .first tithi or day of the Lunar fort-
night), he shall possess ample wealth and foodgrains. 1
7. If anyone offers cooked rice mixed with curd with great
devotion on the Dvitfya (i.e. second tithi), he shall become fortu-
nate, excellent and imbiber of Soma juice certainly.
8. If anyone offers Apupas (i.e. sweet pies) and propitiates
So:t;1esa on the third day, his health will never be impaired as
long as his physical body lasts.
9. If anyone offers a pile of full pitchers etc. to the Lord of
Arut_1a on Caturthl (i.e. fourth tithi), his desires will be fulfilled.
10. Cooked rice mixed with green gram should be offered as
gift to Sol}.esvara with devotion on the Paficamr day (i.e. fifth
tithi). The devotee thereby becomes one with inexhaustible
affluence.
11. If anyone offers devoutly cooked rice with jaggery to
Sambhu in the form of Aru:Q.acala on Sa,1hr (i.e. sixth tithi), his
line of descendants will never be extinct.·
12. If anyone offers cooked rice with gingelly seeds to
So:t;iesa on Saptamt (i.e. seventh tithi), he shall get rid of his in-
debtedness without any effort even if he is very poor and
wretched.
13. If anyone offers cooked rice from Rajaiali variety of
paddy to Sarilbhu in the form of ~oi;tasaila on the A1/amt day
(i.e. eighth tithi), royal people will be won over by him without
service as a courtier.
14. If anyone offers cooked wheat to the Lord of Soi;tadri
on the Navam1 day (i.e. ninth tithi), tuberculosis and other disea-
ses will never affect him.
15. If anyone offers flour or meal mixed with curd to the
1. VV 6-21 de..crjbo tllo benefits derived bi worshipping Anu;ill.calcivara
on various Tithb ('Lunar daya') by offerio& certain articles of food aa
Naivedyo. The list gives us a variety of vegetarian food-articles in vo1ue at
the time of tho ~ - t h e various articlea of rice show a rice,.arowing
area as the locale of the Purioa.

122 Skanda Purm,a
Lord of Sooa on the Dasamt day (i.e. tenth tithi), he will always.
be a favourite of all the worlds.
16. If anyone offers beaten rice-flakes as gift to the Lord
of ArutJ.acala on the Ekadasl day (i.e. eleventh tithi), he shall be
free from fear from everywhere.
17. If anyone offers cooked rice with pulses to the Lord of
So(la on the Dvadasl day (i.e. twelfth tithi), his desires (will be
fulfilled) without any impediment.
18. Tf anyone offers fried flour of barley to AruJ}.esa on the
Trayodasl day (i.e. thirteenth tithi), he shall have no fatigue and
his mind shall never be excited and agitated.
19. If anyone offers different kinds of fruits to SoJJ,aniitha on
the Caturdasi day (i.e. fourteenth tithi), he shall become "loquent
and learned, even if he had originally been a dullard.
20. If anyone offers fruit of a jack-tree to the Lord of
Sol)iidri on the FulJ-Moon day, he will never have diseases of the
eye.
21. If anyone offers devoutly bulbous roots etc. to the Lord
of Sol)iicala on the New-Moon day at a confluence, the Manes
wilJ be pleased with him.
22. On the day of Asvinl star a devout man should offer
clothes to Arui:iesa. On the day of Bhara,;,l one should offer
ornaments also to Arur:icsa. 1
23. On the Krttika day lights should be offered. On the
Rohfr.,t day one shall offer silver. On the Mrgasir$a day sandal
paste and on the Ardrii day yellow sandalwood should be offered.
24. On the Punarvasu day musk shall be offered. One shall
offer camphor on the Pu;ya day, saffron on the Asle$ii day and
ice water on the Magha day.
25. Betel leaf should be offered on the Purviiphiilgunl day
and incense on the Uttariiphiilgunt day. On the Hasta day one
should offer black aloe-wood and on the Citra day Yak1akardama
(i.e. an ointment in which sandalwood, musk and other thinp
are mixed).
I. VV 22-29 1ive the list of articles to be offered to the Lord of Aruol·

cala on the variou• con~tellations (accompanying the Moon). The list starts
with AivinI and not with Krttikl as in older Purtoas. Obviously this shows
that it was composed after the 4th cent. C.E. ·

I.iii(U). 7.26-35 123
26. On the Sviitl day collection of Suviisinfs (i.e. good per-

fumes?) should be offered. On the Visakhii day a chowrie; on the
Anuriidha day an umbrella studded with pearls; on the Jye$fhti
day herds of cows should be offered.
27. On the Mula day one shall offer pearl necklace; on
Purvil$ii(lhii a crown; gems and jewels on Uttari4ii{ihii; and on
Srava7.1a one should offer excellent seat.
28. On the Dhani,rvfhii day a devotee should offer gold. Viisab
(clothes or an abode) shall be offered on the Satabhi$ak day.
Various articles of enjoyment shall be offered on the Pi,rviibhii-
drapadii and horses on the Uttariibhiidrapadii day.
29. On the Revat! day one should offer a golden chariot to
Sol)asarilbhu. A man should offer all these things only after per-
forming the great Pujii ('worship').
30-31. The Lord of Aru,:1a should be particularlyworshipped
in the different Riisis1 ('signs of zodiac') beginning with Me~a
(' Aries') with flowers in the following order: Sinuvaras (•Vitcx
Negundo'), Kurabaka (•Red Amaranth'), Kakubha ('Terminalia
Arjuna'), Patala ('Trumpet flower'), Kutaja (Wrightia dyscn-
terica'), Nipa flowers ('lxora Nauclea Cadamba'), Jivanti (•Coc-
culus cordifobis'), Mallika (a variety of jasmine), Saroruhas
('Lotuses'), Damanakas ('Artemisia indica'), Nandyavartas
('Tabernaemontan coronaria') and Saroruhas (i.e. Lotuses of an-
other variety).
32-34. During the Solar and Lunar eclipses a devotee should
piously bathe the Lord withPancamrta repeating the five-syllabl-
ed Mantra of Soi;ianatha. During the two Ayanas (i.e. transits of
the Sun) the deity should be bathed with Paiicagavya. The rite of
bathing with Gavya shall be performed al.lng with the recitation
of) the six-syllabled Mantra.
During the two equinoxes the bathing rite of the Lord of
Arui;iacala should be devoutly performed with milk repeating
Pratiava ('01Jl').
35. It is better to worship the Lord of SoJ;tiidri in the forenoon
1. VV 30-46 list the flowers to be offered on different Signs of Zodiac
begiMing with Me$& ('Aries') and also on various occasions, e.g. transits
of the Sun, special days in certain months or various occasions (good or
ominous) in one's life.

124 Skanda Purac,a
with Rudratulasi, in the midday with cassia fistula and in the
afternoon with jasmine.
36. During the Parvan of .A.rdlwdaya ('rising of the Moon')
Sambhu in the form of Sri So,;iicala shall be bathed with the
waters of a thousand pitchers uttering Satarudrlya Mantras.
37. On the Sivaritri day a devotee shall keep awake and
have perfect control over the sense-organs. He shall worship the
Lord particularly with clusters of three leaves of Bilva or lotuses
or Kan;aikaras (i.e. flowers of cathartocarpus fistula).
38. For the sake of salvation one shall worship Mahesvara
on the So1,1asaila by means of songs, instrumental music and
dances in accordance with the injunctions of the divine Agama.
39. In the month of Pau~a one shall perform the Agneya
festival of the Lord with fresh cooked rice with pickles and side
dishes. A learned devotee should utter the Vyiihrtis.
40. On the Visakha day in the month of Vaisakha, a devotee
should perform the Damanaka festival of the 'Lord of So,;iacala in
accordance with the Sivatantra.
41. The Prabodhika festival shall be performed in the month
of Margasir~a. The devotee should perform the great worship of
So1,1asaila after reciting Saman hymns.
42. One shall worship the Lord of So,;iadri in accordance
with the injunctions of the Agamas during the following occa-
sions: PradoiaS falling on Saturdays, Ardra days, Vyatlpatas,
during Parvans and on Sundays and Mondays.
43. With great devotion one should perform special worship
of So:i;tanatha on the following occasions: days of initiation, sac-
red thread ceremonies, marriages, birth of a son and such other
•
occasions.
44. On one's own birthday, during joyous occasions as well
as in adversities, when some danger is feared, at the time of ex.it
and entries etc. Arui;tesvara should be worshipped.
45. When a multitude of holy saints comes, when one's feet
are fettered (?), at the acquisition of new prosperity and glory,
when enemy marches against one or when one marches against
enemies-on all these occasions one should worship Arui;1esa.
46. If one is far off, one shall remember Siva; if one is in the
neighbourhood, one shall visit Siva; and if one stays in the holy
spot of Arnta,a, one shall worship Siva three times a day.

I.iii(U).7.47-1.iii(U).8.2 125
47. What else do you say, 0 dear one? It is being proclaim•

ed by me with the arm raised up that there is no other place than
the holy place Arui;,.a capable of (bestowing) heavenly pleasures
and salvation.
48. The holy spot of So))a instantaneously and adequately
sanctifies the mind on being remembered, the ears on being
listened to, the eyes on being visited and the tongue on being
glorified.
49. By the embodied souls who have taken birth in this great
holy spot enjoyment of pleasures is obtained as long as they are
alive and liberation when they cease to live.
SO. Through the Srliddha rite performed here even those
persons who die elsewhere attain salvation despite their being
•
sinners.
51. The holy spot of Aru1;1a excels Ayodhya, Mathura,
Maya, Ka§i, Kai'l.ci, Avanti and Dvaraka.1 There is no doubt
about it.
52. When the son of Silada said thus, the son of MrkaQQU
said once again: "0 noble one of honourable repute, I still ask
you about the greatness of this. Tell me more of it."
CHAP'IER EIGHT
The Description of Creation

Nandlkelvara said:
1. I think a great burden (i.e. responsibility) has been placed
on me, 0 Mirkati4eya, by you who have asked for (a description)
of the greatness of AruJ)licala in detail.
2. It is quite appropriate, 0 highly intelligent one, that your
1. These seven towns are teprded as Mok,a-dayaka., ('living salvation

to its residents or to one dyiq there'). And Ar111Ji1c.ala is superior to them.

126 Skanda Purat,a
mind is overcome by curiosity. One who does not know the

(glorious) story of the Lord of So1;uidri is a brute.
3. How can the greatness of celebrated prosperity ofSambhu
who is devotedly attached to SoJ}.acala be described completely
even by those who know it?
4. Even if it is heard, how can it be completely comprehend-
ed and retained in memory even by the most exceedingly intelli-
gent ones on being overwhelmed by the emotion of wonder I
5. Now remember the wouuerful account of the activity of
the enemy of the god af Love. My mind is really dancing with
the experience of the nectar supreme. /
6. My intellect is unable to describe completely the wonder-
ful conduct of Siva which is fascinating to the utmost.
7. Still in accordance with my intellect, I shall describe it, a
very small part of it. Let the meritorious greatness of the Lord
of SoJ}.adri be listened to, 0 sage.
8. Formerly, at the beginning of the Kalpa of the Primordial
Lord, Mahesvara, the supreme being without any false notion
and above doubt, conceived the entire universe by means of his
own will and produced it.
9. Desiring a perpetual arrangement for the creation and
protection of that universe generated (by him), the primordial
Lord created Brahma and Vi$1J.U.
10. The Three-eyed Lord created Parame$µiin (i.e. Brahma)
from his right side. The Lord created Vi$J;tU from his left side.
11-12. He endowed Brahma with Rajogu,:,a and Vi$QU with
Sattvagu,:za. Employed by the Lord of the Devas, both of them,
i.e. Virifici (Brahma) and Acyuta are capable of carrying out the
functions of creation and protection of all the worlds. Brahma
created ten sons mentally, the Brahmal}.as beginning with Marici.
13-14. He created Dak$a from his right thumb. Brahma
engaged them in the work of creation. The Lorus-seated Lord
himself created Brahmal}.aS from his mouth, K$atriyas from his
arms, Vaisyas from his thighs and Siidras from his feet. 1 Asuras
and the Suras were born of Kasyapa, the son of Marici.
15-18. Marut&, serpents, vultures, Oandharvas, celestial
damsels and Manu also were born. The progeny of Manu exists
1. Cf. RV X.90.12; AV 196.6.

l.iii(U).8.19-I.iii(U).9. l 127
as Manavas ('human beings'). They were grouped into different

i;lasses. They perform different jobs and duties. Two types of
race were born of Atri, viz. that of sages and that of K~atriyas.
Y ak~as and Rak~asas were born of Pulastya and Pulaha.
Utathya, Gi~pati and others were born of sage Angiras. Agni
as well as the sages beginning with Cyavana were born of Bhrgu.
Great sages were born of Vasi~fha and others. This entire uni-
verse is filled with his sons and grandsons.
19. Thus Brahma filled this universe with his progeny. Due
to lapse of time and also due to his prosperity and glory he for-
got Mahcsvara.
20. Acyuta married the daughter of Bhrgu (i.e. Lak~mi)
who was having her abode in the Lotus. He incarnated on the
earth in the form of fish etc. He did not remember Isvara.
21. When the functions of creation and sustenance became
their independent activities, Brahma and Vi~J.l.U became exceed-
ingly arrogant. Which man does not become proud on account
of his authority and influence?
CllAPTER NINE1
Dispute between Brahma and ViP,JU

Nandikeivara said:
1. Born of delusion, there arose a dispute between Brahma
and Vi~J)u who became exceedingly proud, each thinking •I alone
am the Lord'.
1. The chapters 9-15 deal with the episode of the manifestation of Siva
as a Column of Effulgence to show the subordinate position of Brahm! and
Visou to him and the final transformation of the Column of Fire into mount
Aruoacala. The story is the same as described in Piirv/Jrdha, chs. l and 2 of
this Mahitmya. But here the story is retold in a more interesting and
poetic way. The Kctakl Bunch was pressurized by Brahm! to give falso
eviclcnce that Brahml saw the top of the Fiery Column and is exposed.
Finally Brahml repents and eulogizes Siva.

128 SkandaPur6',a
2. With the Rajas element predominating in him and show-
ing (itself) externally like Nila (i.e. Poison) the creator of the
universe, Brahma, said to Vi,ou with great arrogance:
Brahma said:
3. How can you be superior, 0 Vitou, to me, the creator? I
am the grandfather of all the worlds. Why are you so much
deluded?
4. 0 ignorant Kesava, you boast that you are Daityiirl
('Enemy of Daityas') by killing Madhu and Kaitabha born of
your own self.
5. Even now my hands have not had relief from the pain
due to the strain in creating you everyday in diverse ways, be-
cause I am the creator.
6. A great ocean has been formed out of my perspiration.
You sink in it. Had it not been for the holy fig tree, you could
not have got any support.
7. In the great ocean created by me a certain serpent floats.
You are having that as your support. There is a Lotus above you
and that is my seat.
8. Tell me how there can be any rise of Sattvagw;,a from you
who are full of Tamas? Do you know Prakrti, you who are full
of stupor and dullness due to sleepiness?
9. 0 Janirdana, how can the three worlds that are under me
be protected by you who sleep in a vast sheet of water due to
fear from Daityas.
10. The Vedas have issued forth from my four faces (i.e.
mouths). Sarasvati, the Sakti in the form of consciousness, is my
wife.
11. Indeed this universe consisting of the mobile and immo-
bile beings is created by me. That is being protected by my sons
and grandsons beginning with lndra.
12. Hence, 0 Vi,ou, you are only one among my employees.
Tell me how you excel me, for I am the Lord of all the worlds.
Nandlkelvara said:
13. When Brahmi in wrathful impetuosity began to speak
harshly in this way, Ni.riya,;ia smiled maliciously and spoke:

I.iii(U).9.14-26 129
Vi11.1u said:
14. 0 Brahma, leave off your impetuous turbulence. Indeed
you swagger in vain. Understand that you are born of the Lotus
that has come out from my navel.
15. Had I not formerly abandoned my Yogic slumber and
killed Madhu and Kaitabha, you would have been slain by them
in the same manner.
16. Out of my own will for slaying Daityas, the chief of
whom was Somaka(?), I assumed the forms of a fish etc. Which
other person was the cause of the creation thereof?
17. Persons whose vision is clouded by Rajogu,:,a do not see
anything (clearly). What could be possibly surveyed or scrutini-
zed by you who are full of Rajogu,:,a?
J8. My Sakti who resides in the Lotus is inseparable from
me. The three worlds prosper solely because of her benign side-
glance.
19. All these elements, this Kala, everything belongs to me,
the Atman. Is there anything in the three worlds bereft of me?
20-21. A.dityas, Vasus, Rudras, the Guardians of the Quar-
ters and Manus-I am all these. Consider that tl1e three worlds
Bhiib, Bhuval;i, Sval) and the three Vedas are dependent on me.
It is due to n1y own will that the Sakti of creation itself is able
to stay. Hence are you elder to me or even equal to me who am
the Lord of the three worlds?
Nandikesvara said:
22. As the two with delusion blinding their minds were
wrangling mutually, a great deal of time passed by. Events began
to occur as in the period of ultimate destruction.
23. There was neither the setting nor the rising of the Moon
and the Sun. The stars, the constellations and the planets became
feeble.
24. No winds blew. No fires blazed. Neither the firman1ent
nor the earth nor the quarters shone.
25. All the oceans were agitated; the mountains quaked; the
medicinal herbs became dried and all the creatures became weary
and distressed.
26. The regularity in the occurrence offortnights, months,

130 Skanda Pur.,
seasons, years and other units of time was upset. Even the
arrangement of night and day became ruined.
27. The Guardians of the Quarters beginning with Indra.
the great sages beginning with Marici-all these thought that the
end of the Kalpa had started untimely.
28. When a great upheaval like this occurred, the Lord of
Bhiitas (i .e. Siva) was prompted by the cries of all living beings.
He understood that the universe had become merged in Avidyii
(Maya).
29. The soul of the universe, the Lord inclined to protect
the universe, saw with his inner vision the cause of the delusion
of those two.
30-33. He thought thus: •Exceedingly arrogant, these two
have forgotten me, their master, the bestower of all prosperity
and glory. They think themselves to be the Lords of the universe.
Alas, (sec) the height of ignorance! These two, Brahn1a and
Acyuta, know me fully well. Yet they are behaving arrogantly
thus. A person whose mind and eyes have become blinded by the
darkness of ignor a nee generally does not see an object presented
or shown to him.
Though these two have committed offences, though they are
submerged in the ocean of ignorance, they should not be neglect-
ed by me with a desire for the welfare of all the worlds.'
34. Deciding mcnta11y like this, the Lord, the great ocean of
mercy, desired to remove the helplessness of those two due to
Miiyii.
35. Wonderful is the compassion of the Moon-crested Lord.
It is naturally obtained in all the three worlds. He manifested
himself and Brahma and Vi~1;1u were removed from the middle
-0f the ocean of delusion.

I.iii(U). 1O. 1-11 131
CHAPTER TEN
Manifestation of the Fiery Linga

Miirka,;rdeya said:
1. Intimate to me, 0 holy Lord, how Sambhu, the eternal
Lord, blessed Vi~i;iu and Brahma who were blinded with delusion.
NandikeJvara narrated:
2. Listen. I shall relate everything in detail in the manner it
occurred: what the Lord who is compassionate towards devotees
did out of tenderness (to them).
3. There arose between those two wranglers a mass of reful-
gence in the form of a Column (of Fire) filling up the chasm bet-
ween heaven and earth.
4. As it increased in size and pierced the cosmic egg, it
appeared as though the exceedingly dark-blue firmament was
raised upward. ,
5. Due to the splendour of the Fiery Linga everything all
round became pale. The quarters shone suddenly as though they
were extended far off.
6. It appeared as though the oceans were dried up by its
exceedingly fierce and huge flames. The billows subsided and their
agitation became reduced. They attained their original nature.
7. Like some sparks emanating from that Fire-column, planets
along with galaxies of stars shone as before in the firmament.
8. Due to its red splendour all the mountains appeared to
be painted with red chalk. They attained the splendour of Mars
and the rising Sun.
9. As the aquatic animals were illuminated due to the close
<:ontact of its refulgence, the oceans appeared to be formed and
shaped by means of rocky slabs of ruby.
10. The trees shone as though fresh grown clusters of corals
had hung on them. The rivers shone as though they were full of
full blown K.alhara dowers.
11. The earth appeared to be smeared with saffron. The
quarters were covered with red lead as it were. The sky all round
was seen to be completely pink in colour.

132 Skanda Purd(,a
12. The top lid of the Cosmic Egg was completely filled with
its splendour like the skull (in the hand) of the Hide-robed Lord
(Siva) filled with blood.
13. On account of that Column of Fire that increased in
size thus the entire universe consisting of the mobile and immo-
bile beings assumed redishness in appearance.
14. On seeing that wonderful Liitga of Fire, the Four-faced
and the Four-armed Lords abandoned their mutual anger. They
thought thus to themselves:
15. 'Has the Mass of Splendour of the rubies on the hoods
of the serpents beginning with Se$a pierced through the earth and
come up?
16. Or have all the twelve Suns that commonly appear at the
end of a Kalpa risen up simultaneously in between the sky and
the earth?
17. Or have the streaks of lightning after being scattered
due to clash of clouds commingled together in the middle of the
sky and begun to fall on the earth?
18. This (Mass of Refulgence) dazzles and so diminishes the
power of the eyes every moment by means of its lustre. All the
other elements have been made to appear as though they are not
different from itself. This Refulgence has been going on in-
•
creasing.
19. Although this is dazzlingly brilliant, it does not scorch.
Unlike the fire, it does not burn the living beings nearby.
20. By the transmission of the splendour of this Mass not
only the universe but my body also has attained a red colour.
How wonderful I
21. From whom has this come out? What is its root? What
is its place of origin? What is its base? By which power does it
shine?
22. What is its extent all round, sideways, above and below?
How far has it gone down deep into the nether worlds?
23. The mind is constantly eager to know all this. It appears
to fly up in the sky and penetrate deep into the nether worlds.'
24. Thinking thus with great keenness on account of the sight
of the Column of Fire, both of them, Vi~i;tu and Brahma, became
eager and anxious.

I.iii(U). 10.2S-I.iii(U).11.4 133
2S. With great pride Govinda looked at Brahma with smile

spreading over his lotus•like face and spoke:
Vi1t1u said:
26. 0 Brahma, we both desire (to prove our) superiority
over each other. As a matter offact, this has come into existence
like a test (of our superiority).
27. Certainly it is not possible for either of us to know
(both) the beginning and the end of this Mass of Splendour of
incompr-ehensible nature.
28. If either of us finds out the root or the top of this Self•
born Splendour, he is the superior of us. He is the Lord of the
worlds too.
Nandikesvara said:
29. Thus both of them resolved in their minds to find out
the root and the top of that exceedingly great Mass of Splendour.
They rivalled with each other in their attempt for the same.
CHAPTER ELEVEN
Vi$~u's Exploration of the Lower Part of the Linga

1. Thereupon, Brahma assumed the form of a swan capable
of crossing the path of (i.e. flying high up in) the sky. •'I shall see
his top", said he and made attempts for the same.
2. Vi~u of strong physical body assumed the form of a boar
having the capacity to penetrate through the earth as easily as
though he was at a play.
3. He was eager to return after finding out its root. His hair
upon the body was erect as though it were artificial(?). With his
curved teeth he broke through the earth.
4. Keeping his face downward that great boar began tearing
off the ground by means of his snout. Thereby he appeared as
though he was bowing down to the Column of Splendour.

134 SkandaPur~
5. He was extremely enthusiastic; he filled the whole of
Pata.ta with his grunting sound (hitting the ground) with his
hard chest p1ayfu11y. Thus he began to enter Pata.la.
6. Wherever he entered, the disguised boar (i.e. Vi$i:tU who
had assumed the form of a boar) saw the very same Column of
Fire standing in the same manner (as before).
, 7. From the hole in the ground that was torn up some ser-
pents such as Se$a etc. were seen (coming out) like the shoots of
that Fiery Column.
8. The primordial Tortoise that was stationed as the bul-
bous root of the Golden Mountain as well as its support was
seen by Acyuta.
9. Nearby, at the ankle of the earth, the Elephants of the
Quarters were seen stationed as bearing the burden. On account
of their rut they were moving slowly yet gracefully.
10. By the enemy of Madhu (i.e. Vi$J;tU) that frog also was
seen- the frog on whose back the entire sphere of the earth was
established.
11. Adhok$aja (i.e, Vi$JJ.U) saw that supporting Sakti also,
by whose blessing Se$a, Kurma ('Tortoise') and others are cap-
able of bearing the burden.
12-13. The Lotus-eyed Lord (i.e. Vi$1;tU} saw all the seven
Pata.fas, viz. Atala, Vita1a, Sutala, Nitala, Talatala, Patala, and
Mahatala in due order. With great wonder he saw all the resi-
dents of that place with diverse shapes and sizes.
14. He went beyond the city of the son of Virocana (i.e. Bali)
named Bhogavati. He went Jeeper into the other abodes of the
Daityas deeper down in caves.
15. 'Oh I It is seen. Oh! It is seen.' So thought Madhava in
his mind regarding the root. Like a person of immature mind
he continued the search with his curiosity increasing (at every
step).
16. The boar penetrated far beneath the ocean, but the
Column of Refulgence was seen just as before unaffected and un-
altered.
J7. Only the earth was rent and split; the ocean was shaken
and stirred; but the root was not seen hy Vis,;iu in the form of a
boar.
18. After having wandered thus with extremely agitated

I.iii{U).11.19-28 135
mind (for thousands of years) Vi~J).U who had playfully assumed

the form of a boar did not succeed in seeing its root.
19. With his hoofs bent and broken, with his curved teeth
pounded and crushed, with his body injured and shattered and
with his snout impaired and fractured, that boar underwent a
great deal of strain.
20. With fatigue J1e began to gasp for breath. His original
pride that had been unrestrained finished instantaneously along
with his desire to search for the root of the Column of Refulgence.
2 J. Though his vow had not been fulfilled, he was eager to
return. But the Lotus-eyed Lord was not able to take even a
single step.
22. Due to fatigue his eyes became blind. He was caught in
the middle of Patala. But that Refulgence itself showed him the
path.
23. With great difficulty he came out of the boundless ocean.
But the boar in disguise (i.e. Vi~i:iu) became drowned in the ocean
of profuse sweat.
24. The continuous lustre of the Fiery Column dragged him
up as if by means of a rope. Janardana returned with great diffi-
culty to the immobile forest.
25. •Since the root of this Storehouse of Splendour has not
been seen by me, the top region also could not at all Juve been
seen by the Creator (i.e. Brahma).
26. I shall turn back and go to that place where previously
this Mass of Splendour first manifested itself. I shall then seek
refuge in Siva. ·
27. Indeed, he alone is far superior to all. Since that Lord
had been forgotten by me with my eyes blinded with delusion,
such a great calmity as this has taken place with evil conse-
quences.'
28. Deciding thus, the Lotus-eyed Lord got rid of his arro-
gance and returned to that place where that Column having
excessive refulgence manifested itself.

J36 Skanda PuralJ(J
CHAPTER TWELVE
Brahma's Exploration of the Top of the

Column of Splendour
Nandikelvara said:
1. Then proceeding along the Column of Fire, Brahma ftew
up speedily in the sky that has no support.
2. As he flew up rapidly the excess (of clouds) hit by the
fluttering wings became scattered as though dispelled by winds.
3. Flying rapidly to a great height, he could not be seen
clearly by the eyes. Only a very (vertical) long line was seen in
the sky.
4. The Mayamarala (i.e. Brahma who by his Miya assumed
the form of a swan) near the Column of Refulgence appeared
like the moon going along and near the evening clouds.
5. At the outset he went beyond the path of the birds, then
beyond the path of the clouds, thereafter the path of the aerial
chariots, and then the orbit of the stars.
6. This bird in disguise (i.e. Brahma) rapidly crossed all
those lofty abodes of the luminaries going upwards.
7. The speed of wind and mind of very subtle nature, shape
and siz.e was kept down (i.e. surpassed) by that swan while going.
8. The higher up he flew with the weary wings, the higher
and higher appeared the Column of Refulgence.
9. After going beyond the seven pathways of the seven
categories of winds he was dismayed much as he saw the Column
burning and breaking through the semispheroidal top of the Cos-
mic Egg (and still higher up).
I0-14a. He thought thus: •How will it be possible for me to
stand in front of Hari who might have seen the root? (Proud of
his success) Sauri (i.e. Vi~Q.u) will not cease to keep his head
turned away (from me) in a crooked manner.
Of what avail are my vital airs, though they be of long dura-
tion, since I have not fulfilled my vow? What shall be the proper
thing to do now? What should be done? What help is there? I
wish to deceive ViiQ.U. Who will help me? I am not at all capable
of defeating my opponent through a straightforward course. One
who cannot use a straightforward means should fraudulently sur-

I.iii(U).12.14b-27 137
pass the opponent. Indeed honour is an asset unto great men.' So

thought Brahma and became agitated in his mind. At that time
something bright and pure was seen in the sky not very far away.
14b-17. Brahma began to doubt like this: 'Is this the outline
of the moon? But how can it come here? Or is it a lotus stalk?
That is in the river. How can it be in the sky?' While he was
doubting thus, it came very near. It was recognized as a Ketaki
leaf (Pandamus odoratissimus) by the Lotus-born Lord. Though
it was an old one it had much fragrance because of its inherent
power. Brahma caught hold of that Ketaki bunch. The moment
it was caught it became alive and conscious. It spoke.
Ketaka said:
18. Oh, why do you catch hold of me? Leave me off. I am
inclined to take rest after having flown through the sky a hundred
thousand years.
Nandfsa said:
19. On seeing his fatigue increasing in that manner, Brahma
became grieved. The Lotus-born 1..ord thought with a disappoin-
ted mind.
20-21. Since his vow had remaintd unfulfilled, he even
stooped to despicable means :-.Where is this Mass of Refulgence
that has filled up the entire space in between heaven and
earth? Where am I whose manliness has been finished (i.e. humi-
liated) in the course of this test? My wings seem to be breaking.
The eyes have become blinded. All the limbs appear to be crumb-
ling down. I seem to fall down headlong.
22. Of what use is much talk on other topics? My vital
breath appears(as if) coming out along withthewindexhaled now.
23. Let this knot of excessive pride snap and be dispelled
from my mind. Let that unhealthy rivalry with Vi~l)U be termi-
nated quickly.
24-27. This Fiery Column it as lofty as it was ever before.
In girth it is far more than the intervening space between
heaven and earth. Neither Naraya1,1a nor I can be the cause
thereof. The possibility of the other Suras--the chief of whom is
Mahendra-being so is still remote. I have no strength to fty up
beyond this place. so I return.' .

138 Skanda Pura,:,a
So decided Brahma within his mind. With some surprise he

asked (the Ketaka Leaf): "Who are you? Whence are you com-
ing?" That Ketaki Leaf replied to Brahma:
28. "I have (all along) been a bunch of Ketaki leaves. At the
bidding of Siva I remained on the head of Saritbhu of the form
of the Column of Refulgence. I am sentient and conscious.
29-30. I have come down from there with a desire to stay in
the terrestrial world."
On hearing these words of the Ketaka Bunch, the Lotus-born
Lord got some relief. He asked it (i.e. Ketaka Bunch): "You do
tell me how far is the top of the Column of Refulgence from
here."
CHAPTER THIRTEEN .
Brahma Requests the Ketaka Bunch to Perjure

1-4. The Ketaka Bunch laughed and spoke to him again:
The Ketaki said:
0 foolish one, you don't know anything? Who are you?
Whence have you (come)? Who is competent to know the dimen-
sions and magnitude of that (Lord) round whom crores of Cos-
mic Eggs like this one, have been attached? Since I first began to
fall off ten thousand sets of four Yugas have elapsed. Even now
the middle of that (Column of Refulgence), i.e. the earth has not
been reached.
As the Bunch of Ketaka spoke these words, the Lotus-born
Lord bowed down to it. Giving up all his pride he spoke with
palms joined in reverence:
Brahmil said:
S-6. 0 noble-souled Ketaka Bunch, it is true that I have
been a stupid fellow. I, Brahma, had a great rivalry with Vi$t;1U.
The greatness of Siva had been forgotten by both of us. Merely

I.iii(U).13.7-20 139
because of (our ability of creation and protection of the universe)

both of us were puffed up with excessive pride.
7. Even now I am not free from the rivalry with the Garu~a-
emblemed One. But let this shameful talk be left aside.
8-12. Friendship is said to be Siiptapadlna (•formed when
two people have walked together seven steps or talked together
seven words'). So you do give up unworthy thought. It behoves
you todo me a favour. Both Vi$J)U and I had been blind due to
delusion. On seeing the Column of Refulgence, we wanted to
dispel the notion of our equality (and decide as to who is supe-
rior). So we assumed the forms of a boar and a swan. He was
desirous of finding out the root? I do not know as to what stage
he has reached. But this is the plight of mine who am desirous of
seeing the top (of this Column of Fire). A thousand years have
passed since I first began to fly. I have become so utterly exhaus-
ted that I find as though I am parting with my life-breath. Fortu-
nately, I have got you as the support of those who become frus-
trated.
13. Hence grant this request of mine who am your friend. I
am your friend and companion because of mutual conversation.
I am your slave because of your association with me.
14. I have folded my palms in reverence (to you). This
request (of mine) should therefore be carried out by you. If he
(i.e. Vi$J)U) sees (i.e. happens to see) the root (of the Column of
Fire), I am defeated by him.
1S. Or if he does not see, it comes to this that I am equal to
him. Both these (alternatives), 0 friend, cause great shame to
me.
16-20. The avoidance of this situation (that would arise) is
to be managed by you alone. For the sake of a friend utter a
befitting lie; speak a word in front of the Discus-bearing Lord
''This Brahma in the form of a swan has been to the highest
point (of the Lord) in the form of the Column of Refulgence. I
bear witness unto the same. This Pitamaha (i.e. Brahma) ha.'i
been greatly honoured by that Moon-crested Lord who has
assumed the form of a Column of Refulgence, as though he was
his father. Hence, 0 Vi~~u. he alone is superior to you." Let
this great help be rendered to m: by you by kindly stating this.

140 Skanda Purlil)a
Nandike§vara said:
21. Thus the Ketaki Bunch was repeatedly entreated by
Brahma. Being overwhelmed with kindness (to Brahma), he told
every word of what Brahma had requested to Vi~ou who was
near the Column of Refulgence.
CHAPTER FOURTEEN
Manifestation ofSankara
NandlkeJvara said:
1. Endowed with common sense and discrimination, he (i.e.
Vi~Qu) looked at Brahma smiling twice over and came to the
conclusion that the top (of the Column of Fire) had not been
seen by him.
2. He thought: 'That Lord of Devas alone is competent to
bless me, the immature, innocent one and to break the pride of
this Brahma. He is the protector and Lord of all living beings.
3. Due to my inability to see the root of the Column of
Refulgence, I think, my pride and arrogance has disappeared and
devotion to the Three-eyed Lord has been generated.
4. Since I am rid of haughtiness, that Mahesvara is being
eulogized now, that Lord from whose right and left limbs we
were born.
5. The pride of Brahma has not been eradicated till now.
Therefore, he has got a false witness. Thus Brahma desires to
deceive me.
6. Therefore, now that Sankara alone should be sought as a
refuge by me, because he is competent to dispel all miseries.
7. Except him (i.e. Sankara) who else can be the protector
of one who has perpetrated an offence, is ungrateful and mali-
cious towards the elders? I shall eulogize (that) Sankara.'
Vi~prayed:
8. Be victorious, 0 Lord, with the forms of Prthvl (i.e. ele-

I.iii(U).14.9-18 141
ment earth) and Apab (i.e. water). Victory to you, 0 Lord, in the
form of Prabhakara (i.e. the Sun). Be victorious, 0 Lord, in the
form of Amrtakara (i.e. the Moon).
9. Be victorious, 0 Lord, in the form of Vaisvanara (i.e. the
fire). Be victorious, 0 Lord, in the form of the bearer of srnell (i.e.
the wind). Be victorious, 0 Lord, in the form of Hotr (i.e. the
priest who performs sacrifice); be -octorious, OL0rd, in the form
ofEther.1
10. Protect me, 0 Lord, who are beyond the three Gm.ias;
save me, 0 Lord, with the body of Kala (i.e. Time or Death).
Save me, 0 Lord, with inexhaustible prosperity; save me, 0
merciful one.
l I. You are the creator of all the worlds, the protector of
all embodied beings. Excepting you who else is the annihilator of
all living beings?
12. You are the minutest of all minute things. You are the
greatest of all great ones.2 You alone occupy this universe both
internally and externally (i.e. are both in1manent and transcen-
dent to the world).
13. The Nigamas are your breaths. The universe is the magni-
ficence of your craftsmanship. You belong to your own self and
knowledge is your Atman, 0 Lord.
14. The immortal ones, Danavas, Daityas, Siddhas, Vidya-
dharas, human beings, living beings, birds, mountains and Sikhins
(i.e. peacocks etc.)-all these are you alone.
15. You are the heaven; you are salvation; you are Omkiira;
you are Adhvara ('sacrifice'). You are the Yoga-practice. You are
the supreme consciousness, 0 Isvara. What is it that you are not?
16. You are the beginning, the middle, and the end of all
mobile and immobile beings. Assuming the form of Kala, you
measure the entire universe.
17. The one greater than the greatest, the chastiser, the Lord,
blesses all. How shall this Siva, Dhiirjati, be directly visible to
me?
J8. It is by seeing him and seeking refuge in him that one
1. VV 8-9 describe the eight forms (•a,ia-mnrtis') of Si·,a.

2. Cf. Katha Up. 1.2.20.

142 Skanda Purt11J(I
attains salvation. Or I shall eulogi1,e that Refulgence that has

occurred here in accordance with my intellect.
19. On hearing it the Lord with ears all round shall become
kind.
After deciding thus Lord Vi~I)u began to eulogize.

20. Vi~i;i.u bowed down to that Column of Refulgence as
Paramesvara, considering him as the Lord of the universe, the
Lord devoid of beginning, middle and end, though he was forcibly
prevented by Viriiica (i.e. Brahma) smilingly.
Sri Vi11;1u said:

21. Be victorious, 0 Lord Mahadeva, 0 bull-emblemed
Vamadeva, 0 destroyer of god of Death, 0 destroyer of the sacri.
fice, 0 blue-throated one, 0 Lord with the moon as the crest.
22. Be victorious, 0 Sarilbhu, 0 Siva, 0 Isana, 0 Sarva, O
three-eyed one, 0 Dhiirjap, 0 enemy of god of Love, 0 enemy of
the (three) Puras, 0 Stha1,1u, 0 Bhava, 0 Mahesvara.
23. Be victorious, 0 Isa, 0 Khai;u;iaparasu, 0 trident-bear-
ing one, 0 Pasupati, 0 Hara, 0 omniscient one, 0 Bharga, 0
Bhiitesa, O skull-bearing one, 0 Nilalohita.
24. Be victorious, 0 Rudra, 0 Piniika-bearing one, 0 Lord
of Pramathas, O holder of Ganga, 0 Vyomakesa, O Girisa, 0
Paramesvara.
25. Be victorious, 0 Bhima, 0 hunter of deer, 0 Lord wear-
ing hides, 0 storehouse of mercy, 0 Lord having fire as semen
virile, one who dwells on K.aiJasa perpetually.
26. It is at your behest that the Wind blows, the Serpent (i.e.
Se~) bears the burden of the earth; the Sun and the Moon shine
and the Cosmic Egg floats in the ocean.
27. All the luminaries move about in the sky. 0 Lord, every•
thing happens at your bidding. Brahma and I are competent to
create and sustain the universe.
28-31. After creating (everything) you contribute to its
nourishment; the earth gives birth to the plants; the oceans do
not overflow the boundary. All these are (instances of) your
greatness.
Great Siddhis such as minuteness etc. are the greatness (in

I.iii(U).14.32-1.iii(U). l 5.8 143
you), not common to others. How can I neglect you who are
eulogized by the Immortal Ones and others?
When we are devoid of worries, we forget you and remember
you during difficulties. You entertain no anger towards the
devotees. You are always gracious unto them.
When you cover up the desire to grant devotion, men are
deluded and suffer bondage. When you grant them devotion, they
have enlightenment and get salvation. ·
32. On being eulogized like this by the Discus-bearing 1..ord

with palms joined in reverence, the Lord of Pasus (i.e. individual
souls), the storehouse of mercy appeared, though the Lotus-born
One was deriding as he was haughty.
CHAPTER FIFTEEN
Brahma Prepares to Eulogize Siva
Nandikesvara said:
1-6a. Bursting asunder the Column of Refulgence, the Lord
manifested himself and was seen by both of them. He resembled
the moon that breaks through the evening cloud and appears (in
the sky). He was seated on a lordly bull white like the peak of
Kailasa. He had matted hair on his head with the (digit of the)
rising moon as the crest. He wore a garland of skulls of demons
and (also) of ilragvadha (Cassia Fistula). He had five faces all
having serpents as ear-rings, eyes shining on the broad fore-
heads and throats having the stain of poison. All the faces were
bright. He held in his hands a trident, a skull, a £!amaru (drum),
a deer, an axe, a bow, pure K.hatyanga (i.e. skull-topped club), a
sword and a serpent. Ash was sprinkJed all over his body. The
elephant-hide served as the upper garment for him. He was
adorned with all ornaments. He was eulogized by all the Devas.
He wore a tiger's skin as his cloth. He was seen by them thus.
6b-8. On seeing that form of Bliss the Lotus-eyed Lord

144 Skanda Pura(f(I
danced. Unable to understand anything, the Lotus-born Lord
became confounded.
With his eyes indicating pleasure Mahesvara congratulated
Vi~J).u and with an angry sound of Hu,,, he lifted up the Four-
faced Lord.
9. He said thus: "On account of pride due to your autho-
rity both of you had become vain and puffed up. You need not
feel ashamed at this. This is the usual way of persons in authority.
10. After observing (c1itically) my greatness Hari became
enlightened but not so in the case of this Lotus-born One who is
of deceitful mind and is vicious.
11. When I was laughed at for having five faces, he was
chastised. Then he indulged in sexual dalliance with his own
daughter and he was punished by me.
12. How can this third offence be endured? Therefore, let
there not be any installation of Brahma anywhere. 1
13. This Ketaka Bunch gave false evidence. Never again
hereafter shall it be placed on my head. " 2
14. After cursing those two Girisa spoke affectionately to
Vi~i,.u:
Srr Maheivara said:

15-16. 0 dear one, do not be afraid. I am pleased with you
who are endowed with devotion. Indeed you are born of my per-
son. You are particularly Siittvika. As before you are the fore-
most among the devotees of Mahesvara all over the world. Hence-
forth you will never be deficient in devotion to me. Devotion that
increases every moment is conducive to salvation.
17. When the Three-eyed Lord granted his blessings to Hari

who was devoid of pride and equipped with devotion, Brahma be-
came frightened. After making due obeisance and bowing down
he began to eulogize.
1. The legend explains why Brahma-worship is not popular. But the

curse is not so much effective, as we do find temples of Brahma not only at
Pufkara (Rajasthan) but in South India also.
2. This part of the legend explains why Ketaki is not used in the worship
of Siva.

I.iii(U).16. 1-8 14S
CHAPTER SIXTEEN
Description of the Temple of A.ruJacala

by Brahma and Vi~1,11,1
Brahma said:
I. 0 Lord of Devas, by whom can your glory and super-
natural power be comprehended without your blessing which is
easily accessible only through good fortune?
2. Words have no makers. Your supreme glory is faultless.
It is not possible to eulogize you. T.hey salute (you only) from a
distance.
3. Who is Vi~t;i.u? Who am I? Who are these Guardians of
the Quarters beginning with lndra? You alone, 0 Lord, are the
cause of creation and preservation of the universe.
4. 0 Lord of Parvati, you are Pati (i.e. overlord). All of us
are Pa§us (i.e. animals, individual souls). You alone are compe-
tent to bind us with PliJa ('noose') or to liberate us (from Sam-
sara).
5. You are of the nature of the twenty-six principles.1 You
pervade all. 0 Isvara, who is intelligent enough to ascertain your
real nature?
6. 0 Lord, you are indeed a Kirata ('Hunter'). With the
help of the A.gamas as hounds, you indulge in the pastime of
hunting in order to kill the wild animals, viz. the $advarga ('the
six bad qualities', e.g. anger, lust etc.).
7. 0 Lord, formerly in the course of the sacrificial rite of
Dak~ Virabhafl'8 reprimanded and punished us in different
ways at your bidding.
8. 0 Lord, you assumed the form of Kalogni ('destructive
fire at the end of the world') to burn down the entire Cosmic
Egg. I have nourished and nurtured the god of Love and my
intellect generally feels ashamed of it.
1. The 26 principles (Tatt,as) are as follows: 1-S elements, 6-10

objects of senses; 11-15 ears, skin, eyes, tongue and nose; 16 mind; 17
soul; 18 Purup; 19 Prakrti; 20 Mahat; 21 Eao (Ahamltlta); 22 Mouth,
23 Hand; 24-2S Qrpns of discharging urine and faecea; 26 Jr,a (lndivl•
dual Soal}-Tr.

146 SlumdaPu,,lfa
9. Jalandhara1 who was guilty of an offence, was pierced and

tom asunder by you by means of your trident. Antaka (i.e. god
of Death) and Andhaka, a Daitya, were also (similarly punish•
ed). Who can be an opponent unto you?
10. If you had not retained the Kilakiita poison in your
throat, how could we have sustained our lives?
I 1. Formerly, in the Devadiiru ('Himalayan Cedar') forest,
you assumed the guise of a knave. You stirred up and excited
the sages exclusively devoted to the path of Karman and later
blessed them on account of your kindness. 9
12. If you had not attacked and kicked with your foot the
exceedingly terrible evil spirit of Apasmrti ('Oblivion'), this entiro
universe would have been overwhelmed by it and would have
been plunged in darkness.
13. If you had not revealed your half-woman-half-man
form, how could I have proceeded with the activity of creation of
the universe consisting of mobile and immobile beings?
14. With great wrath, 0 Sarilbhu, the arm of the conqueror
of Jambha (i.e. Indra) was kept stunned and paralysed by you.
For long it remained rigid like the column of your victory!
15. After filling the sku11 of the mendicant with his own
blood and lifting him up with a spear Hari swooned. Remember
this.
16. If out of sympathy you had not instructed and trained
him in wielding all the weapons and missiles, how could the son
of Jamadagni (i.e. Parasurama) have taken revenge, though he
was exceedingly furious?
17. If you had not killed Nrhari (Man-lion) by assuming the
form ofa Sarabha (i.e. a fabulous eight-footed animal) alone, he
would have destroyed the universe like Hi~yakasipu.3
1. Jalandhara-A mighty Asura king who kept Visou captive but Siva
killed Jalandhara aod released Vi,ou.
2. Siva demonstrated the hi,tlest atap of a PUupata Yoaf by unpopu•
lariaiaa himself in Dlnlka-Van•. De (P, 53) identifies it with Aundh.
a. Brahma,.purtoa (149-50) supports this end of Nrsirbba but Vaitoava
PurAoa• lib VJ.ou, Bhipvata are silent about such ad of this Vlnu•
incamation.

l.iii(U).16.18-27 147
18. In the ocean at the end of the Kalpa you were the boat-
man who dragged Harl in the forms of Fish, Tortoise, Boar and
Man-lion after binding him with the king of serpents for cords.
19. When (the heap of) a thousand lotuses was short by one,
the enemy of -the Daityas (i.e. Vi~ou) concluded (your) worship
with one of his eyes (as the wanting one-thousandth lotus). O
Trident-bearing Lord, you gave him the discus Sudarsana and
satisfied him.
Nandikesvara said:
20. On account of his eulogy and the prayer of Vi~,;tu, Dhur-
jap became pleased and permitted him to resume (his) creative
• •
actiVJty.
21. He ordained the worship (of Brahma) by Brahma,;tas in
the sacrificial assemblies. With great affection, the Moon-crested
Lord spoke to both of them:
Srt Siva said:

22. My dear ones, do not be haughty hereafter due to igno-
rance. Remember me, your sire. Be watchful in the activities of
creation and protection.
23. Since I have blessed you both in this place, let this holy
spot be competent to give liberation to men.
24. In regard to the men staying at this holy spot to the ex-
tent of three Yojanas (i.e. 36 kms.), at my bidding, ·let them have
Sayujya forin of liberation even without the requisite initiation.
2S. Or, may all the embodied souls, mobile and immobile
beings here,have the spontaneous knowl~ leading to salvation.
26. Let men have salvation by means of the vision (of this
place) from afar or by means of recollection (as) the perfect
knowledge enshrined in the Vedinta cannot be achieved without
Jreat eft'ort.
27. Let this perpetual and immobile Fiery Form of mine,
famous as Arw;ladri, be present here forever.1
1. T h e ~ ctaims, An101r.ala is not only the place of the Column

of R.cfulpoce but of Siva's transformation into a bill.

148 Skanda Puril(III
28. Even at the close of the Yugas the great oceans shall not
submerge it, the winds shall not shake it and the fires shall not
bum it.
29. This Linga is of the nature of refulgence. Let it not be
merged with the luminaries. In the course of their transit inward
and outward, let the heavenly bodies move round it.
30. Should I wish to bless any creature, let it be born here.
At the time of death let it be competent to attain liberation
without the words (i.e. teachings) of the Upani~ds.
31. Let this holy place be the bestower of salvation on men
of evil, sinful souls, through obeisance, if they are far off, and
through circumambulation, if they are nearby.
32. The abodes of noble-souled men shall invariably be here.
Hence you shall never leave off this holy spot and go.
33. Shall there be salvation by staying anywhere else after
disregarding Soi;tacala? Hence, 0 Brahma, 0 Hari, both of you
reside here permanently.
Nandikeivara said:
34. After bowing down to the enemy of the god of Love
who said thus, Brahma and Vi~Q.u intimated to him (as follows)
with all their haughtiness receding to the background:
Vidhi and Madhava (Brahma and Vil(IU) said:

35. If it has to be so, 0 support of the universe, let this
mountain remain as the support of this universe. But this brilli-
ance is unbearable.
36. Hence it is better, 0 Rudra, that its refulgence be like
that of an ordinary mountain.1 Let it stand with indivisible (i.e.
perfcct) greatness. Let it be the great mine of salvation.
37. It discloses its own inherent brilliance and refulgence
for the sake of the prosperity of this universe once every year in
the month of Kirttika at the close of the day of the constellation
Krttika (i.e. on the full-moon night).
38. Although, at your bidding, 0 Lord, the Sooadri is the
1. In public memory some wlani~ eruption of the moUDtain in days

gone by baa transformed itselfin this leaond-

Liii(U).16.39-49 149
bestower of happiness on men, it cannot be worshipped by any

devotee on account of its huge size.
39. Hence, beginning from today at our request our Lord
should be present in the form of a Linga on the ground over the
tableland of this (mountain).
40. We too shall worship that Lord of AruJJ,agiri by means
of ablutions, application of unguents and other forrns of service
in accordance with the injunctions.
41. Here there are (the following trees): Kesaras (Rottleria
tinctoria), Cutas (Mango trees), Nagas (Mesua Rox burghii),
Punndgas (Mallotus philippinensis), Aragvadhas (Cassia Fistula),
Kurabakas (a kind of Barleria), Maluras (Feronia Elephantum)
and Pa/alas (Trumpet flowers).
42. 0 Lord of Devas, you must be present here itself, 0
storehouse of mercy, since by worshipping you we shall attain
further firmness in our devotion to you.
43-44. Otherwise our minds cannot be pure even when your
Lordship are pleased thus. There is a sufficiently lofty place on
the east of So1,1adri. It shall be conducive to the cessation of the
primordial A.vidyi1 perpetually. That alone will be a delightful
befitting abode of the Lord.
45-46. The Vedas with their ancillary subjects, Dharma-
Sastras, Pu.raoas, Sivagamas-all these were composed by you
and promulgated to us by you, 0 Bhava. For the sake of the wel-
fare of the devotees, for the sake of their liberation the twenty-
eight Agamas designated as Saivas have been narrated by you
alone in the form of preceptor.
47. Among them which procedure shall we follow in wor-
shipping you, so that, 0 Sankara, we shall never suffer from the
agony and distress bom of ignorance.
NandikeJvara said:
48. The Lord of the daughter of the Mountain, the embodi-
ment of kindness, then said thus to Brahma and Vi~,;iu who
resorted to his lotus-like feet:
Sri Mahadeva said:
49. 0 gentle ones, what is proper has been spoken (i.e. asked
by you). It has been desired by me (to say) also. You two deserve
to worship me by the method described in the Kamika (,lgama).

150 SkandaPurll)a
50. I think, due to delusion the Aaivasamhita baa been for-
gotten by both of you. Now let it shine once again in your hearta
by my favour.
Nandtsa said:
51. After saying thus to Vi~1.1u and Brahma Giri§a vanished.
Then there appeared a certain auspicious Linga there.
52. On seeing it Mukunda and the Lotus-seated Lord (i.e.
Brahma) experienced a great surprise. Bowing down repeatedly
with great pleasure, they worshipped and eulogized it for a long
time.
53. They caused a temple of the Lord of $00.agiri to be built
by Vi§vakarmi and a multitude (of other craftsmen). It was a
wonderful temple with a variety of ornamental architecture.
54. For the sake of the ablution of the Lord they caused a
sacred lake to be dug there. It was fresh and full of (the water of)
all the (other) nrtnas.
55. Nearby they built a city named Arur;i.a for the sake of
spiritual achievement. On getting this Dhiirjap does not yearn
even for Kailisa.
56. In that city Brahminical sages, Devas, Gandharvas and
celestial damsels, Siddhas, Vidyadharas and Yak$as became
• •
at1zens.
57-59. The nrthas and the rivers beginning with Gangl
assumed forms of wells. The heavenly parks beginning with Nan-
dana assumed forms of kitchen gardens. Goloka assumed forms
of cowpens; Agamas, that of the Nigamas; the mountains
assumed forms of ornamental gateways of the temples; and
Smrtis, forms of codes of conducts. BhOtas, Pretas, Pi§acas,
Vetilas, KatapQtaoas etc. assumed human bodies and became
laymen in that city.
60-63a. Even Lord Dhflrjaµ eager to Jive there assumed
the form of a Siddhayogin wearing only a loin cloth and a topless
piece of stick. He is not recognised by anyone but he shines every-
where. ViJJ,\U and Brahma wore matted hair and applied sacred
uh over their bodies. With perfect control over their sense-organs,
they worshipped the Lord o f ~ for a Iona time. They them-
aclvcs became preceptol'lt and porformed the rites of initiation

I.ili(U).16.63b I.iii(U).17.3 151
etc. to the people there belongiq to all the castes in accor-
dance with their merits.
63b-67a. Conversant with the esoteric doctrines of all the
Agamas, they duly performed all the rites. They took away tho
remnants of the previous day's worship. They took their bath in
the morning, fetched flowers, leaves, fruits etc. and garrulously
repeated the Mantra of Arw;aanitha that had been secretly heard
from himself and that is superior to all other Mantras. They re-
peated the Mantra always. They worshipped ~iva by offering in-
cense, lights, foods, songs, instrumental music, dances, circum-
ambulations, obeisances, showing mystic gestures of very fresh
varieties, seats etc. in accordance with the injunctions. They ob-
served the five Brahmans (i.e. religious austerities of celibacy
etc.) and the $ajangas (that of study, teaching etc.).
67b-69. Thus Brahma and Vi,o.u propitiated AruQa-Sankara
for sixteen thousand years and attained Sivajiiana.
This is the secret that has been heard by me directly from my
father Silada formerly. The same thing has been recounted to
you. What else do you wish to hear?
CHAPTER SEVENTEEN
The Sports ofSiva and Parvatt
Suta said:
1-2. On hearing his words, Marka,;,.4eya spoke:
Miirka,weya said:
0 holy Lord, what should be heard has been directly heard
from you. Still I am overwhelmed with curiosity. So also are these
sages. Let it be narrated how Gauri, the great Goddess, performed
a penance here.
Nandikelvara said:
3. I shall recount that also in the manner as it has been
understood by me. Listen with attention, 0 Mirka,;,.4eya of great
intellect.

152 SktJN;/a Purlc,a
4. I hope you know that formerly ~va married Sati, the
Presiding Deity of chaste women, who was the daughter of Dakf&.
5. (You know) how she ~cam~ furious with Dak~a, the
Prajipati who was malicious towards her husband, and how she
cast off her body by means of Yogic power.
6. It is also known to you what had been done then by Vira-
bhadra obediently carrying out the behests of ~iva, viz. the
enormous destruction of the sacrifice or Oak~.
7. You have heard about the cutting of the head (i.e. decapi-
tation) of Dak~ by the 08J)as as well as the punishment meted
out to the Devas, the chiefs of whom are Brahma, Vi~QU and
lndra.
8. (You have learnt about) the knocking-off of the teeth of
Ravi (the Sun-god), the chopping-off of the hand of the Fire-god
and the discomfiture of the celestial women Aditi and others.
9. That Goddess took birth again in the abode of Himavan
by the name Umi and another one, Parvati, also.
10. In the forest of Sthi,Qu she was devoted to his service
secretly. The Lord was disinclined to her. Hence he burned down
Kama by means of KaJavahni (i.e. fire of world-destruction).
11. Gauri who stayed on the peak performed austerities.
Thereby she pleased that Lord who had subdued all his sense-
organs and gone away to an unknown place along with his GaQ&s
(attendants).
12. The Lord married her. In a secluded spot he delighted
that graceful lady saying "Rejoice". He pleased her with various
stories, incidents (i.e. acts) and love-sports.
13. On being requested by Rati who was distressed on being
widowed, the daughter of the Mountain, who was performing
penance on KamapitJta, rekindled (i.e. re-suscitated) Kama once
again.
14. Again she was brought home by her mother Mena and
her father Himalaya. She sported for a long time with her
husband.
15. At that time (two demons) named Sumbha and Nisum-
bha obtained from Brahma the boon that their death should
never be at the hands of a male among Devas, Danavas and
human beings.
16. On hearing about this Devas became frishtened. The

1.iii(U).17.17-26 153
Lord was secretly requested by the Discus-bearing 'Lord and
others:
17-18. "0 gentle Sir, do not be afraid. When (opportune)
time comes, it shall be so manoeuvred that such Dinavas would
be slain." He (thus) granted freedom from fear to Vi~JJ.U and
others. .;
The slayer of Andhaka then bade farewell to them. Then
he went to the inner apartment and sported with the Goddess as
before.
19. Once out of love, but pricking her weak points, Parvati
was (jocularly) criticised as being black. In order to please him
Kalika immediately cast off her skin.
20. Where the great Goddess willingly cast off her skin, there
came up an excellent holy place named Mahikasiprapita (Maha-
kaliprapata).
21. The black (Ka/r) skin came to be known as Kau,iki.
Kali stayed on the Vindhya mountain performing penance. She
killed both the Asuras who were lustful to her.
22. The Goddess performed penance on that charming peak
Gaurisikhara. Attaining the state of Gauri ('White complexion-
ed') she made her husband delighted.
23. Conceiving duly,1 Parvati gave birth to the elephant-
faced Heramba and the six-faced Senani (i.e. Subrahmai,ya or
Skanda).
24. Those who are conversant with the Agamu say that
those two are Vi~u and Brahma who were born of the womb of
the Goddess in order to purify themselves of the previous offence.
25. To the parents who were looking at the growing boys
and who were immersed in the ocean of delight1 the knot of love
became firmer.
26. The couple played and sported in diverse ways sometimes
by playing on the lute, on some occasions by painting and draw-
ing pictures. Siva and Siva sometimes sported about by adorning
each other.
I. Strictly speakins Plrvati did not oonceive Skanda. PurA.Qas give
different versions of Heramba's birth. When he is called the son of Siva and
Parvati, he is said not to have been bom of Parvati (Brahma-'f'alwtrta and
LP as quoted in Chitrav's Pracllra Carltra Kolo p. 303).
2. Yor"1/,dl,au fs probably a mlapriot for luzr~ •ocean of delight'.

154 Skandahrll(ta
27. Sometimes they talked about topics of learning and tho

Agamas. On other occasions they sported about with wonderful
objects. On some occasions they discussed the incidents and
events ofthe worlds. Thus the couple diverted themselves.
28. Gathering of ff.owers, aquatic sports and playing on the
swing were the means of diversion for the pair in the height of
their passionate attachment to each other.
29. Sometimes they were welcon1ed and honoured by Main-
Aka and on other occasions by Mena. The pair (i.e. Siva and
Plrvati) were duly received and honoured by Himavan and ade-
quately provided with amusements.
30. ~iva and Siva played about for a long time, sometimes by
playing at the dice, sometimes by means of music parties and on
other occasions by sportful indulgence in charitable gifts.
31. Once, while playing with dice, Uma won the game.
Therefore she seized the moon that was on the head of her Lord.
annulated it and wore it as an ear-ring.
32. Thus the parents of the mobile and immobile beings
stayed in various charming and fascinating places such as the
Golden Mountain etc. and eajoyed for a long time hearty and
romantic pleasures of love-play.
CHAPTER EIGH'IEEN
Piirvatr's Devotional Service to Aru,:,acaleivara

Nandikelvara said:
1. Managing the domestic duties on behalf of her husband
(while) staying at the root of the Ekimra ('a Single Mango tree')
she once entertained people by means of cooked rice and beve-
rages.
2. Once the daughter of the Mountain saw the Lord engag-
ed in performing SandhytJ-rite when his eyes were closed and tho
palms were joined in reverence.
3. Then she thought thus: •Certainly some fortnaate woman

IJii(U).18-4-16 155
ia being meditated upon now (by him). (His professed) Jove mak-
ing to me is, I think, a great fraud.
4. How can the crooked mental attitude of men be known?
I have been thoroughly deceived by this extremely clever one
through pretended services.
5. I think there he entertains only an insincere courtesy for
me in his mind. But when alone, it is the fortunate one who be-
comes an object of love.
6. "From now onwards I am your slave. I have been bought
by you through your austerities." Saying thus the enemy of god
of Love, the Lord with the crescent moon as his crest-jewel, has
deceived me.
7. The pride of matrimonial felicity in those women of
deluded minds when love is not of an equal proportion can but
evoke derisive laughter among the people.•
8. When the Goddess had thus an excited mind on account
of the anger of (unrequited) love, her face appeared (as if)
scorched by fire and the heat of the sun.
9. Her slightly copper-coloured eyes welling up with tear
drops shone much like the blue lotuses filled with water.
1O. When her two eyebrows were parted by the circular sec-
tarian mark between them, it appeared as though the bow of
the god of Love was broken into two.
11. Her lower· lip frequently quivered on account of the
weight of her internal wrath, like the bud of the red Asoka rest-
ing on a tender sprout.
12. The circular (i.e. plump) cheeks of Parvati were highly
flushed and they shone like polished ruby-mirror.
13. Her breasts heaving with the internal tremor shook
like a pair of lotus buds oscillated bythe bees caught within them.
14. She thought thus: •Altogether it is indeed on account of
the (unfortunate) absence of my conjugal bliss that the Moon-
adorned Lord thinks about another woman.
15. Therefore, I shall go somewhere. What is (to be done)
here by me alone and single. Now marital felicity should be ac-
quired by me by performing penance.
16. I must go quietly even as he keeps his eyes closed. If not.
he is sure to restrain me by means of (insincere) utterances com-
ing from above his throat.

156 Skanda Purafltl
17. This Gangi who isfond(ofthem)willbrin,gupmy dear
children certainly. But, my Lord will not remember me because
he is devoted to another woman!
18. After decidjng thus, she turned away at once from the
side of the Lord. Without having any particular direction in
view she began to go anxiously.
19. The friends Calavati, Milyavati, Milini, Vijaya and
Jaya followed thejr mistress themselves in great bewilderment,
though they were forbidden (by her).
20. She roamed about in the holy mountains, forests, cities,
lakes and rivers all round.
21. Wandering over the excellent territory named Dravi~a
at the foot of the Sahya mountain, she crossed the river Salcti.
The Goddess then spoke to Vijayi:
22. ••Not very far off'in front is seen a mountain completely
red in colour and having eight peaks. 1 This mountain certainly
appears to be endued with greatness.
23. On its surrounding valleys and lowlands hermitages of
ascetics are seen. They are very sacred and quiet. They are
charming on account ofthe holy penance groves and forests.
24. Let us go and view these holy hermitages. Looking at
them my mind is exceedingly pleased."
25. Delighting her friend, the daughter of the Mountain
slowly went to the side of that mountain and saw a hermitage.
26-29. Spiders weave webs here(?) Kwbbhiras (i.e. sharks
etc.) clear away the moss. (Some animals) nourish their young
ones with Nivira rice; jackals take away fish; Camara deer take
away dust heaps with their tails having plenty of hair; butrali:>es
level up (the bushes) with their raised horns.
Monkeys fetch flowers and fruits for the sages, bears potfuls
of honey and boars clay for their ablution and cleansingpurposes.
Mutual friendship has been cultivated by (creature with
natural animosity such as) crows and owls, parrots and vultures,
deer and tigers, lions and elephants, peacocks and serpents as
well as rats and cats.
30. Waftin,g the fragrance of the materials of sacrificial obla-
tion consigned to the sacred fire, a thick cloud of sacred smoke
came out through the spaces in between the trees.
1. It appears that Plrvatl di,coyefed Arvotcak by cbaoce.

I.iii(U).18.31-42 1S7
31. Cuckoos here recite the $atarudrrya text; crows loudly

repeat the hymns and prayers and §arikis (Turdus Salica) sing
Soman verses.
32. Tigers as well as cows wander among the plants and
paddy fields, and elephants spray the trees with the waters from
their trunks.
33. In a sacred place that was charming and sanctifying
she saw a certain sage engaged in penance.
34. Beneath a Saptaparoa tree (Alstonia Schotaris) he was
seated in the •heroic' posture on a tiger skin of variegated colour
placed on a sacred mat of Kusa grass.
35. He was white in colour owing to the sacred ash smeared
all over. With the matted hair having the red lustre of the awn
of paddy he appeared like an autumnal cloud with streaks of
lighting that are not fickle.
36. His eyes were motionlessly fixed at the tip of the nose;
his lips throbbed evenly and with the tips of his fingers he was
slowly rotating the rosary of R.udraqa beads.
37. Fresh from his ablution, he was wearing two bark gar-
ments not very dry along the borders like a mountain having two
clouds at the time of dusk.
38. Near the cavity of his chest he had three sacred threads
which appeared to be like a net fixed there for catching the wild
animals of the six bad qualities, viz. anger, lust etc.
After the requisite customary greetings etc. she asked that
ascetic:
Pa.natl enquired:
39-42. Who are you please? What is thi:1 excellent mountain
where you perform penance?
He replied: "This is Arw,1a mountain highly honoured among

holy plaoes. I am sage Gautama. For the sake of salvation I pro-
pitiate Siva by means ot penance."
After saying this he undentood from Vijayi and others
that ahe was Umi. He then devoutly bowed down to her many
time, and took her to his own hut.
With bulbous roots, roots, fruits and other things the

158
aage entertained her and allowed her to perform penance for
contributing to the auspiciousness of the universe.
43. Beginning with the manifestation of the Column of
Effulgence, he narrated to her everything and related to her the
greatness of So,;tadri fully.
44. ••To the east of So.o,adri there is a holy spot named
Sthalisvara. Sambhu is present there in the form of a refulgent
Linga.
45. It is a place thickly crowded by Oirvil)as (i.e. Devas)
beginning with Vi~:i;tu and Brahma. Hence, O Uma, it is not pos-
sible (for me) to perform penance there without distraction or
hindrance.
46. This is afoot (i.e. a valley) of the Sooa mountain named
Pravalacala. Since it is covered and concealed by holy forests, it
has some privacy and seclusion.
47. Therefore, I have installed the Three-eyed Lord here it-
self. I propitiate the Lord in accordance with my capacity by
means of various forms of austerities devised by myself.
48. In the vicinity of my hermitage is this great holy spot.
Let a hermitage be created by the Goddess. Indeed a long
penance has to be performed."
49-52. On being permitted by the ascetic the daughter of
the Mountain had a hermitage got ready and engaged herself in
the task of performing a great penance. In order to protect the
hermitage she appointed Satyavati, Kananavasini, Subhaga and
Dhundhumari in the east and other quarters. For the over-all
defence of the entire penance grove she commanded Durga of
unthwartable impetuosity who was capable of carrying out all
orders. Thereafter Pirvati converted her ornameuted braid of
hair accustomed to wear Mandira (Erythrina Indica) flowers into
a matted hair for the sake of penance.
53. The lady of delicate limbs cast o1f her silk cloth as light
as mist with the fringe as soft as the down of a swan and began
to wear rough bark garments.
.
54. Her delicate fingers, tender like sprouts, could not bear
even the strain of plucking flowers (formerly), but now with tbmt
she cut sharp-edged Kusa grass without any adverse eff'ect.
SS. As soft and tender as Shila (Acacia Sirisaa), sho

liii(U).18.56-67 159
gathered the sprouts of Bilva tree fWl of thorns as hard and abarp
as diamond needles.
56. Early in the morning she used to have her holy dip in
the sanctifying river Kamala. She then duly worshipped the Sun-
sod with red lotuses.1
57. With the waters of the river Srinadi mhed with Darbha
grass, Alc~ta ('raw rice') and Tila ('gingelly seeds') Goddess
Gauri performed the water-libations to the Devas, sages and
Manes.
58. In a mystic circle made of sands she invoked the Sun-
.god and worshipped him with lotuses. Thereafter Gauri circum-
ambulated it and bowed to it a thousand times.
59. She herself installed a Liriga of Sankara. Pirvati wor-
shipped it in accordance with the injunctions laid down in the
Agamas.
60-61. She propitiated the Sun-god by offering seat, making
idols and reciting Mula Mantras. She performed the various
ancillary rites. In the different quarters she worshipped (the
attendants) the chiefs of whom were Da:i;,.Qin and Pingala, &ktis
beginning with Dipti, the planets beginning with the Moon in the
different quarters. She showed the mystic gestures of Dhenus
(cows) etc. The Nirma/ya ('remnants of the worship') was dedi-
cated to the fierce splendour (of the Sun). She then offered the
foodstuffs prepared.
62. With the extremely good Argha (i.e. water and other
materials of worship) she sprinkled all round. She worshipped
the door and the site of the abode. She performed the Nyiisa and
other rites too.
63-67. She performed the purificatory rite of the Bhutas
(elements). Afterwards she performed the AntaryiJga ('internal
sacrifice').
Assuming the lotus-posture in her heart she worshipped
Jnana (Knowledge), Dharma (Virtue) and others in due serial
order. She assigned Vima and other Saktis (•power-deities') on
the petals (of the heart-lotus). The Sun and god Brahma were
1. VV 56ft' give the daily routine of the performance of penance by

Plrvati. The procedure of Siva-worship as detailed here is based on Saiva
Aaamas.

160 Skanda Purlltra
posted at the tip of the Petal. the Moon-god and Vit1;1u at the
end (tip) of the filaments, the Fire-god and god Siva at the tip
of the pericarp (of the heart-lotus). Above that she placed the
group of &ktis and had the Pailca Brahmans1 installed then. With
the limbs ( of her mental self) she received them with Padya
('water to wash feet') and other relating formalities of reception
and performed their ablution. She offered them sandal-paste,
flowers and other articles of worship. She offered them incense
and waved lamp (light) before them. She again worshipped the
Panca-Brahmans and six Arigas. She performed all the due form-
alities of worship of Indra and others and of (their weapons like)
Vajra and others according to injunctions. She then scattered
flowers in eight directions.
68. After worshipping the five faces (of Siva) she completed
the worship of Ca~9e~vara. She always worshipped Siva by
means of circumambulation, obeisances and other due
formalities.
69-70. She performed the Homa rite by means of those
materials which yield conjugal felicity in accordance with the
injunctions laid down in $tvagama. At the end of the worship
when the fire fs removed, she made the customary Upacaras
('services'). She herself then welcomed and rendered services to
guests with bulbous roots, roots, fruits etc.
71-73. She performed various types of penances in various
seasons. During summer she used to stand on the tip of her
big toe in the middle of the five fires. During early winter
she used to stand in whirlpools and get nourishment from the
nectar of the Moon. During the nights of rainy season despite
the downpours of rain she stood motionless in darkness. She
appeared as a streak of lightning accompanying a cloud. She
spent the nights of late winter season displaying lotuses in
the form of her hands and feet and the Moon in that of her face.
She could display these without any fatigue.
74, By offering the seeds ofNiVira paddy she nurtured the
deer staying in the neighbourhood-the deer that had never ex-
perienced violence.
1. The Paftca-Brabrnaos are the five •races• (aapecta) or Siva, viz.

Sadyojata, VdmaMwz, Tatpuru,a, ,4.zhora and /ldN;J.

I.iii(U).18.75-1.iii(U). l 9.4 161
75. Wfth great love and aff'ection she brought up and nursed
all the trees in the hermitage by regularly pouring water in the
basins at their roots, the water brought in big pots by ex-
cellent girl-attendants.
76. That daughter of the leader of Mountains circumam-
bulated the ~01;1& mountain everyday in the company of . her
friends for the fulfilment of her ambition.
77. She performed the Japa of the five-syllabled Mantra
(viz. Nama/:, Sivaya). She uttered and recited hymns to Siva.
Mentally she meditated upon the Lord in the form of the So1;1&
mountain.
78. Everyday the daughter of the Mountain offered obeis-
ance to the Lord of Arur;iacala by a regular performance of
circumambulation etc. Conversant with the injunctions laid down
in the ~iviigamas she performed the penance for a long time.
CHAPTER NINETEEN
Demon Mahl1a Slain by DurglJ
Nandikeivara said:
1-2. In the meantime Asura Mahi$& heard from some-
one that she (i.e. Parvati) was present here. He despised and
treated with contempt all (other) Daityas, Danavas and Asuras.
He had already destroyed Purandara. He bad conquered all the
worlds. He had terrorized Siddhas and V~dyadharas. On account
of the boon he had received, he could not be restrained by means
of any type of weapon or missile.
3. He was unaffected by even the severest of imprecations.
He was resorted to and served by the proudest Danavas, Daityas
and K.au9apas.
4. He defiled the wives of sages. He created obstacles in the
path of righteousness. In strength he was far superior to Bala.
Puloman,
•
Namuci and Vftra.

162 Skanda Puraf.111
S. He belonged to the family of Hiraoyakasipu. He was like

another Hira))yikp.. It is said that he sent a female messenger in
order to entice her (i.e. the Goddess).
6. Thereupon she (i.e. the messenger) assumed the guise of
an ascetic woman and addressed the following unbecoming, im-
proper words to Girija in the presence of her friends:
7. ••Alas I O timid girl, why do you stay in this terrible
forest? Really you are accustomed to and worthy of dwelling
in inner apartments of a royal palace I
8. What for has your mind become averse to the desire for
enjoyment of pleasures in (the days of) the prime of youth? What
for has it resorted to and engaged in austerities very difficult to
be pursued even by Devas?
9. You have abandoned a bed filled with soft downs of
swans with a canopy studded with pearls. 0 lady of tender and
delicate limbs, why do you sleep on rough and rugged rocks?
10. Fortunately, Mrc;la (i.e. Siva) who is sluggish due to his
frequent pursuit of penances has already been deserted by you.
There is no one else among the dwellers of heaven suitable to you.
11. But there is a leading Danava (named) Mahip. who is
the overlord of all the three worlds. 0 lady of beautiful brows.
if you see him, you will immediately leave off your penance.
12. Why should I keep it secret? Having heard everything
(about you) our Lord has been lovesick for a long time. He has
sent me as a messenger to fetch you."
13. As she irrelevantly went on speaking thus to the utter
distastefulness of the Goddess, Vijaya who understood the state
of the mind of the Goddess, expelled the demoness.
14. In the height of her fury she reassumed the form of a
Daitya-woman taking the vow (of revenge). She went to Mahip,
the Asura, and reported the incident to h,jm.
15. On hearing everything he became excessively furious
.and his eyes turned red. Surrounded by crores of Daityas he rush-
ed in with a desire to take the Goddess by force.
16. He covered the entire ground with chariots, elephants,
.horses and foot-soldiers and the ethereal space with banners
and flags.
17. With battle cries, war-whoops and the sounds of martial
music the sky appeared to break in twain. As the Daityas kicked

Liii(U).19.18-29 163
and stamped with their feet (while marching) the surface of the
earth split asunder.
18-19. Along with him his commanders too set out ~or war).
They were Kara.la, Durdhara, Vica,,;,.u, Vikaralaka, Ba,kala,
DurmukhS1, Car;i~. Pracai;,.9a, Camarasura, Mahahanu, Mahi-
mauli, Ugrisya, Vikatekf&r;i&, Jvalasya, and Dahana.
20. On hearing this uproar and upheaval the Goddess was
afraid of obstacles in her observances. She ordered Durga to
annihilate the Daityas.
21. In a secret chasm among the hills of Arul)adri she
(Durga) got on the back of a lion. With brilliant arms held in her
hands she appeared like Kalika come down to the earth.
22. She produced a leonine roar as fierce as the rumbling
sound of a thick raining cloud. The extremities of her lips
throbbed. The sprout-like fingers moved.
23. From their limbs the Mothers furiously created a multi-
tude of Yoginis for pleasing the Goddess. They were thousands
in number and they were capable of annihilating the Daityas.
24. Some of them there had a reddish brown complexion.
They held long sticks and batons. They had swans for their vehi-
cles. They had four faces with lips throbbing due to anger. They
came (to that region).
25. Some of them furiously set out with blazing tridents in
their hands with their brows knitted and ornaments jingling.
They had bulls for their vehicles.
26. Others set out along with their armies with peacocks for
their vehicles. They were hundreds in number, with Saktis, staffs
in their hands and A.bhaya-Mudras (i.e. gestures indicating im-
munity from fear). They were six-faced.
27. Still others set out with greater fury, mounted on Garu-
9as. They held conchs and discuses like the firmament holding
the sun and the moon.
28. Some proceeded ahead with tigers for their vehicles.
They had their complexion Jike the colour of blue water lilies.
Their snouts produced grunting growling sounds and they wield-
ed pestles and plough~.
29. Others set out with white elephants for their vehicles.
They had a thousand eyes red with anger. They were hundred
crores in number and they held thunderbolts.

164 Skanda Pur6oa
30. Some came there riding on horses. They resembled
lightning streaks. They held swords and clubs. Their faces were
tawny due to anger.
31. All these blocked the sixtyfour crores of Asuras outside
the hermitage with great force like the radiance of the Sun stop-
ping (the advance of a mass of darkness).
32. Thereupon a tenible battle ensued between the multi-
tude of Yoginis and the army of the Danavas, in which they hit
one another with fists and dragged the tufts of hair of one an-
other.
33. The heads of the Daityas crushed and cut by the arrows
discharged by the Yoginis covered the surface of the ground all
round like (lotuses) growing on land.
34. Rivers of blood flowed with hair and tresses (of the
Daityas) appearing like moss, with the Vipat}la arrows rolling
about like Pathfna fish, They appeared to be smiling on account
of the lotus-like faces of the various Goddesses.
35. Pisacikas (i.e. witches, vampires) mounted the trunks of
elephants as though they were mansions. They indulged in their
rough and fierce Ta(l/,a1a dances. They drank blood as if it were
liquor and shone thus.
36. By means of the terrible skulls of the Daitya soldiers,
resembling toy f!amaru drums, the groups of the Yoginis con-
sumed their (i.e. Daityas') blood like spirituous liquors.
37. Flocks of female jackals avoided the entrails suspecting
them to be nets and nooses. Although they were hungry, the
jackals set aside the flesh with darts and arrows"still sticking to it.
38. The dust of the ground raised during the stir and excite-
ment of the battle subsided by (being absorbed by) the honey
oozing from the Mandara. dowers showered by Siddhas and
Vidyadharas.
39. The horses of the enemies shone like porcupines because
the darts, shafts and javelins discharged with excessive fury and
speed by the Yoginis stuck firmly to their bodies.
40-41. The powerful Danavas were slain in various ways:
some of them with staff's and rods; others with sharp spears; some
with &ktis; others with discuses; a few with ploughs; some by
means of thunderbolts; others through the swords of the Yoginis.

I.iii(U).19.42-53 165
They were crushed and pounded. Excepting the commanders all

of them were utterly destroyed.
42. Brabmi herself came and fought the battle, blazjng for a
1
long time. By means of her terrible rod she killed Karila.
43. Mihesvari fought the battle for a long time with the tri-
dent. Becoming exceedingly furious, she immediately cut off the
head of Durdhara.
44-46. With her Sakti Kaumiiri cut off the head of Asura
Cik$ura• Vai"1aVi cut off the head of Vikariila by means of the
discus. Vara.hi quickly cut off the head of Ba~la by means
of a maoe. Aindri made Durmulcha immediately short of life with
her thunderbolt. With the edge of her circular discus Camuo\li
chopped off Cao(ja and Muo~- It was because she killed
them (i.e. Cao-4& and MuJ)~a) that she got the famous name
c~.
47-48. As Mahipsura furiously went for fighting the heroic
Asuras Praca:Q.(ja, Camara, Mahimauli, Mahiihanu, Ugrasya,
Vikati.qa, Jviiliisya and Dahana followed him like Kalanemi
and others followed Vipracitti.
49. Wearing helmets they rode in chariots. They held bows
and bad good quivers. Encouraging and stirring up the camps
of the armies they reached the battleground waving their flags
and banners.
50. With terrific leonine roars they filled the quarters all
round. Showering volleys of arrows they rushed against the
multitudes of the Mothers.
51. Those (Mothers) fought with those powerful Asuras.
But unable to bear it they sought refuge in Goddess Durgii with
the lion as her vehicle.
52. After recounting the invincibility of the wicked Daitya
in the guise of a buffalo by means of his Maya all the seven
Mothers eulogized Goddess Durgi thus:
53. "0 Goddess, you lie concealed within the lotus-like
eyes of Vi$OU in the form of Yoganidra ('transcendental Yogic
slumber') sportfully like a honey-bee.
1. VV 42-46 detail the exploits of different Saktis, e.g. Brlbroi.

Mlbdvari, X..um1r;; etc. corrcspondiJJJ to ,od Brahm!, Mahesvara,
K.umtra (Skanda) and other promlnent aoda.

166 Sk4nda Pur4'IJII
54. 0 Mother, if you had not made him and the demons
lose sense in that manner, how could Vifl)U have killed Madhu
and Kait,abha with thejr own permission?
55. If you had not been born as Kausiki bringing about the
death of Sumbha and Nisumbha, O Goddess, how could the
glory and prosperity of the Guardians of Quarters have been
regained?
56. 0 Vindhyavasini ('Resident of Vindhya'), what fruitful
penance has been performed by Vindhya where a friendship with
you can be acquired even by the Kiratis ('huntresses')!
57. The liquor offered as a present by Dhanada (i.e. Kubera)
and brought along with the juices of the Daityas that had res-
trained human beings, had been drunk by you, 0 Mother.
58. 0 Mother, you are the power of creation of Brahma.
the power of sustenance of the slayer of Madhu, i.e. Vi~ou, and
the power of annihilation of'R.udra. Thus you are all-powerful.
59. You will be born of Yasoda and Nanda with the name
EkanaJ)lM.1 You will render help to Harl in the annihilation of
Kamsa and other Asuras.
60. You are Vidya; you are Mahamaya; you are Lak~mi;
you are Sarasvati; you are Goddess Parvati too. 0 Durga, what
is it that you are not (born as)?"
Nandikeivara said:
61. Due to this eulogy Durgi herself granted immunity from

fear to the Matrs ('Mothers'). Very much delighted she set
out for a fight with Mahi~, che Asura.
62-64. She slew Pracao4a with the edge of the circular
wheel, Camara with Bhio~ipala (i.e. an instrument like a sling
to discharge missiles}, Mahamauli with a dagger, and Mahihanu
with a Karpara ('skull-like weapon'). She slew Ugravaktra with a
sharp-edged sword, VikaJacaqus with the Sakti, Ivalamukha
with a mallet, and Dabana with a mace. After killing them she
herselffought with Mahip with great fury. Delighted in her
mind she made a very terrible leonine roar in front of Mahip.
1. Durp is here identified with PJctnariltl who is better koo.m u

Vindhyavlsinl.

I.iii(U).19.65-77 167
6S. Then the exceedingly infuriated Asura Mahi~ pierced

Durga with arrows aimed at her broad rorehead, breasts and
cheeks.
66. Thereupon Durga with great impetuosity struck the
Lord of Asuras in his arms, chest and face by means of arrows
with shining edges.
67. Thereupon the Daitya struck Durga in her face with
three arrows. He discharged five arrows on each of the arms and
two on each of the eyes.
68. Durgi cut off his charioteer with a single arrow, the
horses with eight arrows, the bow with three arrows and the
flagstaff with four arrows.
69. Thereupon the leading Daitya fought on foot. He dis-
charged Sataghni (a great missile) towards Durga. It blazed. It
resembled the massive baton of Kala (i.e. god of Death).
70-72. Devas yelled with fright exclaiming •Alas!' and the
group of the Mothers fled but Durga playfully caught hold of that
oncoming missile.
He hurled various weapons at Durga, viz. dagger, goad, noose,
BhU$UJ)9i missile, small sword, spike, Sakti, mace, discus, Toma-
ras (•iron clubs'), Phalaka ('arrow-tip'), Sroi ('hooklike goad'),
axe, Bhio9ipala ('sling-like instrument hurling missiles'), Patµsa
('sharp-edged spear') and Lagu9a (i.e. stick). He hurled these like
cloud at the tiine of dissolution showering thunderbolts.
73. Catching hold of the oncoming missiles and weapons
discharged by the enemies, Durga broke them with her hands
freely like a cow-elephant breaking stumps of sugarcane.
74.. Durga's vehicle, the lion, hit (the demon) by the tip of
his tail, tore him with his curved teeth and struck with lotus-like
nails(?).
75. The demon changed his forms frequently remaining a
lion for an instant, a boar for another, a tiger, an elephant and a
buffalo successively. Thus the Daitya fought with Durga.
' 76. The extremely infuriated buffalo struck the lion (of the
Goddess) with its sharp horns. He struck the Goddess too
repeatedly.
77. For a moment he stayed in the middle of the sky; for
another moment he cam,: down on the surface of the earth; for

168 Skanda Purlt,a
another moment he wandered in all the quarters and for a mo-
ment he vanished.
78. Requested by the group of the Mothers Durga smilingly
tore off the Dinava Mahifa by means of her never-failing tr.ident.
79. He shouted jn a growling tone when the Danava began
to fall; she placed her foot on his shoulders with great force.
80. When his neck was pressed down and afflicted, the Asura
gave up his life. She cut off his head and taking it in her hand
she began to dance.
81. When the demon in the form ofbuft'alo, who had been a
source of trouble to all the worlds, was crushed and destroyed in
the battle thus by Durga, Suras danced, the great sages became
delighted and clouds showered clivine flowers.
CHAPTER TWENTY
Parvatr's Eulogy of the Lord of Arutu'Jcala

M~rka1.1f)eya said:
1-2. Fie upon the Daitya Mahi$& for this sort of shameful
conduct! Bravo! How wonderful was the exploit of Durgii, the
destroyer of sins and sorrows.
When Mahip, the Asura, was thus killed by Bhadrakiili, what
did the daughter of the Mountain, who was engaged in penance,
do?
Nandikelvara replied:
3. Afterwards holding the head of the Daitya in one hand
she (i.e. Bhadrakali) saluted Gauri by the other hand holding a
sword.
4. Thereupon seeing her dancing with delight, the Goddess
with her eyes wet with sympathy, spoke to her, illuminating the
sky with the rays of her teeth:
5. "0 Vindhyavisini, an extremely difficuh task has been
accomplished by you. Thaaka to your power, my penance has bo-
come free from obltaclel.

J.iii(U).20.6-18 169
6. This head of a buffalo is unclean and awful, 0 Goddess

of highly sanctifying conduct. It behoves you to cast it oft' from
your hand.''
7. On being told thus by Gauri the mind of Durga was
overcome with disgust. Hence, in order to cast oft' that head she
shook and tossed her hand many times.
8. "0 Goddess, let a fresh Tirtha be created that will be
destructive of sins. By taking a plunge therein, 0 Durga, you will
have the requisite expiation.''
9. On being told thus by Gautama Ourgi who was afraid
of sins split the rocky slab with her powerful sword.
10. From the bottom of the rocky surface that had been
split and severed as far as the nether world, a stream of water
rose up as pure as the mind of a good man.
11. Repeating the excellent Mantra "Obeisance to the Lord
of SoJ,tadri", she took a plunge in the sacred water of great depth.
12. By that time the Linga that had been in the neck of the
buft'alo dropped down on the ground. It became installed on the
banks under the name Pipani~na.
13. Therefrom rose up Ourgi with all her sins washed off by
the waters of the nrtha. Thereupon the head of Mahi~ the
Asura, fell down from her hand. ·
14. She circumambulated and bowed down to the Lord of
Pipana~na. Thereupon she was congratulated by Gauri and
Oautama.
15. On seeing her rid of sins thus within her sight Pirvati,
the daughter of the Mountain, said to the sage of long standing
penance:
16-17. ••I had immediately granted pernrission in the matter
of killing Mahi~, the Asura. This Vindhyavasini caught hold of
the body of the wicked buffalo and swallowed it. This is his Liilga,
an auspicious one. Therefore recount to her as well as to me the
requisite expiation, 0 excellent sage."
Gautama said:
18. O Goddess, the cause of creation, sustenance and anni•
hilation of all the worlds, it is meditating on you alone that des-
troys all sins.

170
19. Yet, it baa been (enquired) by you keeping the way or

the world in view. Bounds of decency fixed by themselves are not
transgressed by the great ones.
20. A certain holy rite that washes off the internal turbidity
is being mentioned by me now, 0 mother; let it be heard with
attention.
21. This Aruoadri is A.naladri ('a mountain of fire') itself
lying concealed. It blazes with its own refulgence on the full-
moon day in the month of Karttika.
22. Service tC' it and penance should be performed by you.
0 Katyayani. By witnessing that illuminated refulgence all your
desired objects will be achieved.
23-24. Amba who bad been terrible from that time, was told
thus by Gautama. Now she turned into a devotee of Siva engaged
in the worship of Siva. She performed penance resorting to the
middle of Five Fires. In the middle of four (worldly) fires she
stood, fixing her gaze on the Sun (the fifth fire).
25-27. The daughter of' the leading Mountain shone like a
brilliant bar of gold. Then drawn as it were by the long cords or
love of Parvati that full-moon day in the month of Karttika-
that holy and splendid lunar day-approached. Then at the close
of the day a certain brilliance of unlimited power was seen on
the peak of the A~a mountain by Brahma, Vi~ou and Indra
who had come there for the very same purpose.
28-29. All round it was served by the Devas and the groups
of divine sages. On seeing that magnificently effulgent light with-
out any fuel, without oil and without wicks, Parvati was greatly
wonderstruck. She circumambulated, bowing down at every
~ep. Delighted much, the daughter of the Mountain eulogized
the Lord Aruoadrisvara:
30. "Obeisance to you, 0 Lord with Meru as your bow, to
the Resident of the Kailasa mountain, to the Son-in-law of the
snow-clad Mountain, to the Lord who has assumed the form of
Sooa mountain. _
31. Salute to the Lord worthy of being worshipped by the
Suras beginning with Varuoa, to the Lord having the brillianoe
of the midday sun, to the Lord of AruQAcala, to the Lord who are
the embodiment of mercifulness.

I.iii (U).20.32-I.iii (U).21.6a 171
32. Be victorious, 0 Lord, whose head is adorned with

Ganga and the crescent moon, 0 Lord, who have fascinated the
minds of the wives of all sages by means of your handsome
features.
33. Be victorious, 0 Lord, who are possessed of the glory of
the god of Love due to the close contact of the daughter of the
Mountain. Be victorious, 0 Lord, who are an expert in the repe-
tition of the (sexual) play over the body of Narayal)a adopted by
means of Maya (?).
34. Be victorious, 0 Lord, indulging in blissful Tar;i4ava
dance at the advent of the time of dusk. Be victorious, 0 Lord,
worshipped by Devas, Gandharvas, Siddhas and Vidyidharas.
3S. Be victorious, O father of Heramba; be victorious, 0
Lord, fond of the six-faced Lord (i.e. Skanda). Be victorious, 0
Lord, worthy of being prayed to by the daughter of Himavin. Be
victorious, 0 Lord, rarely accessible to Parthivas (i.e. kings,
worldly-minded ones etc.)."
36. After eulogizing thus the Goddess fixed her eyes repea-
tedly on the refulgence. On seeing her thus, the Bull-emblemed
Lord melted on the pretext of mercy.
37-38. The Lord made her merge into him and then assumed
a form of excessive beauty. On seeing the splendid lady Siva, he
mounted the divine bull.
Oirisa then began to pacify the daughter of the king of Moun-
tains, the beautiful lady who had cast off everything on account
of wounded pride and had engaged herself in penance.
CHAPTER TWENTYONE
Siva Praises Parvatl

Nandikelvara said:
1-6a. Brahma came there along with Sarasvati, Mahavi~,;,.u
with Laktmi, Indra with Saci and all the other Guardians of the
Quarters also came. So also Ga,tdharvas, groups of celestial dam-

172 SkandaPu,81µ1
seh, Vasus, Suras, Gal)as numbering thirty-three crores, other

sroups of sages, the eleven great Rudras, the twelve Adityas,
Bhairavas, Pisacas, Vetilas, Kapipiitanis, Yaktas, Rakpsas,
Serpents, Bhfitas and all the other servants of Siva. All of them
were extremely joyous. All those hideous beings surrounded
Mahe~ana and came there in thousands. On seeing the activities
of Yoginis and Dinavas, the activities worthy of being praised by
heroes and as terrible as the events at the time of the close of the
Ka/pa, all of them were extremely surprised.
6b-8. (Partially defective text) On seeing the Lord present
there Uma was greatly delighted. She gave up the pain of sepa-
ration long grown in her. A thrill (of joy) made her hair stand on
end. She trembled and perspired out of bashfulness; the lady of
heavy breasts kept her eyes fixed on the toes of her feet.
Getting down from the bull, Siva grasped her hand. Smile
spread (as if) all over his body and heightened the splendour of
his throat. He spoke to her in love:
Siva said:
9-12a. 0 blessed lady, why do you get excited like this with-
out any reason? Since you are worthy of being propitiated by all,
palms have been joined in reverence by me aJso. Don't you know
that our unity is like that of the moonlight and the moon?
0 Goddess of the Devas, immature tendency like this is in-
srained in you since that beginningless period oftime. 0 daughter
of the Lord of the Mountains, with limbs as soft as the Siri'8
flower, what a great incongruity between this delicate body of
yours and the austerities, meditations and the like, befitting only
hardy people!
12b. I am Niriyao,a and you are Lak,mi. I am Brahma; you
are Sarasvati.
13. You are the daughter of Varw:ia and I am the leader of
Serpents. You are Rohii;u and I am the Moon. You are Svahi
and I am the Fire-god. You are Suvarcali and I am the Sun-god.
14. You are Gangi and I am the nccan. You are the fertile
land and I am Meru. You are Saci and I am lndra. You are Rati
and I am the god of Love.

I.iii(U).21. I S-24 173
15. You are Buddhi and I am Rija-Rija (i.e. Supreme sove-

reign, Kubera?). You are Sama and I am the Wind-god; you are
the wave and I am the ocean. You are Prakfli and I am Puru~.
16-17. You are Vidyi and I am the knowable. 0 Parvati,
you are the word and I am its connotation. I am supreme Lord
and you, by the virtue of your being the order incarnate, are a
part of mine. 0 Goddess, you are competent to create, sustain,
annihilate, duly arrange,1 bless. Hence you must not entertain
any difference between us as is done by ordinary unenlightened
people.
18. We are of the nature of Cit ('consciousness') and Prakaia
('light' i.e. knowledge whereby everything is known). You have
assumed a body of your own free will. You perplex me again and
again and in vain feel jealous of me.
19-20. A remedy for that is being devised by me.
Arter saying this Isa sat down and made her sit at his side. He
made Gauri get hidden in his own person as if out of bashfulness.
When they lovingly merged into each other their pair of bodies
became united into one.
21-24. It was as though two objects were simultaneously
perceived in close proximity• (?). In one half it was as white as
camphor and in the other half it is as red as red lead. The body of
~iva and ~iva that became a single Unit was highly wonderful. In
one-half there was ft.owing tress. In the middle of the necklace
there was a fenoal flower (?). The body of the crescent moon-
crested Lord had silk in one-half that was beautiful with a single
anklet, ear-ring and bracelet. The body of the companion of
Kubera shone with a single breast. After giving the Goddess (his
own body) for residence, Vimadeva spoke to her:
1. 11le text uses terms of Sivqama. Heoc:e the reading should have
t.e. Pidhl1na •concealment' which is one of tho five powers of Siva enlisted
here; Yldh4,,a •arranacment• is already included in ,,,11-,thlti •creation and
smtenance' and as such is superfluous. Devaolpri MSS many times confuse
Ill and • duo to similarity of forms of tlwa characters. The editor of the
Venkateshwar Press text 1w repeated this mistake. (l'r.)
1, VV 21-24 describe the Ardhanarlivora form of ~iva showins the union
of Siva and Plrvatl.

174 Skanda PllrlfJII
2S-29a. "Henceforth, 0 blessed lady, Jet there be no room

for anger in you. Since you abandoned Guba who yearned for
(your) breast-milk and went away for performiog penanc::e, you
will be known by the name Apitastani.1 Stay thus near me. Let all
the people propitiate Goddess Apitastani and me, the Lord of
Soyµdri, and be happy in enjoying worldly pleasures and salva-
tion. This Durgi, the destroyer of Mahi~, the deity born of your
part, shall be present here itself, yieldine the Siddhi of Mantras
to men. Let this holy Tlrtha named Kha4gatirtha be destructive
of all sins and sickness of human beings, even if they take their
holy bath therein only once.
29b-32. This Lord of Pravalagiri shall be destructive of
sins. Let him be for the great welfare of men endowed with
faith and devotion. This Gautama, 0 blessed lady, is a deserving
person for your blessing. Let him have the benefit in accordance
with his penance in the different worlds as long as the moon and
the stars exist.
These Seven Mothers are the sole mothers of the seven
worlds. From today let them be present here for the glory of the
worlds.
33-35. Teachers, Bhairavas, K~etrapilakas and pupils shall
also be present always in the holy place of Aru)Ja. Here in the
sacred place of Arw,.a I shaU also remain by the name of Arur;ia.
You also shall be here by the name of A~adevi melting with
kindness.
Since Aru~ui and the Lord are always present here, all the
Siddhis will be easily accessible in this holy spot of An19a t.o
those who entertain a desire for them.
36. A person who listens to this story of the propitiation
of the Lord of Soi,agiri performed by the daughter of the King
of Mountains shall get rid of enemies (such as lust, anger etc.)
and easily attain heavenly pleasures and liberation."
I . The leamdary etymolo1Y of the namo of the Godde.u at Arw)lcala.

Lili(U).22.1-8 175
CHAPTER TWENTYTW01
The Story of Vajrangada

Mdrka,.,~eya said:
1-3. 0 Lord perpetually experiencing the bliss of Siva, O
Lord Nandikesvara, I have been delighted by you through the
nectar of the glory of Sor;iesa.
How did Vajrailgada, the Par;i~ya king, transgress Sooa? How
did he regain prosperity and affluence through devotion to
him alone? How were the overlords of Vidyadharas, viz. Kanti-
jaJi and Kaladhara who had been struck down by the curse of
Durvasas, protected by Sambhu in the form of Sor;ia?
Nandikesvara said:
4. 0 son of Mrkao\iu, indeed you have obtained the fruit of
longevity because your devotion to the Lord of the Bhiitas (i.e.
Siva} is so steady and firm.
5. I Shall recount to you the details of the story of Vajran-
gada as well as the events in the Jives of Vidyadharas whereby the
power of the Lord of Soi;uidri has come to be revered in the
world.
6. Formerly there was a king named Vajrangada 1n the
land of Pao4yas (i.e. Madura). The earth was (as if) a dolJ
placed upon the column (in the form) of the (powerful) arms of
that king.
7-8. He was virtuous, wise and conversant with justice. He
was majestic, courteous and efficient. He was calm, modest and
intelligent. He was a blessed and contented man keeping the
vow of one wife only. He was glorious and engaged in the
worship of Siva. He was the most excellent one among those
1. The followins chapters tell a story to emphaaiu: the importance of cir-

cumambu)atit11 the An•Qicala hill on foot only. The curse of Durvlsas
becomes ineffective by the (unintentional) circwnambulation by the beasts
(viz., the horse and the deer). The beasts (i.e. the imprecated divine beinp)
repined their ori&inal form and status due to this unintended Parlkrama.
Kins Vajrlnpda got back not only his original strength but Siddhl as
well by renderins service to Aruoicala by donating villages as AgrahtJro,
diains t.anks and wells, arrangement for the stay ofdevotees etc.

176 SkandaPurl(IQ
people of good habit and practice. Having conquered his
enemies he administered the territory between the bridge (i.e.
Rimejvara in the south) and Kedara (in the north).
9. Once wandering about on his excellent horse under the
pretext of hunting, he entered the forest in the outskirts of
Arul;licala. •
10. On seeing a musk deer of excessive fragrance there he
eagerly rode his hortte in pursuit of 1t.
11. Chased by him that deer went round the goi;taparvata
in the manner of circumambulation with the speed of mind
and then fell down.
12. With strength dwindling and fatigue increasing the
King fell down from his horse bereft of lustre like a person of
exhausted merit falling from heaven.
13. For an unknown reason he was as though harassed by
a MiJtai,ga (i.e. CaJ;lQila). Like a person possessed by an evil
spirit the King did not know his own self for a moment.
14. He thought thus: •What is this? Without any reason
whatsoever my strength has been lost. Where has my vehicle,
the horse, gone suddenly?'
15. While he was engrossed in anxious thought thus, incom-
petent to understand it, the sky was suddenly seen as having
matted hair through the streaks of lightning.
16. Even as he was watching, the horse and the deer imme-
diately cast oft' their animal bodies and attained the state of be-
ings striding through the sky.
17. They shone with crowns, ear-rings, necklaces and brace-
lets. They wore silk clothes as under-garments as well as upper
clothes. They had garlands too.
18. Appearing as though they dispelled the darkness arising
from his agony by means of the clusters of rays of their teeth,
they spoke to the King whose mind was overwhelmed with
wonder and dismay:
19. "0 King, do not get dejected. Undentand that, thanks
to the power of the Lord of Sooadri, this new state of ours
is a result of that.,.
20. The King was somewhat consoled by those worda of

I.iii(U).22.21-32 177
those two (beings). With palms joined in reverence he humbly

spoke to them both:
21. •'Who are you please, by whon1 such a sudden shock and
grief as this has been caused? 0 gentle Sirs, speak out. Indeed
saving distressed persons is a characteristic of great men."
22. When this question was put by him, Kaladhara who was
directed by Kantisali spoke to the wondering King:
23. "Know, 0 King, that formerly we \Vere the leaders of
Vidyadharas. We were close friends of each other like Vasanta
and Madana.
24. Once we went to the penance grove of sage Durvasas at
the side of the golden mountain. It was (actually) iinpossible of
access even mentally (to others).
25. We saw his holy flower-garden which extended to n1orc
than a Kro§a (i.e. 3 krns.), which yielded materials for hint to
propitiate Siva and perform penance. It was shining brilliantly
with flowers.
26. Though we are humble and well-behaved, we did not
have at that time the good qualities of intelligent persons be-
fitting their Sattva nature. We entered that garden eager to gather
flowers.
27. Since that spot was highly pleasing to the heart, Kanti-
sali who was excessively haughty, moved about frequently stamp-
ing on the ground with force when he placed his feet on it.
28. Vicious in mind and fascinated by the excessive fragranec
of the flowers, I handled the blooming flowers (frequently).
29-30. (Partially defective) Durvasas who was like a mass of
penance, was seated on his tiger's skin under a Sao~ilya tree
(Aegle Marmelos). He appeared to blaze like fire. At the height
of aQSer his thick-set lower lip began to throb. His brows be-
came crooked and they were knitted in a terrible manner.
31. Richly endowed with brilliant splendour as he was, he
became furious. His body was covered with perspiration. The
sage looked at us as if he would burn us with his eyes. He rebuk-
ed us:
32. '0 sinners! Transgressors of good manners and f orma-
lities I You are highly proud. Who are you? You have become
locusts for the blazing fire of my anger.

178 Skanda Purl(ta
33. This penance-grove of mine is holy. It sanctifies all liv-
ing beings. Even the Sun and the Moon do not touch this with
their feet (i.e. their rays do not fall here).
34. This park is (as if) synonymous with the service rendered
to the enemy of the Puras. Even the wind does not blow here,
nor do bees stick to this place.
35. Therefore, let this sinner become a horse in the terres-
trial world. He has defiled this garden by treading upon it. Let
him be afflicted on the earth by being the vehicle of others.
36. This other one had greedily coveted the fragrance of the
flowers. Let him fall in an exceedingly fierce mountain cave. He
shaJI be reborn as a musk deer.'
37. When the thunderbolt of this curse was made to fall on
us by that sage of fierce fury, our haughtiness vanished instanta-
neously and we sought refuge in him.
38. We grasped his feet and spoke to that brilliant sage:
•This curse of yours will not be in vain. Let its end be men-
tioned.'
39. Then, on seeing us extremely distressed in our minds, 0
King, the leading sage became very cool out of sympathy and
favourably obliging to us.
40. He spoke: •Nowhere can you, wicked-mindod ·ones, get
redress as here. By the circumambulation of A ~ the curse
shall subside.
41 . Formerly the Lord, the enemy of the Puras, presided
over a splendid assembly. He was served by the Guardians of the
Quarters, viz. lndra, Upendra, Yama and others.
42. At that time the presiding deity of the Nandana forest
offered him a certain red fruit as present.
43. On account of their childish nature Gajinana and Sa<Ji-
nana became curious and eager. They requested their father for
that tempting fruit.
44-4S. Thereupon the Lord spoke to his sons excessively
coveting the fruit. He kept the fruit concealed in his hand and
said to the children: •J shall give this fruit to the boy who is
competent to circumambulate this entire earth encircled by the
Lokiloka (mountain).' ·
46. When this was mentioned by the Lord of Parvati with a

1.iii(U).22. 41-56 179
smile on his moon-like face, Skanda began to circumambulate

the earth.
47. But Lambodara (i.e. Ga,;ieA) circumambulated his
father, the Lord in the form of Sor,&Aila, and instantly stood
in front of him.
48. On seeing his cleverness the Three-eyed Lord lovingly
sniffed at the head and gave the fruit to Herarhba.
49-50. •From today onwards be the presiding deity of all
fruits. ' After granting this boon to the Single-toothed Lord San-
kara spoke to the attendants in the assembly, viz. all the Suras
and Asuras, rendering the hall whitish grey in colour by means of
the spreading lustre of his teeth resembling moonlight:
51. •This So,;iidri is my immobile form. He who devoutly
circumambulates this shall attain S4ri2pya ('Identity of form')
(with me).
52. If anyone's feet begin to pain on account of the circum-
ambulation of this (mountain), he shall become an emperor and
obtain the permanent region that is the most excellent of all.'
53. At the bidding of &lrhbhu thus all the Devas circum-
ambulated Sooa§aila and obtained their respective desires.
54. You two are defiled on account of your haughtiness.
Hence you are punished by me. By the circumambulation of
Sooadri the curse will come to an end in your case.
55-56. By coming into contact with the PaJ)9ya king, Vaj-
ringada, evenasanimals, you will have an opportunity to circum-
ambulate Aru,:iidri.
Thus we two were forced to be born immediately as a horse
and a deer due to the excessive burden of .:>ur sins. Our bodies
became dried up due to the Halahala poison of the curse issuing
from the great ocean of the great sage prone to be furious.••

180 Skanda Pur6(,a
CHAPTER TWENTYTHREE
The Story of Kaliidhara and Kantflall

Kalildhara narrated:
1. Kintisali, my friend, was born as a horse in Kimboja. 0
great King; he attained the state of being your vehicle.
2. I attained the state of a sweet-scented deer. I moved about
here and there over this mountain being very proud on account
of this fragrance issuing from my body.
3. Now both of us have been given the chance of circum-
ambulating the Lord of So~dri, 0 virtuous one, by you who had
come there under the pretext of hunting.
4. On account of the fault of riding a vehicle (while circum-
ambulating Sol}.adri) your condition has become like this. Thanks
to the meritorious deed of walking (i.e. circumambulating) on
foot, our previous position has been retrieved by us.
5. 0 great King, it is because of your association that we two
have been liberated from the bondage of being animals and we
have regained our own abode. Hail unto thee forever I
6. The King with his palms folded in reverence requested

Kalidbara and KintiUtli who were desirous of going to their
abodes after saying this:
7. "Thus you have crossed the ocean of the curse, thanks to
the power of Sankara in the form of SoJ)asaila. But what about
my redemption?
8. My mind is whirling as it were, taking the eyes with it.
My vital airs appear to come out. There it is fate that is more
powerful."
Kalildhara and Kdntilil/r replied:

9. Listen, we shall suggest the remedy for your redemption.
Listen to it with attentive mind that has got rid of all anxieties
and agonies.
JO. Fix your mind on the Lord of Anu)adri, the storehouse
of mercy, the Lord who is competent to create, sustain, annihi-
late, arranse (conceal?) and bless the universe.

Liif(U).23. I 1-1.iii(U).24.4 1&1
11. It has been directly noticed by you now how powerful

the Lord is. This has been the condition of both of us who have
(now) done like this despite being animals.
12. Perform circumambulation on foot. Worship lsina, the
Lord who is fond of musk, by means of Kalhira flowers render-
ed fragrant by means of musk.
J3. Utilise whatever property and wealth you have in
renovating the temples, the ramparts and ornamented gateways
etc. (of giva).
14. Ere long you will have the full Slddhi to a very great ex-
tent, surpassing that of Manu, Mindhatr, Nabhaga and Bhagi-
ratha.
Nandlkesvara said:
15. On hearing these (words) of those two Vidyadharas who
immediately resorted to their own abodes the King became devo-
ted to the Lord of Arul)adri with a mind free from all doubts.
CHAPTER TWENTYFOUR
Vajrimgada Attains Sa/yation
Miirkll{lcJeya .';aid:
1. 0 Lord Nandisa, the wonderful narrative of the two
Vidyldharas, the narrative that is like the nectarine moon issuing
forth from the ocean of the greatness of Bhava, has been heard.
2. When did Vajrangada attain Siddhi? How did he worship
the Lord? How did the Lord of Arul;lll bless that humble devotee?
Nandikelvara replied:
.
3. The King set aside all wish of returning to his own city.
He desired to make his residence in the neighbourhood of its
valley.
4. Then his great army consisting of hundreds of divisions

182 Skanda Purl,a
of elephants, horses and foot soldiers reached that place follow-

ing the footsteps of the horse.
S. The King. a veritable ocean of fortitude and courage of
that type, was met by the priests, ministers, vassals, kings, gene-
rals and excellent friends.
6. When that army arrived the King reverentially stationed it
beyond the border of AruJ,lidri.
7. The devout King assigned all the wealth in his treasury
and all the territories of great productive capacity for the wor-
ship of the Lord of SoJ,lidri.
8. As directed by his priest he got his own penance grove
built in the vicinity of the hermitage of Gautama. There accom-
panied by his ministers he became engaged in the worship of
Siva.
9. He placed his son named Ratningada in his position (i.e.
throne). He propitiated SoJ,1.esa by means of the enormous wealth
sent by him.
10. As Agrahara ('grant for sustenance of Brahma))as') he
donated villages around ArUJ)acala-villages which were abound-
ing in reservoirs (like weJls etc.) full of water and orchards
bearing an abundance of fruits.
11. Thanks to the splendour of Lord Amoa in the form of a
Column of Effulgence, he built hundreds of tanks and lakes in
this place which was mostly a desert and a wasteland.
12. Being of a Jong-ranged vision. he granted very beautiful
and excellent ladies from among his attendants for the sake of
service unto Sol)8nitha.
13. Since he was solely devoted to the worship of the Lord
of Sooadri, he was congratulated by Agastya who had come there
accompanied by Lopimudri.
14. Everyday he took the holy bath in the lake called Nava-
tirtha and with very great purity he worshipped Pipanisa and
Pravile§a.
15. The Lord of human beiDIS propitiated everyday Ooddeu
Durgi who had destroyed Mahipsura and who dispels distreu
clue to sins.
16. He reqdered various sort• of Mervices every moment to

Liii(U).24.17-28 183
the primordial Lord who is in the form of a Linga and who is

worthy of being worshipped by Brahma and Vi~1,1u.
17. He used to get up very early in the morning. After tak-
ing his bath the King performed three circumambulations on foot
repeating the five-syllabled Mantra.
18. On the full-moon day in the month of Kirttika he cele-
brated the great festival of lights pleasing to the Lover of Parvati
and honoured in the three worlds.
19. He performed the ablution of the Three-eyed Lord by
means of thousands of gold pots filled with water rendered frag-
rant with various scents, Kahlara flowers and camphor.
20. He celebrated the great festival of riding in the chariot
most honoured in the three worlds. He celebrated Ttrtlwtsava and
other festivals every month beginning with flag-hoisting.
21 . Pure in his mind he performed the Aitgapradak1h:,a (i.e.
rolling all the way) of the Sor;ia mountain extending to three
Yojanas ( = 36 kms.).
22. He frequently eulogized (the Lord) repeating the names,
0 Lord of A~acala, 0 Ocean of the nectar of sympathy, 0 Lord
accompanied by Arlll,lamba.
23. Everyday he applied various articles such as Panciimrta
etc. and anointed (the Linga) with sandal pastes white with
camphor.
24. Beginning it in the morning he worshipped the Lord of
So1,1adri having the form of the Gat;tas by means of Kahlara
flowers dripping with liquefied musk.
25. Pleased with the services and wonhip of that (King) of
great self-control for three years, the Lord of Aruoadri appeared
to him in person.
26. He was seated on the great bull resembling a snow-clad
mountain. He was in close embrace with the Goddess seated
nearby.
27. Hymns of eulogy about his victory were being sung by
Vasittha and other Brihmar;ia sages, Nirada and other great
sages as well as Nikumbha, Kwbbha and other Gar;ias.
28. He warded off the sins of all the worlm by means of
benign glances that resembled the waves of the ocean of mercy
and that oonstituted the abodes of Goddess of fortune.

184 Skanda Purl(tll
29. On seeing the Lord of the Devas King Vajririgatla
became extremely glad. (Touching the ground) with the eight
limbs of the body he made the obeisance.
30. With palms joined in reverence and kept over the head
the King made obeisance hundreds of times. With the clusters of
the rays of lustre emanating from his sparkling teeth he seemed
to wash his lotus-like feet as he submitted as follows:
Vajrangada said:
31-32. 0 Lord of Devas, I may have committed many sins
out of delusion. But out of them let this transgression of mine
be forgiven.
As he said this in exceedingly piteous tone, the Lord, the

storehouse of mercy, the Lord of the universe, the Lord of SoJ,1a-
cala said to him:
Sri Mahelvara (Siva) said:
33. Do not be afraid, 0 dear one. Welfare unto thee. I have
eight Murtis (i.e. forms). All of them have been freely assigned
to all the creatures.
34. Formerly you were lndra. On account of your pride you
insulted me as I was stationed on the peak of Kailasa. Therefore
you were paralysed by me.
35. When paralysed thus, you got ashamed. In a moment
your pride vanished. You requested me for Siva/Rana which is
the cause of all prosperity and magnificence.
36. You were then commanded by me: "0 lndra, descend
to the earth and take incarnation as King Vajrangada. Then
you will obtain my grace."
37. Thereafter, this holy spot was evolved through (my)
power. This is my resort. You had been foolish an nee you
were punished. But (now) you arc my great devotee.
38. Now I am much delighted on account of your supreme
services performed by you day and night, 0 King. So I am en-
lightening you.1
I. The followin, vencs (39-44) give the tenets of Pt§upatism in a

nutshell.

I.iii(U).24.39-50 185
39. Ether, wind, fire, water, earth, the sun, the 1noon and
Pumiin (man i.e. Hotr)-these are my physical forms, and
through these the universe consisting of mobile and immobile
beings shines.
40. I am Kala (•Time') and I reckon all the objects, living
beings and the paths. I am Siva also, beyond all the TatfYas (i.e.
Principles). There is nothing other than I.
41. I am the boundless vast ocean of Cit (·Consciousness')
and Ananda ('Bliss'). A few waves have risen from me. they
call them Brahma, Vi$OU, Rudra, lndra etc.
42. Vi.Qi, Lak$mi, K$8mi, Sraddhi, Prajna, Svaha, Svadha
etc. are my creative powers (Saktis) . I possess innumerable
great Saktis.
43. This is Gauri, 1ny greatest Sakti. She is Maya, the
mother of the universe. It is by her that this universe is cons-
tantly enveloped and revealed and expanded.
44. Accompanied by this Salcti I carry on the illusory show
of creation, sustenance and annihilation. Thereby I watch and
witness as I please this wonderfully variegated and picturesque
•
universe.
45. Your delusion has been dispelled by 1ny greatness. You
consider yourself not different from me, like a wave which is
not different from the ocean.
46. Thereafter attain the overlordship of the earth which is
only one of my forms. By my favour, 0 great King, enjoy
worldly pleasures to your satisfaction.
47. Again in the capacity of Purandara enjoy heavenly
pleasures for a long time, 0 King; certainly you will attain the
identity of form with me.
Nandikesvara said:
48. After saying thus the Lord vanished. King Vajraogada
was contented. Worshipping the Lord of Sooa he attained all
types of pleasures.
49. Thus, it has been mentioned to you, 0 good soul, how
a devotee of Siva develops and prospers. The eternal benefit
of the circumambulation of Sooa~ila has also been recounted.
SO. What need is there of more (superfluous) talk? The

186 Skanda Pur&,a
circurnambulation of So1,1.asaila excels even a hundred ,reat

horse-sacrifices.
Sl. One shall attain innumerable benefits by circumambu-
lating So1,1.agiri on equinoctical days, days on which the Sun
takes another transit, the transit from one Zodiac to another, on
Vyatlpilta days and other Parvan days.
52. There is no greater holy spot than Arul)8.; there is no
greater Lord than Aru,;1esvara; there is no greater penance than
circumambulation (of Aruo.acala).
53. As Nandikesvara narrated thus the son of Mrka,;19u had

a thrill of joy making his hair stand on end all over his body.
He frequently shed tears of delight. It was as though he was
immersed in the ocean of nectar.
:: End of Arur;uicalamihitn1ya : :
: : End of Mahesvarakha))~a : :

Index
Abode, offering of 123 A,14bw 100

Acchoda99 A•iclbI
• •
100
Aditya 35 .wghon114
Adultery 114 Asi,,.travana 114
Agastya 106, 182 Ass, a spoiler of lakes and parks
Aghora 1(i()fn becomes an 115
Agnivdya 107 Afvallyana 107
Aim, three types of96 A§varatha 119fn
• Aindra45 Atri 106, 127
AirivatJ98 Attahisa
.. 101
Aloe-wood, offering of black 122 Attainments, special 120
AmaJakapriya 107 Aurva 107
Amarefa 100 AvantI 125
AnantaJcanma •
107 Avfcill4
Angapndu1i!Ji 59, 183 Avimukta99
Anger 71 AvinUa 105
Atigiras 107, 127 Ayodhyi 125
Animals, eating the meat of 118
Aiijaneya 104 Backbiter 114, 117
Antavati 74 Badariklirama 47, 100
Apastamba 106 Badrinath 100
Apltakuca 86 Bakula 18, 53
Apilpas, offering of 121 Bali 105
Arilake§vara 101 Barley, offering fried flour of 122
Arson 114,117 Barni
•
98fn
Aruna
•
35, 87, 108 B~kala 163
Arunicala
•
22 Beasts, circwnambulat;on by 175fn
Arw:iicala, circumambulation on Bed, defiler of the preceptor's 114
foot of 119, 175fn Bhadrava\4 104
~icaJa, Ling• in the form of 28 Bhaga 35
Arunicala,
•
meritoriousness of Bhira 101
circumambulation of 57fn Bbirabbilti 101
Arunicala,
•
volcanic nature of 43fn Bbiradvija 107
Arur,icaJdvara, worship of 121fn Bbanta 37, 106
Arw:iidri 113 Bbirgava 107
Ann,idri, divine Ling• remem- Bhaylnaka 114
bered as 24 Bhlma111, 114
•Arui,uaailtva' I uttering the name BblmarathI 98
of 119 Bhramarirbbiki 101
Arvarl 106 Bhrgu 106, 127 ·

188 Index
Bhrgu, daughter of 127 Child, killer of a 118

Bhrngamukhuilaki 101 Circumambulation 56
Bhumi 38 Clotbea, offering of 122, 123
Bhilti 101 Cow, killer of a 114
Bhuviniyaki 51 Cow,, herds of 123
Bilva-,,.tn 113 Crown 123
Binduaaru 99 Cult, five manifcatatiom (aec:tl) of
Blind, thief of books shall become the~aiva 80
115 Curd, meal mixed with 121
Boar, V~u u a 5, 29,111 Curse 178
Brabmi 126 Cyavana 127
Brahmi, four faces of 29
Bnhmi, mind-born aons of 2 Dadbica 106
Brlhmanu •
126
Brlhmu,a-slaughtcr 114
Brlhmar,la-slaycr 116
o-..
llllMna 115, 163
126,152
Oakfi9imlhti 52
BnhnwKJA119
• •
DiJbbya 107
Bl'lhmapun 103 Damager of wells 118
Brahmaputra 99 Daman.tu 123
Brahmarikfua 114 Damels, celestial 126
Brahmis, ninety-six 29 Dliw, sixteen great 119
Brahnutlrtha 45 Pandldri
• •
110
Brahmi worship (not popular) Da,4ikl 100
144fn Dandimundl
• • • •
100
Brlhmy•40 Dinta 107
Broken tusk, Airivata regains his Diruka-Vana 146fn
102 Dlnqu 114
Bunch, Ketaka 144 Deaf, one who censures othen
Bunch, Kctakl 127fn tball be 115
Death, coatinuity of birth and '1'/
Cimarilura 163
Camphor 122
°""•178
Kalidbara become, • mlllk
Cimuz:i4174 Deatruction 15
CMJ(/all4, 163 Detachment 113
Cu,4akamika 106 l)rvadatta 107
Cindila,
••
be who censures the Devala 107
Vcdu shall become a 115 Devotion 113
Candrabbi&i 99 Devotioq, eight-fold 88
Caraka 107 Devotion, reviler of piety ad 117
Cumanvall
•
98 Dbuldina 120f'n
Chariot, offering of • golden 123 Obarmu, thirty-two 92
Cheeks, stinging pain in 115 Dhaumya 106
Chenab99fn Oilcue, urinary 115

Index 189
Diw, a defiler of preceptor's Flowen, Carbpaka and Jasmine

bed will have skin 't 15 120
Dog, a swaggerer shall become a PJowen, musk and Karavira 120
115 Plowen, Ntpa 123
Dravidu,
•
land of 108 Poetua, dcatroycr of a 114
Drdha
• •
107 Friends, treachery to 114
Dror,lapura 103 Friendship 139
DOdhagailgl 1OOfn Fruits, offering diffemit kinds of
Dumb, one who steals teaming 122
shall become 115
Ow,dubhi 74 Gajlnana 178
Durdhara163 Gilava 107
Durgl 70 Gu,apati 51
Dunnukha 163 flmdlu•midan• 104
Durvilu 107, 177 Gaadharvu 126
Durvilu, cunc of 175fn GandhavatJ 99
Dviralci 125 Gangl 39, 41, 98
Guga 106 .
Earth, happiness on 96 Gutric trouble 115
Effulgence, column of 9 Gataprati 102
Ek:irnra 18fn, 102 a..,,.. bathing with 123
Ekirnranltha 18fn Gayl 100
Ek:apit 107 Gema and jewels, offering of 123
Etymology, strange (of Arupicala) Ghagr. 99fu
22fn Ohora 114
Eye, loss ofBhirgava's 35 Ghoragl,ora 115
Eyes, person guilty of perjury shall GJpti 127
have disease of the 115 Godivarf 98, 105
Goda, taJdng away the property of
Falsehood 114 114
Festival, Damanab 124 Gokama•
103
Fielda, damager of 114 Gold, offering of 123
Filth, one who docs not maintain Gold, 1tolm 117
good conduct shall be a pig roll- Gomat198
ing in 115 Gomukha 107
Fire, column of 4 Goparvata 104
Fire-god 35 Go-sabura l 19fn
Fim,Ja. 1:4,aia 124 0nm, cooked rice mixed with
fits, one who is malicious towards green 121
the preceptor and other cldcn
shall have epileptic 115 Haunavatf 98
Flour 121 Harusing ocbcrs 114
Plowe.a 123 Hardwar lOSfn

190 Index
Hirita 107 KilahuU 101

Hutiratha 119fn Kiluni99
Heaven, enjoyment of pleasures in Kllamukha 80
96 Kllllljana 103
Hemalcuta•
104 Ja/a,itra 114
Heroes, Gaud created many Kalbira92
terrible fiery 73 Kalpalati 120fn
Hirar,ya-garbba 119fn Kalpavrlqa l l 9fn
Hirm,yatuipu 162 Kalpdvara 96fn
Hi~yn.a 162 Kimldhcou 119fn
Hirar,yanibha 107 K1mn.124, 102
Hi~yUva l 19fn Kamalilaya 102
Horse, killer of a 114 Kampi 18
Karilpi, flood in the river 21
Ila 37 Kanakhala 101
lndradyaumna lake 99 KanUin
•
107
/an.160fn Kanchipuram 18fn
1,ya 107 Kitlct 18,102
Kmdu
• •
106
Jibili 106 Kankidri 103
Jack-tree, offering fruit of a 122 JCdkiJa 80
Jagery, offering devoutly cooked Klnkvirya 107
rice with 121 Kintiii1Ill2,178, 180
Jaimini 106 Kanva
•
99, 106
Jilandhara 104, 146fn Kanvll'lsa
• •
106
Jilapida 107 Kanyi98
Jamadagni 106 Kapilamocma 100
J11p1,,, censurer of 114 Klpllihs53
Jasmine 124 Kapidbvaja I 07
Jbelum 99 Kapila 107
nvantJ 123 Kapmjala 107
Jvilimukha 104 Karl!• 114,163
JvilimukhI 104 KMmas, Bbirata is the lmd of 93
Jvilisya 163 KUI47, 125
Jyotirlinga 102 Kam,cJinya 107
KauMlya 107
Kadambapwf I 05 Kuika106
Kaillsa 105 Kaulikl 99, 153
Kaitat,ha, Madhu and 129 Klvaf98
Kaivalya 107 Kedlra 47, 100
Kakubha 123 Kedinnllba 96, 1OOfn
Kllabbairava 100 Kha4,alr1ba 83, 112
Kalidhara 112 Kinda of Naraku (Hclla) 114

Index 191
Knowledge, pure 96 Mahf6hon 114

Kosi 99fo Mablhanu 163
Krauftca 107 Mu1Jc:ila51
Jemitapa107 MulJc:lllptaplta/Mahikiftpraplta
.. . .
Knnavent98 153
Kfttivlsa 101 Mahimaulil63
Kfatriyu 126 Mahlnunva 114
Kubi •
106 Mahilirtha 104
Kukula• 114 Mahivrata 80
Kmnlri98 Mahita, 65, 161
Kumbbaghor:ia 105fn Mahi!&, killing of 168
Kumbhakona •
105 Maitreya 107
Kumbhanadl 41 Malicious intentions 118
Kwnuda 106 Milinl99
Kumudu,a •
106 Mallikl 123
Kurabaka 123 Mallikirj1ma 101
Kuruk~etra 101 MiDua99
Kuh 107 Minavu 127
Kutaja 123 . . . 106
Minduami
Kutsa 106 Mandikint 98, 1OOfn
Mii:14avya 106
Labhapur lOlfn
Mindhlta 1OOfn
Lame, who runs after other men's
Magali 101
wives shall be.come 115 Ma.,ikan)iki 99
I..and, illegal possession of Manimukti 102 .
(agricultural) 118 M.;,tn, ~wvdriy• 117
Lingala, Peca l 20fn Mantra, Aghanwsana 82
Leaf, betel 122 Mantr&r, ~wvdriy~ 124
Liar 118 Manu 126
Liberation, final 96
M~«Jcya 95
Lights 122 Maruts 126
Lmga-worship 81fn Marutvin 107
Liquor, sin of imbibing 116
Matailga 106
Lizard, person with malice towards
Malhurl 125
Visnu
• •
shall become a 115 Mitura 107
Lobityi 99 Maudgalya 107
Lokiksi 107
• Miyi 125
Lopimudri 182
Mayurapura105
Lotuses, white 120 Meat, eater of 114
Madhucchandas 106 Milk, bathing with 123
Midhyane,vara 95, 96fo Mixture of sandalwood ctc 122
Madurai 1OSfo Moqa-diyaas, seven towns
Mahibbilta-gbata 120fn regarded u 125

192 Index
Moehcn 78 Pl(,4av•41
Mouac. coe who is malicious co Pu:iini 104
Siva shall become a 115 PipanUana 112
Mouth, one who eats forbidden ParUara 107
foodsmffs shall have putrid J J5 Parents. hostility coward one's 118
Mrltandu
• • •
107 Parents. ill-treating of 114
Mw;i4! 100 Putc, nndal l 22
Murall98 Pi/uparas 53, 80
Musk 91,122 PUupatiam., tenets of 184fn
Musk-deer 91 fn Pl4ala 123
Pltllagaligl 99
l'ladanta 107 Patdjali 102, 107
Nails, thief of gold will have bad Pathyaeivana 107
115 Pavitra 107
Naimifa 100 Pay.,199
Nair,u45 Perlinncs, good 123
Nalau 106 Pinikinf 99
Nala 37 Pippalida 106
Nunls54 Pitchers, offering a pile of full 121
Nandyivartas 123 Poison, administering 114
Nara 107 Powers. eight supemonnal 12
Nlriyai:ia 107 Prabbila 103
Narmadi98 Pracanda 163
• •
Nava-ttrtha 182 Prapitimaha 101
Necklace, pearl 123 Pratardana 36
Nerbuda98 Pravilldrlivara 112
Nidlgha 107 Prayiga 100
NTIAlohilA 1l 1
Priyilav&J.ta 103
Nirucchviu 114
Prthuatmhba 106-7
Ni,umbha, Sumbha and 152, 166 •
Nyagrodhlr&J'.lya 104 Pudding, milk 121

Nyanku 107 Pulaha 106, 127
Pulaka91
Orblclra 100 Pulutya 106, 127
Padikantha 105 Pulses. offering of cooked rice with
• ••
Pain-Ganga 9'Jfn 122
Pampi lake 99 ..
Pundarlka 107
Pa/lcq•'VJ'a• bathing the deity with Pwubiitl 100
123 Piisan
•
35
Pdclanis81 '°'kara 31fn. 100
Paftca-Kedlras 96fn Pu.,karu,I. Alya 103
Pallclmfta, bathing the Lord with Pufpajit t 07
123 PUff)lka 36

Index 193
Raibhya 107 Sanaka 2fn, l 07

Rlfaa/i, offering of 121 Sant'ldan• 2, l 07
Piksasu
•
127 Sanlrana 2, l 07
'
Sanatkumira 2, 107
Raktakinana 105
Rima 37, 99fn ~andalwood, yellow 122
Rimanitha 102 S~ilya 106
Ratr,1100 Sanbra. a boon granted to GIJ.lC,a
Ratnadhcnu 120£n by 179
Ratningada 182 -~apedl86fn
Raunva 114 Saptaslgara 120fn
Rivi98fn Siradvata 107
Rice, offering of cooked 121 SaruvatI 38, 98
Rice-flakes, offering of beaten 122 SarivatI99
Righteousness, reviler of 114 Sarayil 98
Rishikulya 98fn Slr0.pya3
Romda 106 Satadru98
Roots, offering of bulbous 122 Sitltapa 106
~,yurnga 101 Satya 107
Rudraksctra
•
47 Satyikhya 107
Rudranitha 96fn Satyavati 74
Rudratului 124 Saubhari I 06
Rujogandbi 100 Saulkiyani 107
Rur,,a 22 Sivitri 38
Scat, offering excellent 123
. .
Sadinana 178 Secret, committing gieat sins in
Sadyojita 160fn 114,118
Saffron 22 Seeds, offering cooked rice with
Sage, lame 36 gingelly 121
Sage, monkey-faced 72 Serpents 126
Sages, Seven 36 Sctubandha 102
Sages, list of 107fn Short-lived, person who promises
Saindhava 107 sometlling but does not give it
Sai,ira 101 will be 115
Saiva sects 80 Siddhavata 102
Sika!iyana 106 Silver 122
Satra 34 Sins, expiation for all great 116
Satti 98, 107 Sipr198
Sakti, festival of 51 Suuplyana 107
SaktipTl)la 104fn Siva, amulet of 113
Sambhu, Pirvali closed the three Siva, Brahmi ~d Vi~u born of
eyes of 15 parts of the splendour of 29
Samhiral14 Siva, eight forms ('lfta-milrtis') of
Sarltvarta 107 12fn, 141

194 Index
Siva, five faces (aspects) of 160 Svircika 107

Siva, KetakJ not used in the Svayarilbbu 101
worship of 144fn Sviyarbbhuvi 101
Siva, 1-ing• of 6fn Svetaketu 107
Siva, service rendered unknowingly Svetuar,ya 102
to 63 Swan, Brahmi as a 29, 111
Siva, worship of 96
Sivlgama 113 Takht-i-Sulaiman 104fn
Sivayogins 109 Tanwi98
Slave, person who transgresses the Timrapan:ii 98
bounds of decency shall become
a 115
Soma 34
r.,,.,,.
T~cJava 104
114
Tapu§lli 107
Somaka 129 TipI99
Somanitha 102 Tirakisura 105
Somatirtha 102 T.,..J• 114
Somodbhavi 41 T•tpuru1• 160fn
Sona,
•
Sun never crosses the Teeth, drink-addict will have dark
mountain named 35 115
Sonidri, circumarnhulation of 179 ntr1r,• 114
S~anada 38 Tilli102
S~uaila 13 'Jirtha, Agasty• 39
S~uaila, circumambulation of 77rtha, Agneya (i.e. pertaining to
186 Fire-god) 40
Sn38 17rd,•, Ai/any• 39
Srihitake§vara
•
105 Tfrlha, Brjhmya (pertaining to
Srikotiki 103 Brahmi) 39
Srim~adhyirjuna 102 Tlrtha. KAubera 39
Sriparvata 47 1Trtha, ~lliv• 40
Sripifa)a 105 Tlrtha, s.un 40
sr1iai1a 101 'Jirtha, Vllismiva
••
40
Srl)undara 105 Tlrtlu, V ~ 45
Sthinu•
101 'Jirlha, Viy•vly• 45
Sth~upriyi 101 TlrtM. Visnu
••
45
Sudras 126 Tiruvannamalai I fn
Sughon 114 Tongue,athicfshallinhcrit
Sugriva 99fn diseases of the 115
Suhotr 107 Tons 98fn
Suk~i 101 Tree, banyan 38
Sumantu 107 Tripurintaka 103
Sundare,vari 51 Truanku 105
SuJruta 107 TritOlldri 110
SUVUIJU8 113 Troabindu l 07

195
Tryllhbaka 105 Vedirar,lya 103

Tuberculosis, Agni (the Fire-god) Vegavatl98
afflicted with 34 Veni•
38
Tuberculosis patient, a Brihmai:ia Venuvana
•
104
slayer reborn u 115 Vibb~aka 106
Tuli·purufa l l 9fn Vicunu. . 163
Tungabbadri 98 Vidhipilaku 52
Twiganitha 96fn Vijayi 19
Vibrilaka 163
Udaiika 107 Vik9'C~ar}• 163
Ugri101, 111 Viniyaka 52
Ugrisya 163 Violence, one fond of 114
Umi 152 Viplil 98
Umbrella stl•dded with pearls, VIrakotPt• 104
offering of J23 VijiJiksI •
99
Upamanyu 103 . . 126
Visnu
Upayija 106 Vi~~u. Dispute between Brahmi
Utathya 107, 127 and127
Uttama 107 Vi,ravas 107
Vi§vacalrra l 20fn
Vai Gai 98fn Vitasti 99
Vai,arilpiyana 107 Vrddhicala
•
102
Vaitvadcva 41 Vultures 126
Vai§yas 126 Vyigbrapura 102, 105
Vajn 114 Vyihftis 124
Vajringada 112, 175 Vyisa 106
Vajringada, lndra incarnated as
184 Wardha99
Viii 37 Water, ice 122
Valmike§a 102 Wealth of others, taking away the
Vllmlki 104 115
Vimadeva 107, 160fn Weck, fruit of circumambulating
Vin 106 ~icala on different days of the
Vu,f 35 59
Varadi99 Welll, damager of 114, 118
Varatantu 106 Wheat, cooked 121
Varuni98
•
Wife, abducting another man's 117
.. 106, 127
Vuistha Wife, sexual intercourse with the
Vasif!ha, Agastya and 38 preceptor's 117
..
Vllistlu, 39 Wine, drinking of 114
Vltl,ana 107 Woman, killer of a 114, 118
Vatsa 106 Women, Presiding Deity of chaste
VlyuO'ttlu 38 152

196
Worship, procedure of SO Ylmya4S
Yitukirbqikl 98
Ylja 106
Yijftavalkya 107 Zodiac, flowers to be offc:1 cd an
Yaktu 127 diffaent 1ign1 of 123fn
Yanuni 41


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THE

MOTILAL BANARSJDASS PUBLISHERS

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Also availabl• al:

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l. Introduction: MM-~<Jeya's Query 95

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10. Manifestation of the Fiery Linga 131

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1. The third section of the MdMlvarakluJ,;,4a of SkP is called Aru{t4ca/a-

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Srt Sura said:

1. Sanaka-One of the four earliest mind-born eom of l()Cl Brah.ml.

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name, that is eternal and grants the SarDpya ('similarity of form')

13. On hearing these eager and enthusiastic words (of Sanaka)

1. Thi• refers to the manifestation of Siva in the form of a belinninalca

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22. May it be heard how that wonderful splendour of Siva

1. AD echo of CltaNJo8ya Upanl,- Vl.2.3.

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arising from his own soul and devoid of arrogance. Now I am

1. This shows that Pur&oas regarded the Lftlga of $iva as representias

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1. This idea oftbe necessity of divine arace for self-realization is stated

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Greatness of the Immovable linga ofSankara

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12. "Be victorious. 0 Overlord of the three worlds; be vic-

1. sa-putra(l4m. But this should be emended as su.putra(lllm •of ,ood

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37. 0 Lord, be served through the dances and songs of

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63. After hearing devoutly these words orally transmitted

Parvatl Goes to Kiilfcl for Penance

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Sb-6a. On hearing these words, Brahma, the 'Lord of Devas,

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43. On being asked "How much time has passed?", Siddhas

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1. Klncl-Kanchipuram on the river Palar in Tamil Nadu 43 miles south•

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66. On being told thus by the Lord of Devas, the goddess,

Pdr,atl Goes to the Hermitage of Gautama

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1. N7Jlo Mental assignment of various parts of one•s body to the

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28. This ftocd is created by the Miyi of Siva. It comes to

1. A stranae etymolo&)'. The word fll(ttl is probably a Sanskritization

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40. Formerly, in order to dispel the delusion of Brahmi

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The Greatness of Brohmapu,kara