Skandapurana 17.20.19

17.20.19

17 bhṛguṇā śaptaṃ devaṃ dṛṣṭvā devo'pi vāmanāvatārarūpeṇa balinigrahaṃ kariṣyatīti jñātvā nāradasya baleragre gamanam, tatra nāradena balaye tvatto'pi devendralakṣmī- radhikatareti nivedya balermanaḥ kṣobhayitvā samudramanthanasamaye devakṛtavañcanasyāpi balaye smaraṇaṃ kārayitvā svargaṃ pratyetya śakrāyāpi nāradena tathaiva kathanam, evaṃ mithaḥ kalahā-dinā parasparaṃ saṃkṣobhya nāradena balaye rājanītidharmaśāstrādivyavahārakathanam, raivatakaparvatotpattivarṇane merordakṣiṇasthe kumudaparvate viṣṇumandire sthitaṃ devaṃ draṣṭuṃ viṣṇoraharaharāgamanam, kumudena tatraiva kumudaparvate hariharayoḥ sthāpanam, kumudaparvatāya hariharābhyāṃ varapradānam, tato raivatanāmakapañcamamanvantara ṛtavā-gṛṣito mūḍhaputrotpattāvṛtavāggargayoḥ saṃvāde revatyṛkṣajanitasvaputrasya mauḍhyadoṣaṃ śrutvā kruddhenartavācarṣiṇā svadṛṣṭinikṣepeṇa revatyṛkṣasyādhaḥ pātanam, tataḥ kumuda-parvate revatyṛkṣasya patanam, tena kumudādre raivataketināmnā prasiddhivarṇanam, tato raivatakagire revatīnāmakakanyotpattivarṇanam, revatyā pramuñcarājarṣiṇā pālana-karaṇam, agnivacanātpramuñcena durdamarājāya revatīpradānakaraṇam, revatīkuṇḍe snānena devateti khyātaputrasya janma, vaiṣṇavapūjyaśivālakṣmīvṛkṣamāhātmyavarṇanam, nāradena balaye vaiṣṇavavratajāgarādividhikathanam, tathaiva balinā vaiṣṇavavratajāga-rādikaṃ kṛtvā sañcalitotpātanāśanāya śukrānujñayā brāhmaṇānāhūya yajñasamāraṃbha-karaṇam, baliyajñaprabhāvavarṇanam ... ... .-.. - ... 222 2

17 Seeing the god cursed by Bhṛgu, and knowing that the god would also subdue Bali in the form of the Vāmana incarnation, Nārada's going before Bali; there, Nārada's agitating Bali's mind by stating that the glory of Devendra was greater even than his, and also causing Bali to remember the deception practiced by the gods at the time of the churning of the ocean; returning to heaven, Nārada's speaking in the very same way to Śakra as well; having thus mutually agitated them through strife and other means, Nārada's exposition of statecraft, the treatises on dharma, and other conduct to Bali; in the description of the origin of Mount Raivataka, the daily arrival of Viṣṇu to see the god staying in the temple of Viṣṇu on Mount Kumuda situated south of Meru; the installation of Hari and Hara right there on Mount Kumuda by Kumuda; the granting of a boon to Mount Kumuda by Hari and Hara; then, in the fifth Manvantara named Raivata, upon the birth of a dull-witted son to the seer Ṛtavāc, in the conversation between Ṛtavāc and Garga, after hearing of the flaw of dullness in his own son born under the asterism Revatī, the casting down of the asterism Revatī by the enraged seer Ṛtavāc by directing his glance; then, the falling of the asterism Revatī upon Mount Kumuda; thereby, the description of the renown of the Kumuda mountain by the name Raivataka; then, the birth of a girl named Revatī from Mount Raivataka; the raising of Revatī by the royal seer Pramuñca; from the word of Agni, Pramuñca's giving of Revatī to King Durdama; by bathing in the Revatīkuṇḍa, the birth of a son known as Devata; description of the māhātmya of the Śivālakṣmī tree worthy of worship by Vaiṣṇavas; the instruction to Bali by Nārada on the rules for the Vaiṣṇava vow, vigil, and other rites; Bali's performing the Vaiṣṇava vow, vigil, and other rites accordingly, and summoning brahmins with the permission of Śukra to commence a sacrifice in order to destroy impending portents; description of the power of Bali's sacrifice. [p.] 222.2