Skandapurana 1.4.65: viṣayānukramaṇikā

Now begins the second [part], the Kaumārikākhaṇḍa, in the Māheśvarakhaṇḍa. (1–2)

1. In the dialogue between Sūta and Śaunaka, at the commencement of the description of the māhātmya of the tīrthas situated on the shore of the southern ocean, in the narration of the account of the māhātmya of the Pañcāpsarastīrtha, the account of Arjuna's pilgrimage to tīrthas: there, of Arjuna setting out to bathe in the tīrthas on the southern ocean shore, his being restrained from bathing in the five tīrthas by the ascetics living there out of fear of the crocodiles residing there; the ascetics, seeing Arjuna's righteous mind, granting Arjuna the boon of long life; then Arjuna, approaching the Saubhadratīrtha and stepping down to bathe, being seized by a crocodile as he proceeded to bathe; upon Arjuna pulling the crocodile out by force, the crocodile turning into the form of a woman; that woman describing the account of her attaining the state of a crocodile through the curse of a brahmin who had been solicited for sexual union by her together with her four female friends, and her residing as a crocodile in the five tīrthas according to Nārada's word; then Arjuna, entering the other four tīrthas and bathing, pulling out the crocodiles residing there and rescuing all the apsarases; when Arjuna felt doubt through a desire to know the cause of the obstruction of the tīrthas, the apsarases saying, 'You should ask Nārada regarding this matter,' and departing to heaven.... 75 2

2. Arjuna's meeting with Nārada; after hearing the news of the welfare of the Pāṇḍavas from the mouth of Nārada, Arjuna asking a question to Nārada out of a desire to know the māhātmya of the tīrthas; then Nārada, with an introduction narrating the news of the world of Brahmā, recounting the dialogue between Kātyāyana and Sārasvata related by Suśravas; there, the great seer Sārasvata expounding the truth of dharma to the great seer Kātyāyana; and then the description of the māhātmya of gifts; after hearing the māhātmya of gifts, the account of his own—that is, Nārada's—wandering through various regions to acquire wealth for the sake of giving gifts, his mind being eager for giving gifts.... 77 1

3. Nārada, wandering the earth, coming to the hermitage of Bhṛgu on the bank of the Narmadā; after Nārada stated his purpose to Bhṛgu, Bhṛgu describing the māhātmya of the Stambhatīrtha situated at the confluence of the Mahī and the ocean with the purpose of declaring a holy place worthy for giving gifts; there, the account of the brahmin Prāṃśudevaśarman residing on the bank of the tīrtha; the bestowing of one-fourth of his own merit to the brahmin Subhadra residing on the bank of that tīrtha for the sake of offering the darśa-śrāddha to his ancestors at the confluence of the Mahī and the ocean; having heard the māhātmya of the Stambhatīrtha situated at the confluence of the Mahī and the ocean spoken by Bhṛgu, Nārada contemplating establishing a place at the confluence of the Mahī and the ocean. 79 2

4. Nārada, requiring wealth to establish a settlement at the confluence of the Mahī and the ocean, feeling concern regarding the acquisition of wealth through pure and righteous means; from the mouth of the sages, going to King Dharmavarman and gladdening the king by explaining the meaning of a single verse heard by King Dharmavarman from a heavenly voice beginning with 'Having two causes, six foundations...', and obtaining his assistance to accomplish his intended pious duty of giving gifts. 81

5. Then Nārada, searching everywhere to find a worthy brahmin recipient for the gifts, subsequently going to the village of Kalāpa in the disguise of a brahmin; going there and asking questions in verse form to test the brahmins; an eight-year-old boy among those brahmins alone giving the correct answers to the extremely profound questions posed by Nārada. 84 1

6. Then, Nārada, manifesting in his own form, requested the brahmins to settle at the great sacred ford where the Mahī meets the ocean, providing for their livelihood, and brought them mounted on the tip of his staff, with a description of the route from Kalāpagrāma in that context; at the time of washing the brahmins' feet, upon the request of the great sage Kapila who had arrived as a guest, the handing over to him of eight thousand brahmins from among those brought; at the time of offering the honey-mixture (madhuparka), because the brahmin Hārīta first put forward his left foot for washing, Nārada’s pronouncement of a curse upon all the brahmins: "You will become fools!"; the casting of a similar curse upon Nārada by those brahmins as well; the explanation of the reason for putting forward the left foot; then Nārada, out of remorse, remembering the story of the brahmin Cirakārin; therein, Cirakārin, the son of Medhātithi Gautama, going at his father's command to kill his unfaithful mother, delayed through reflection; meanwhile, Gautama's remorse through the counsel of Indra who had come in the form of a brahmin; Gautama following Cirakārin who had gone near his mother to kill her; upon seeing his father, Cirakārin casting his weapon onto the ground and offering a prayer to his father; the father Gautama, while praising the deliberateness of Cirakārin, conferring a blessing and bringing his wife and son back home; Nārada's alteration of the time of the curse so that the curse given to the brahmins would take effect in the Kali age; then the description of the settlement of all the brahmins in Mahīnagara, built by Viśvakarman himself, through gifts of gold, cows, houses, wealth, and the like at the confluence of the Mahī and the ocean. 87 1

7. Arjuna's request to Nārada out of a desire to hear at length the māhātmya of the confluence of the Mahī and the ocean; Nārada's undertaking to describe at length the māhātmya of the Mahī-ocean confluence; therein, the commencement of the account of King Indradyumna; of Indradyumna who had gone to the world of Brahmā, after residing there for a long time, his being sent back to the mortal world by Brahmā in order to make his fame manifest once again on earth after a long lapse of time; Indradyumna, having returned to the mortal world, approaching Mārkaṇḍeya—who was longer-lived than any inhabitant of the earth—and questioning him regarding knowledge of his own history; upon his stating that he was unaware of his history, Indradyumna's attempt to enter the fire; then Mārkaṇḍeya leading him into the presence of the crane Nāḍījaṅgha, who was even longer-lived than himself; his also stating his unawareness of Indradyumna's history; and then, questioned by Indradyumna, the crane Nāḍījaṅgha recounting his own past history to explain the cause of his long life. 90

8. Then, in order to find knowledge of the history of the despondent Indradyumna, Nāḍījaṅgha leading Mārkaṇḍeya and Indradyumna into the presence of an owl named Prākārakarṇa, who was longer-lived than himself; after that owl Prākārakarṇa also stated his unawareness of Indradyumna's history, his explaining the cause of his own long life upon Indradyumna's question; in that connection, the description of the māhātmya of the bilva leaf. 92 2

9. When Indradyumna became indifferent because the owl Prākārakarṇa did not know his history, and Nāḍījaṅgha pointed out the necessity of finding knowledge of Indradyumna's history, the owl Prākārakarṇa leading Indradyumna, Mārkaṇḍeya, and the crane Nāḍījaṅgha to a vulture residing on Mount Gandhamādana, who was longer-lived than himself; that vulture also stating his unawareness of Indradyumna's history, and recounting the narrative explaining the cause of his own long life. 93

10. Seeing Indradyumna’s resolve to enter the fire out of indifference due to the Gandhamādana vulture's unawareness of his history, upon the request of Prākārakarṇa, the vulture leading Indradyumna, Mārkaṇḍeya, Nāḍījaṅgha, and Prākārakarṇa into the presence of a tortoise residing in Lake Mānasa, who was longer-lived than himself; when they arrived at the shore of the lake, the tortoise, seeing King Indradyumna among them, plunging into the water without offering them hospitality; then, upon the vulture asking him the reason for entering the water, as that tortoise recounted the narrative of a sacrifice performed by Indradyumna in the past, Indradyumna's fame was restored; whereupon the gods showered flowers upon Indradyumna, brought an aerial chariot, and a divine messenger urged Indradyumna to go to the world of Brahmā; Indradyumna, expressing his unwillingness to go to the world of Brahmā, questioned the tortoise out of a desire to know the cause of his long life. 95

11. After recounting the story of his own previous birth and extending hospitality to Indradyumna and the others, the going of all six of them—Indradyumna and the rest—into the presence of the great sage Lomaśa, who was even longer-lived than the tortoise, to receive instruction.

12. After the meeting of Indradyumna and the others with the great sage Lomaśa, when asked why the exceedingly long-lived sage Lomaśa had built no hermitage, Lomaśa, describing the nature of worldly existence, explained the cause of his own long life—in that context, the description of the māhātmya of worshipping the Śiva-liṅga. 97

13. After hearing the words of Lomaśa, all [of them] headed by Indradyumna pray to Lomaśa to receive initiation into Śiva's cult out of exclusive devotion to Śiva; great sage Lomaśa confers initiation into Śiva's cult on all of them and instructs them in the worship of the Śivaliṅga; thereupon Mārkaṇḍeya and the others perform austerity following the commencement of the yoga of action; Nārada arrives before those performing austerities; Nāḍījaṅgha and the others who had fallen due to a curse question Nārada desiring to know the means for their own liberation; Nārada instructs them that they should go to see the great sage Saṃvarta residing in Vārāṇasī; he explains the means to test Saṃvarta in Vārāṇasī; Nāḍījaṅgha and the others go to Vārāṇasī, recognize Saṃvarta by the method told by Nārada, and meet with him; Saṃvarta gives permission to Nāḍījaṅgha and the others to go to the confluence of the Mahī and the ocean in order to be freed from the curse; in that context, the narration of the story of the origin of the river Mahī; description of the incident of the disrespect shown by the mongoose, which was the reason for Yājñavalkya's stay at the confluence of the Mahī and the ocean; extensive description of the māhātmya of the sacred ford of the confluence of the Mahī and the ocean; after hearing the māhātmya of the confluence of the Mahī and the ocean from Saṃvarta, the five—the crane, the owl, the vulture, the tortoise, and Indradyumna—reach the confluence of the Mahī and the ocean, and their liberation consisting in attaining Śiva's own form by establishing a Śivaliṅga is described; the living liberation of Lomaśa and Mārkaṇḍeya is described; and therein the description of the māhātmya of the Indradyumneśvara liṅga established by Indradyumna; and the description of the māhātmya of the Śatarudrīya and other liṅgas at the confluence of the Mahī and the ocean. . .... 98 2

14. Now the description of the māhātmya of Kumāranātha; in that context, the commencement of the account of Kumāra's deeds; therein, the birth of a son named Vajrāṅga to Dakṣa's daughter named Diti; Vajrāṅga, by the command of his mother, goes to heaven, drags the lord of the gods by his foot, and brings him near the sun; then, at the request of Brahmā and Kaśyapa, Vajrāṅga releases Vāsava; then, by the command of Brahmā, Vajrāṅga undertakes austerity; while Vajrāṅga is engaged in austerity, his wife named Varāṅgī, intent solely on his service, is severely mocked by Śakra through the display of various terrors; then Vajrāṅga, having obtained a boon from Brahmā and returned from his austerity, asks a question desiring to know the cause of the terror of his wife named Varāṅgī. .. 103 1

15. Seeing the mockery of Varāṅgī done by Śakra, Vajrāṅga, though his demonic nature had ceased through the power of austerity, undertakes austerity once again in order to please his beloved and to retaliate against Mahendra; then Brahmā, pleased by that austerity, dissuades Vajrāṅga from austerity by granting the boon of obtaining a son who would crush the pride of the gods; then from Vajrāṅga is born Tārakāsura upon Varāṅgī; all the Daityas coronate Tārakāsura over the Daitya kingdom; then Tārakāsura, desiring to conquer the gods, goes to a cave of Mount Pāriyātra and performs austerity; Brahmā, pleased by that austerity, grants the boon that he cannot be killed by any others except an infant of seven days; fortified by Brahmā's boon, Tārakāsura stays in his own kingdom......... ... 105 1

16. Tārakāsura deliberates with his ministers and, marshalling his army, marches towards heaven to conquer all the gods; then the lord of the gods, with the consent of Bṛhaspati, marshals the entire army of the gods; commencement of the battle between Tārakāsura and the lord of the gods.

17. At the beginning of the battle, between Tāraka's army and the army of the gods, the description of the fierce duel between Yama and Grasana; in that battle, the description of Yama's defeat....... 108

18. In the battle between the Lord of Wealth and Jambha, when Jambha is killed by the Lord of Wealth, the Lord of Wealth fights with Kujambha and the Lord of Wealth is defeated; then in the battle between Kujambha and Nirṛti, upon Nirṛti's defeat, Varuṇa binds Kujambha's two arms with his noose; then, when Mahiṣāsura prepares to swallow Nirṛti and Varuṇa, the Moon, by spreading cool rays, causes great distress to all the Daityas through extreme cold; then, seeing the removal of cold effected by Kālanemi spreading fiery flames, the Sun discharges an arrow infused with the Śambara weapon and, through illusory power, inverts the appearances of the gods and the Dānavas; and bewildered by this, Kālanemi slays countless Daityas themselves, mistaking them for gods. .. 109

19. Then Kālanemi's son named Nimi awakens Kālanemi from the illusion created by the Sun; then the awakened Kālanemi releases the Brahmā-weapon to ward off all weapons; the Sun, employing great sorcery, makes his form terrible and, by spreading intensely hot rays of heat, throws the entire army of the Daityas into disarray; Kālanemi, assuming the form of a black cloud and raining down, inflicts defeat upon the whole army of the gods, including the horses, with a shower of weapons; then, hearing the prayer of all the gods, the blessed Mahāviṣṇu rises from his couch on the milk ocean, mounts Garuḍa, arrives at the battleground, fights with Kālanemi, and inflicts defeat upon Kālanemi... 111 1

20. In the fierce battle of all the Daityas with Viṣṇu, when countless Daityas are destroyed by Viṣṇu, the demon Jambha meets with defeat, turns his back on the battlefield, and flees.. 112

21. Now, [the description of] Viṣṇu, who had fled, becoming steady through praise offered by Indra; the description of Indra's preparing [for battle] by the command of Viṣṇu to slay the demon Jambha, and the tumultuous battle with the demon Jambha; the slaying of the demon Jambha in that battle; after the slaying of the demon Jambha, the retreat to the demon Tāraka of all the demons who were terrified by the army of the gods and fleeing in panic; then the demon Tāraka, having reached the battlefield with all the demons, devastating the entire army of the gods with great prowess; Viṣṇu, having seen his valor, commanding all the gods to flee and himself disappearing; the demon Tāraka, having obtained victory, ascending with great pomp onto the royal throne at Stambhapura (known as Khambāyata), situated on the bank of the confluence of the Mahī and the ocean; the fortune of the three worlds coming and entering into the demon Tāraka who had mounted the throne; Nārāyaṇa, having brought the gods headed by Indra in the form of monkeys before the demon Tāraka, procuring safety for them from the demon Tāraka; and then, having obtained safety from him, the departure of Indra and the others toward Brahmā by the command of Viṣṇu; the demon Tāraka placing his own demons in authority over the realms of the gods headed by Indra... 114 [5]

22. The gods headed by Indra, having approached Brahmā, reporting their distress accompanied by praise; Brahmā consoling the gods [with the assurance] that the Mother of the Universe would incarnate in the house of Himālaya; then, for the sake of the welfare of the gods, having praised the goddess Rātri, making a prayer for her to enter the wife of Himālaya before the entry of the Great Goddess, the Mother of the Universe; by the prayer of Brahmā, the Night Goddess entering into the eyes of Menā; then the manifestation of the Mother of the Universe from Menā; the description of the festival at the time of the birth of the Mother of the Universe... 121 [1]

23. Nārada, having approached Himālaya at the word of Śakra, while [discussing] the bodily marks of Pārvatī through turn of phrase, tactfully comforting Himālaya and Menā, who were anxious when [the marks] seemed inappropriate, so as to produce joy once again by stating that she would obtain the Great God, the Lord of all Gods, as her husband... 122 [2]

24. The description of Pārvatī's characteristic of granting fearlessness to all living beings by having her hands always turned upward; the advice given to Himavat to engage Pārvatī in the service of Śiva; then Nārada, having returned from Himālaya to Indra, reporting the entire event and giving the command to unite Hara with the Goddess through marriage; Śakra commanding Madana to enchant Śaṃkara; Madana piercing Śaṃkara with an arrow at the time of Pārvatī's service; then Hara, agitated by passion, having seen Madana, burning Madana with the fire of his third eye; then, upon the prayer of Rati, Śaṃkara reviving Madana in the bodiless form (Anaṅga)... 122:

25. The narration of the story of Pārvatī performing austerity to attain Śiva upon the counsel of Nārada, who had returned once again to Himādri; Śiva, having approached Pārvatī while she stood in austerity in the guise of a brahmin, testing her devotion; then Śiva, being very pleased, comforting Pārvatī by revealing his own form; then the invitation to all the gods for the festival of the self-choice and marriage of Pārvatī; Śrī Śaṃkara coming there assuming the form of a child; Śiva, by a mere roar, driving away to their own realms the demons headed by Tāraka who had arrived there; the arrival of all the gods headed by Brahmā at the place of the marriage; then Pārvatī placing the wedding garland at the feet of Śrī Śaṃkara before the eyes of all the gods... 125 [1]

26. Then, with the assent of the gods headed by Brahmā, the detailed description of the auspicious wedding festival of Hara and Pārvatī according to the procedure prescribed in the injunctions of the scriptures... 127 [2]

27. After the wedding, Śiva going with Pārvatī to a grand and beautiful mansion in the garden of Mount Mandara and sporting [there]; on that occasion, after praise was offered by the gods who were terrified of the demon Tāraka, Pārvatī fashioning Gaṇapati from the dirt of her own body and giving Gaṇapati to the gods for their assistance; Gaṇapati constantly creating obstacles for the demons for the welfare of the gods; then the narration of the story of Pārvatī taking the gaṇa named Vīraka as her son; then, by virtue of playful banter between Śiva and Pārvatī, when Śiva addressed Pārvatī by the name 'Kālī', Pārvatī becoming enraged and rebuking Śiva with sharp, heart-wounding words... 129 [2]

28. Then Pārvatī departing from the mansion, and at the time of her departure, commanding the gaṇa named Vīraka to prevent the entry of any other woman near Śiva; taking Gaṇapati and departing for Himavat to perform austerity.

29. Then Pārvatī commands her mother's friend Kusumāmodinī to report to her if any other woman should enter Śiva's presence; then she begins the practice of austerities; in the meantime, the demon named Āḍi arrives in the guise of Pārvatī before Śiva; Śiva, engaging in intercourse, recognizes this demonic illusion, places the weapon of Rudra in his penis, and slays him through intercourse; then at that moment Vāyu whispers into Pārvatī's ear the news that another woman entered Śiva's presence; hearing that, Pārvatī curses the gaṇa Vīraka; then anger comes out of her mouth in the form of a lion; Brahmā arrives before Pārvatī as she performs austerities; Brahmā grants a boon to the goddess; then a dark-complexioned goddess emerges from Goddess Pārvatī's body; she is named Kauśikī; then Pārvatī regains her former fair complexion; then Pārvatī goes to Śiva; there, the gaṇa Vīraka standing at the door forbids Gaurī from entering; hearing Vīraka's words, Pārvatī repents, thinking, "I cursed him in vain before"; then Pārvatī relates her story to Vīraka and grants him the boon of becoming Nandī, the son of Śilāda; the goddess approaches Śiva and makes love with him; then Śiva and Pārvatī begin their dalliance; there, Mahādeva urges Agni, who has arrived in the form of a pigeon at the instigation of the gods, to swallow his semen into his mouth; by the Lord's command, Agni consumes the seed of Īśa; then Svāhā, the wife of Agni, seeing her husband Agni longing for the sages' wives, assumes the form of six sages' wives, the six Kṛttikās, takes the semen from Agni in six turns following the law of desire, and deposits it in a thicket of reeds; Agni, tormented with grief by the false delusion of union with the sages' wives, is consoled by a heavenly voice; then on the White Mountain Agni sees in a basin situated within the reed-thicket a child of divine splendor; the legend of the six wives of the sages; then Viśvāmitra approaches Kumāra and praises him with a hundred and eight names; the great sage Viśvāmitra performs the birth-rites and other rites for Skanda Kumāra, acting as household priest; Agni looks upon Kumāra, addresses him as "son", and gives him the śakti weapon; then Kumāra is beheld by Devendra and others; then Śiva and Pārvatī approach Kumāra and show him parental love; then Kumāra brings joy to all by fulfilling their desires. 132 1

30. Description of the consecration of Kumāra by all the gods as supreme commander of the divine army at the confluence of the Mahī and the ocean, in order to slay the demon Tāraka. 136

31. Kumārasvāmin makes a vow to slay the demon Tāraka; Kumāra advances towards the city of the demon Tāraka with all the soldiers of the divine army, and dispatches Nārada to the demon Tāraka for battle; at that moment, the demon Tāraka, mounting to a lattice window, hears the auspicious sounds of Kumāra's victory being sung by kiṃnaras. 137

32. Hearing the praise of Kumāra sung by the kiṃnaras, the demon Tāraka realizes his own death will come from the child who has arrived, confers with his ministers, equips the entire demon army, and marches out of his city to fight the gods; then the battle between the gods and demons begins; in that terrible battle, the soldiers of the demon Tāraka defeat the divine army; then Kumārasvāmin stands before the demon Tāraka to fight; seeing that the demon Tāraka is a devotee of Śiva, Kumārasvāmin is reluctant to slay him despite Viṣṇu's instruction; at that moment, the demon Tāraka batters the gods headed by Viṣṇu and Rudra; seeing Tāraka advance towards Śaṃkara, Kumārasvāmin conceives the desire to slay the demon Tāraka due to a heavenly voice; then Kumāra leaps from his peacock to slay Tāraka, praises Viṣṇu, observes the energy departing from Tāraka's head, and hurling his own śakti at the powerless demon Tāraka, slays him; then, prompted by Keśava, he smashes with his śakti Mount Krauñca along with Bāṇa and other demons and serpents; then the victory celebration performed for Kumārasvāmin by the gods, gandharvas, and others is described. 139 1

33. Over the slaying of the demon Tāraka, Kumārasvāmin grieves out of fear of the sin incurred by slaying a devotee of Rudra; then, on the advice of Mahāviṣṇu, Kumārasvāmin, to appease the transgression born from killing a devotee of Rudra, has three Śiva-liṅgas fashioned through Viśvakarman, and among them sets up Pratijñeśvara and Chidreśvara. 142 2

34. Then Kumārasvāmin installs the liṅga brought by Brahmā under the name Kumāreśvara; after its installation, Kumāra hears the procedure for the worship of Śiva from Śaṃkara; the praise of Kumāreśvara Mahādeva recited by Kumārasvāmin; Kumāreśvara grants a boon to Kumārasvāmin; the Mother of the Universe, declaring her constant presence in Kumāreśvara, grants a boon to Kumārasvāmin; then the boon granted by the lord of gaṇas Kapardin; Kumārasvāmin resides in part near Kumāreśvara; description of the māhātmya of the service of Kumāreśvara Mahādeva situated at the confluence of the Mahī and the ocean. 144 1

35. Then, at the confluence of the Mahī and the ocean, at the prayer of the gods, a victory pillar is erected, and upon it the third liṅga fashioned by Viśvakarman is installed under the name Stambheśvara; the creation of the well tīrtha, and the description of the māhātmya of Stambheśvara. 146 2

36. The installation of crores of liṅgas at the confluence of the Mahī and the ocean by the gods headed by Brahmā, Indra, and Rudra, and their māhātmya; and the narration of the episode of the five liṅgas accompanied by the māhātmya of Siddhāmbikā, the Siddhā well, Siddheśvara, and others. 147 1

37 In connection with the māhātmya of the Barbarītīrtha, an account of the deeds of the Maiden Kumārikā, who was the cause of the name Kaumārikākhaṇḍa; in connection with that, an exposition of the manner of the world's creation, the dimensions of the cosmic egg, and the arrangement of the terrestrial globe... 148

38 In connection with the dimensions of the cosmic egg, a description of the celestial sphere, followed by an account of the arrangement of all the upper worlds... 150 1

39 Then, in connection with the dimensions of the cosmic egg, a description of the arrangement of the subterranean worlds of Pātāla, followed by an account of the various hells situated beneath Pātāla; a description of the suffering endured in those respective hells by the corresponding sinners; likewise, a description of the gods, lords of the earth, and others who protect the entire cosmic egg; an account of the supreme māhātmya of Maheśvara, whose glory consists of endless millions of cosmic eggs; then an exposition of the measures of time; thus a description of the arrangement of the entire phenomenal world of Brahmā; then, in connection with explaining the reason why one maiden among the nine children born to King Śataśṛṅga, the son of King Bharata who was born of Ṛṣabha, had the face of a she-goat, an account of how, upon remembering the events of her previous birth, she plunged her own she-goat's face into the thicket of Jāli shrubs at the confluence of the Mahī and the sea, instantly obtained the face of a beautiful woman; the installation of Barkareśa by that maiden; Barkareśāna's granting of a boon to the maiden; a description of that division becoming renowned by the name Kaumārikākhaṇḍa because King Śataśṛṅga gave one division of the ninefold divided land of Bharatakhaṇḍa to his own daughter named Kumārī; an enumeration of the countries, villages, and cities located in Bharatakhaṇḍa; how that maiden, after duly dividing and giving her own shares to the sons of her brothers, returned to Stambhatīrtha, served Kumāreśvara and Kumārīśvara, and obtained boons and grace from Bhavānī and Śaṅkara who were well pleased; how she, when old, on Rudra's instruction chose the perfected sage named Mahākāla on the bank of the Sarasvatī; an account of how she, as the beloved of Mahākāla, attained the status of the apsaras Citralekhā through the power of her austerities; and a description of the māhātmya of the Barkareśvara liṅga... 151 2

40 Then the account of the deeds of the perfected sage named Mahākāla: therein, by the grace of Śiva, a child was conceived in the womb of Caṭikā, the wife of the great sage Māṇṭi who resided in Vārāṇasī; Māṇṭi, seeing that although it remained in the womb for four years the embryo did not come out, commanded it to emerge; seeing its reluctance to emerge out of fear of birth and worldly existence, Māṇṭi propitiated Śiva; Śiva instructed his own manifestations to reassure the embryo; when the manifestations of Śiva, Dharma and others, comforted it, the child was born from the womb-chamber; because that boy was overcome with fear of Kāla, he was named Kālabhīti, and while he was performing austerities beneath a bilva tree, Śaṃkara arrived in human form, created a sacred ford by filling a pit with his big toe, and revealed his true form; then, at Kālabhīti's request, the Lord assumed the form of the Mahākāla liṅga; by the grace of Mahākāla, Kālabhīti was released, attained the status of Mahākāla, and by the grace of Lord Mahākāla obtained the role of Śiva's door-keeper in the form of a Nandi attendant; then a description of the teaching on the nature of righteousness, the arrangement of the four ages, and other duties and rites given by Mahākāla to King Karaṃdhama... 155