THE SKANDA-PURANA PART Ill MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED DELHIFurst Edition: Delha, 1951 Reprinted Dethi, 1982, 1990 Also available at: MOTILAL BANARSIDASS 41 U.A. Bungalow Road, Jawahar Nagar, Delhi 110 007 120 Royapettah High Road, Mylapore, Madras 600 004 16 St. Mark's Road, Bangalore 560 001 Ashok Rajpath, Patna 800 004 Chowk, Varanasi 221 001 PRINTED IN INDIA BY JAINENDRA PRAKASH JAIN AT SHRI JAINENDRA PRESS, A-4S NARAINA, PHASE I, NEW DELHI 110 028 AND PUBLISHED BY NARENDRA PRAKASH JAIN FOR MOTILAL BANARSIDASS PUBLISHERS PVT. LTD., BUNGALOW ROAD, DELHI 110 007CONTENTS PURVARDHA Chapters PRErAVawne The Manifestation of the Taijasa Linga--Arunacala Greatness of the Immovable Litga of Sankara Paryati Goes to Kafici for Penance Parvati Goes to the Hermitage of Gautama The Greatness of Brahmapuskara Description of Various Holy Places at Arunacala Different Tirthas on Arundcala The Propitiation of Arunesvara The Efficacy of the Circumambulation of AruneSvara The Fight with Mahisasura Mahisasura Slain: His Head Stuck to Gauri’s Hand The Reunion of the Goddess with Siva Granting of Boons to Parvati UTTARARDHA Introduction: Mirkandeya’s Query A List of Different Sacred Places of Siva on the Earth Mirkandeya’s Further Query The Greatness of Arunacala Rewards and Punishments Resulting from Previous Karmas Expiatory Rites Holy Rites for Special Attainments The Description of Creation Dispute between Brahmd and Visnu 16 127INDEX Manifestation of the Fiery Liga Visnu’s Exploration of the Lower Part of the Linga Brahma’s Exploration of the Top of the Column of Splendour Brahma Requests the Ketaka Bunch to Perjure Manifestation of Saikara Brahmi Prepares to Eulogize Siva Description of the Temple of Arunacala by Brahma and Visou The Sports of Siva and Parvati Parvati’s Devotional Service to Arunacalesvara Demon Mahisa Slain by Durga Parvati’s Eulogy of the Lord of Arunacala Siva Praises Parvatt The Story of Vajraigada ‘The Story of Kaladhara and Kantisali Vajrangada Attains Salvation Contents B1 133 140 143 M45, ISI 161 171 175 181 187SKANDA PURANA Book I : MAHESVARAKHANDA Section II : ARUNACALAMAHATMYA PORVARDHA! CHAPTER ONE The Manifestation of the Taijasa Liiga— Arugacala Obeisance to Sri Ganeéa. ‘Now begins the Parvardha (‘First Half’) of the narrative of the greatness of the excellent Arunacala.* 1. Hehasthe Tripundra (i.e. three parallel lines of ash as sectarian mark) on his forehead. In the middle of the forehead, he has a Tilaka (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 bz 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 Arunagiri. Vyasa said: 2-5. The sages residing in Naimisa forest said to Sita: “We are desirous of hearing the greatness of Arupacala from you. Kindly recount its greatness.” 1. The third section of the Mahedvarakhanda of SkP is called Arundcala- mahatmya. 1t is divided into two parts. The first part consists of a dialogue between god Brahmé and Sanaka and contains thirteen chapters. The second part has a different pair of interlocutors, viz, Nandikesvara and Markandeya 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 Narada Purdna, probably due to the difference in the pair of interlocutors. 2. Variously called: Arupagiri, Sopadri etc., all of which mean ‘Red Mountain’. The hill is Tiruvannamalai in the South Arcot District of Tamil Nadu,2 Skanda Purdna On being requested thus, Sita spoke to those sages. Srt Sita said: Formerly Sanaka' asked the Four-faced Lord Brahma the 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. © 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 bya 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, I have fully acquired in an orderly man- ner the knowledge of (the cult of) Siva, the essence of all the Vedas. 9. Oreceptacle of mercy, Lirgas of Siva, those on the earth, those in the heaven, and those belonging to human beings, to Siddhas, Bhiitas (Spirits) (have been heard of by me), O leader of Suras. 10. Tell me about the Taijasa (‘Refulgent’) Liga which is divine, free from impurities, capable of destroying the enemies (such as lust, anger etc.), the Liga which manifested itself in the continent (called) Jarnbi. 11. O storehouse of kindness, enlighten me (about the Liga) that is destructive of sins by merely remembering its 1, Sanaka—One of the four earliest mind-born sons of god Brahma. ‘The four brothers, viz. Sanaka, Sanandana, Santana and Sanatkumara are generally grouped together as Sanakadi, But here Sanaka as an independant ‘sage is intended by the author. 2. A pun on Vibhiti which means ‘greatness’ as in BG X.41 and also sacred ash’ to be applied for purification.Lili (P).1.12-21 3 oe that is eternal and grants the Sdripya (‘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 him. 14. Seated on his lotus-seat, the Four-faced Lord meditated upon Sarhbhu 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.! 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. Dueto 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. “O 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 Sadaéiva 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. This refers to the manifestation of Siva in the form of a beginningless and endless column of effulgence to Viggu and Brahm& who were fighting with each other to establish their personal superiority at the beginning of creation of the world. Vide below vv 23-72.4 Skanda Puraga 22. May it be heard how that wonderful splendour of Siva formerly manifested itself. It is called Arupadri and it is full of natural mercifulness. 23. Narayana and I, both of us are born of Sadasiva whose rise surpasses (i.e. precedes) the entire universe and who engaged himself in the mental resolve ‘Let me be many.”! 24. We began to argue mutually that we have been born naturally. With great haughtiness, we engaged ourselves ina combat in which we never became tired at all. 25. Observing our exceedingly terrible determination in our mutual fight, Iévara, 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; I 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 acolumn 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, O children of deluded minds, do you think of fighting? Siva himself will decide about the inequality in your 1. Anecho of Chandogya Upanisad V1.2.3.Liti ),1.36b-52 5 strength. Here stands the form of Sathbhu 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. Visnu and I set out to seek out that form of Sarnbhu 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 moonin the sky reflected in water, so also we attempted to measure that refulgence. Then with great zeal, Vignu became a Boar of very huge body. For the investigation of its root, he dug up the interior of the earth. I assumed 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 carth. He saw the fiery column appearing still farther down. Even after searching for many crores 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 isa pity) that I started to seek (the root cause of) Siva after taking the physical form of an animal. By the favour of Sarbhu, my father, a kinsman of unpretend- ed (i.e. sincere) kindness, I have regained this intellect enligh- tening my own Soul. If Sarnbhu, the great Lord, himself wishes to protect anyone, he will have perfect knowledge immediately,6 Skanda Purdna arising from his own soul and devoid of arrogance. Now I am (physically) unable to perform the worship of this preceptor of the universe. I shall dedicate myself to Sankara and seek refuge in him.’ Thus Visnu 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 I saw the column of fire, the splendour of Siva worshipped by Suras, resembling a huge Lirga,’ being higher and higher still. 55b-61a. As Iwas desirous of seeing the eternal, ultimate extremity of Sarnbhu 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.’ 61b-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 Siva dawn upon (i.e. occurs to) me 1, This shows that Puranas regarded the Liriga of Siva as representing this beginningless and endless columa of fire and nor his phallus,Liii (P).1.67b-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! Perpetual obeisance to the Siddhas who have dedicated their minds to Siva. My mind has become purified by the power of penance acquired by the contact with those Siddhas. Therefore, I know and realize Siva, my own cause (i.¢. 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 Sarhbhu alone whose ultimate truth the Vedas along with the great Agamas, do not understand. Sarh- bhu is different from the universe. Having regained my body I resorted devoutly to the moon-crested Lord Siva and addressed the lotus-eyed Visnu: 69b-72. ‘Alas, what is this mysterious thing that has befallen even persons full of heroism. We are born of Sarhbhu, 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 Sadasiva, 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 of the necessity of divine grace for self-realization is stated in Upanisads: ++. yam evaisa vrquile tena labhyab, tasyaisa dtma vivrqute tanim svdm] —Koasha 1.2.23; Mundaka 3.2-33 Skanda Puriga CHAPTER TWO Greatness of the Immovable Linga of Sankara Brahma said: 1. Irecited 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 Bhilinga (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 without. 5. O Lord of Devas, this form of yours, that cannot be ac- curately defined, shines in the inner soul of the Yogin as though ina 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. O Mahadeva, O Lord, be pleased yourself, O Lord superior to the universe. Command your diligent devotee in the requisite engagements.” 10. After humbly submitting this, 1 bowed down again and again to the Lord of the Chiefs of Devas. Then with palms joined in reverence, I sat near the Lord. 11, Thereupon, making his words pure and blessed by means of the eulogies of Sankara, Visnu with a voice as majestic as the Tumbling sound of a fresh cloud, spoke thus:Lili (P).2.12-24 9 12. “Be victorious, O Overlord of the three worlds; be vic- torious, O Lord holding Ganga. Be victorious, O Lord with un- even (three) eyes. Be victorious, O Lord with the crescent moon on the crest. 13. Unmeasured and genuine, © Sarbhu, 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 Vidyds. You lead them to the status of Puranas by means of prosperities(?) Like a father you nurture and develop those having sons.? 15. OTsana, 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. Youalone are competent enough to understand yourself, or by means of your grace. Does not a bee, having dragged a worm to itself, transform it into itself (a bee)? 17. Dothe 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. O benevolent Lord Sankara, reveal your form to us, the form that gives delight to our eyes, O 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 effulgence, 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 Purusa, the Lord (himself) spoke to us as his sons. 23-24. “Lam delighted with you both and your devotion to 1. sa-putrapdm, But this should be emended as su-putrandm ‘of good ‘sons’,10 Skanda Purdna 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 realization of what you two desire, choose another boon too. I have come to you as the bestower of boons.” 25. At these words 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 Isana by means of the Vedic Mantras: 27. “Ibow 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, O Lord, becomes in a moment the residence of Suras, which ‘becomes one-that is asked about and sought after. 29. Siddhas, Caranas, 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. For the sake of blessing the worlds, withhold and with- draw your refulgence, and become an immobile Linga with the name Arunacala. 32. Those men who devoutly bow down to this fiery form named Arugacala become superior even to the immortal ones. 33. May all the worlds, Siddhas, great sages and different Ganas assume human form and serve you. 34. May the celestial trees beginning with Xalpaka growing in the divine gardens, serve you and thereby grow laden with dif- ferent kinds of fruits. 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 off of the dirt of sins. 36. Though he has two different types of transit, the Sun will not transgress your peak while you are in the form ofa Linga.Liii (P).2.37-50 i 37. O 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. O Arunicala, may all men resorting to you obtain /sitva (i.e. mastery over everything), Vasitva (i.e. ability to win over others), Saubhagya (i.e. good fortune) and Kdlavaficana (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. Vispu) too prayed in the same manner to Lord Siva, the bestower of boons, the Lord of the Aruna mountain. He bowed down and spoke thus: 42. “Be pleased, O Lord of Sona-Saila (i.e. Arunacala), full of mercy. O Mahega, 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 Laksmi, so also let your devotees be so. 44. Your great and wonderful form cannot be adored by the persons of insufficient merits, O 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- Tations, become emperors. 47. OLord of Arunacala, 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 Aifvaryas (‘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 Vispu, the Moon-12 Skanda Purdpa crested Lord assumed the state of an immobile Liga in the form of Arunacala. 51. Indeed this Liviga which is well-known as Arunadri 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 Puskara 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 all created things are reabsorbed into Prakrti, all the future seeds are certainly deposited there. 55. Brahmanas 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 truthfully 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 Ndda (i.e. the divine sound) is seated on the AkdrapIthika (i.e. the pedestal of the letter ‘4’) along with the five Vedic Mantras that assume the forms of the five syllables (i.e. namah Sivaya). 59. He is worshipped by the Guardians of the eight quarters always by means of the eight Lirigas. Having the cight physical forms, he bestows the eight Siddhis* (‘superhuman powers’). 1. The eight forms of Siva are the five elements, the sun, the moon and the sacrificing priest. Cf, the marigala (Nandt) of Saknutala. The names given to these in Tantra works are as follows: (1) earth-form: Sarva; (2) water-form: Bhava; (3) fireform: Rudra; (4) wind-form: Ugra; (5) sky-form: Bhima; (6) Yajam&na-form: Pasupati; (7) moon-form: Mahddeva; (8) sun-form: Iéana. 2. These eight supernormal powers are enumerated as follows: anima laghima praptik prakdmyarh mdhimd tatha/ Isitvam ca vasitvarn ca tatha kamavasdyita}|Liii (P).2.60—Liii (P).3.4 13 60. Siddhas leave off their own respective worlds and leading Suras abandon the Meru mountain and stay there (i.e. in Arupa- 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 Arunacala. It yields devotion to devotees as a boon. 62. Sarhbhu, the bestower of all boons, of the nature of Sonagaila (i.e. Arupdcala) 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 Parvati Goes to Kaficl for Penance Sanaka said: 1. OLord, this wonderful greatness of the Lord of Aruga- 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 Sona mountain, the bestower of boons? 3. Siva who has neither the beginning nor the end, has assumed the form of Sopacala. O Lord, it is on account of the penance of you both that he has been abiding here for offering boons. 4. When the name Sonadri that yields salvation is uttered even once, all the desired objects come to one’s presence. It is des- tructive of sins.14 Skanda Purdga Sa, The word Siva has the taste of nectar. Let the procedure of the worship of Siva and the story thereof (be des- cribed). 5b-6a. On hearing these words, Brahma, the Lord of Devas, who is Mercy itself incarnate, spoke after bowing down to the Lord of Arunacala. Brahma said: 6b-9. O dear one, let the ancient legend of Parvati, how she resorted to the Lord of Arunacala and became happy, be heard. Once Mahadeva, the Lord of Parvati, came to his divine gem-set throne fitted with festoons. It was as ‘charming as the Kalpa-tree laden with gems as its fruit and flowers. It was covered with precious stones. It hada canopy bedecked with pearls. It was full of fragrance due to the clusters and nosegays of flowers and divine incense. 10. Swarms of bees from the hanging clusters of garlands bummed and hovered around it. The vehicle of Guha (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 Parvati 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 Brahmana sages eulogizing (the Lord) with Mantras (selected) from the Rg (-), Yajur (-) and Sama-Vedas and by gods, Siddhas and saintly kings. 13-17a. It was filled with the Gayas of different forms and sizes, whose bodies were adorned with sacred ash. They appeared handsome as they wore Rudraksa 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 Parvati, graced the great divine seat. Adopting the pure and auspicious form full of splendour, the glorious Lord, the storehouse ofLili (P).3.170-33 15 mercy, sported along with Ambika. 17b-23a. He delighted Parvati by means of music, diverse Kinds of tales, different sorts of games at dice and the hideous dances of the Ganas. After bidding farewell to allthe Devas, sages and the members of his court, 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 Sarhbhu, 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 long 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 flourish nor did the Vedas shine. No living beings existed. Only the Unmanifest (i.e. Prakrti) remained by itself. On seeing this untimely destruction of the worlds, it occurred to those (venerable persons) who through their penance had16 Skanda Purdga 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? Yajfas 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 Saris (i.e. persons of spiritual wisdom) devoutly bowed down to Sarbhu 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- ful manner. 37. She is half of your body, O Lord, Your body is in the form of Siva and Sakti. Mahadeva is one and only one (without asecond). O 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 Sadagiva, the embodiment of mercifulness; O 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 Siddhis the Lord, the embodiment of mercifulness, said, “O 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.Lili (P).3,43-55 7 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. “O 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 Sarhbhu 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 Srutis, 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 youis being laid down in the manner befitting the world. After pondering over Srutis and Smrtis 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 Purdpa 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) will dispel the trouble caused by defilement. 57-58. 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, O gentle lady, by the eternal Vedas. 59-63. There is a city named Kaifici.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) well-known as Karhpa.? It is destructive of all great sins. Crores of sins of the men staying there tremble (with fear). There is one mango tree there.* 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 Ganas of different forms and sizes, Dakinis, the groups of Yogins and others, the chief of whom is Visnu serve you all round. 65. I shall be devoid of attributes and be undivided. I shall be present in your lotus-like mind. O gentle lady, do not become agitated due to separation from me.”” 1, KAficl_Kanchipuram on the river Palar in Tamil Nadu 43 miles south- west of Madras, The eastern portion of the town is Vaiggavite (Visnu-Kafici) and the western portion is Saivite (Siva-Kasici). Siva hereof is known as Ekamrandtha (with KAmAkhya as his consort). It contains the famous Tirtha Siva Gaga. One of the seats of Satkaricarya is here. 2. Probably the river Palar. 3, According to authority the Ekémra is a single mango tree under which, it is described in Arundcala Mahatmya, Parvati had performed pen- ance, It has been flourishing in the temple of Ekimreévara at KAficl from time immemorial. It appears that god Siva got his name Ekdmreévara from this “Single Mango Tree”.Liii (P).3.66—Liii (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 flowers and completely agitated with the chirping sound of cuckoos, she became pleased. Then she remembered Lord Maheévara. 69. With her limbs enveloped by the fire of love, she became as though emaciated on account of penance. Gauri addressed Vijaya 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 flowers reminds me (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.” CHAPTER FOUR P&rvatt Goes to the Hermitage of Gautama Brahma said: 1, After bowing dowmto the Mother of the universe and consoling her by means of hundreds of eulogies from the scrip- tures of Siva (7) Vijaya said to her: 2. “O goddess, you are always inseparable from Lord Sarnbhu. You are the goddess of his very life, the only Sakti of that Supreme Soul. 3. You wish to show your own Maya in such a way that Téana does not himelf reveal any separate existence (from you).20 Skanda Purdga 4. It was only after receiving his command that you have come (here), O Parvati. The behest of Sarnbhu regarding service (unto him) should never be transgressed by you. 5. Abstaining from all desires, you who have resorted to Sathbhu, should perform the penance in this place assigned to you by Siva. 6. Even otherwise, the protection of the universe is under your control, O goddess identical with the universe. The pro- ae and further maintenance of Dharma is yours along with iva. 7. Eagerly meditating on Siva who is devoid of divisions and parts, and stationed in your own soul, O 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). O 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 perform 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 Rudraksa beads. Laying aside the divine garments, she wore two auspicious bark garments. 11. 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. Namah Sivaya). 13. She took bath three times a day in the clear limpid waters of Karmpa. She made a Liga 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. 15. She performed penance seating herself in the middle of 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 late winter. 16. She caused surprise in the minds of meritorious-souled Sreat 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 Liriga out of sand and began to worship it with the ancillary rites of Nyasa* and Avahana (‘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 Igana, the cause of welfare, made perceptible by means of incenses, lamps, food offerings etc. with feelings of devotion. 21-22. (Once)Lord Siva himself, to test Ambika, caused a big flood in the river Karnpa (which) surrounded her. On seeing that exceedingly great flood approaching, the friends said to Arthbika who was seated (there) in the course of her holy observ- ances: 23. “O 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 Liriga is destroyed good devotees should give up their lives. 1, Nyisa—Mental assignment of various parts of one’s body to the tutelary deities—MW 572 A.22 Skanda Purdna 28. This flocd is created by the Maya 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, Ambika closely embraced the Linga. Although she was engulfed by the spcedy flow, she did not let it go. 31. The nipples of her breasts pressed so hard against the Linga that an impression was left appearing like a scar on it. Then (the goddess) respectfully bowed down to the Liviga clinging to it. 32. Remembering Sadasiva, 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 Liriga which caused tremor, perspiration, protection, bashfulness and love-sport in her. 34. A certain (mysterious) incorporal divine voice addressed her: “O girl, leave off that Liga. 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 Dharma) has been arranged. Let human beings become blessed and satisfied by bowing down to this Liriga. 37. I shall assume an effulgent form and stay here under the name Arundcala for the sake of (men’s) achievement of Siddhi on the surface of the earth (itself). 38. The word Runa means collection of sins because it pre- vents a man from all the worlds. When the gocd is seen there is no Runa. Hence Arundcala.? 39. The sages, Siddhas, Gandharvas and noble-souled Yogins leave off the peak of Kailasa (mountain) and of Meru and resort to this (mountain). 1. A strange etymology, The word rupa is probably a Sanskritization of some local word.Liii (P).4.40-51 23 40. Formerly, in order to dispel the delusion of Brahma and Krsna (i.e. Visnu) who were born of a part of mine but were fighting with each other, I stood here (between them) in the form ofa fiery brilliance. 41. My crest was not seen by Brahma who assumed the form of a swan and my foot was not seen by Visnu who took the form of a boar. I was bowed down to by them with dzvotion. 42. Then I was pleased. I become 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 Arupdcala. I was persuaded by them to assume the state of an immobile Linga. 44. Goto Sage Gautama of exalted fortune and ask him about devotion unto me. After hearing about the greatness of Arunacala, perform penance there. 45. There I shall reveal to you th2 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, Ambika spoke: 48. “O Devas, and the sages of steady holy observances, stay here on the sacred banks of Karnpa maintaining your holy vows. 49. Let this Linga 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. 50. Day and night I assume an entire, undivided, attributeless form and propitiate this Sonegvara, the bestower of boons, by means of Mantras. 51. In this world let all types of desired prosperity be achiev- ed dueto my performance of the penance and observance of piety and righteousness as well as by seeing the Liga (installed) by me.