Skandapurana 2.5.11: adhyāyaḥ 11

Brahmā said:

The māhātmya of the Ekādaśī, and the injunction regarding the images—

tell me everything, O Lord, Creator of beings, out of your compassion. (1)

The Blessed Lord said:

Listen, O tiger among the twice-born, to the narrative that destroys sin,

hearing which sin such as the murder of a brahmin dissolves away. (2)

In the city of Kāmpilya, there was a king known as Vīrabāhu,

truthful, with anger conquered, a knower of Brahman, devoted to me, (3)

full of feeling, compassionate, handsome, a strong man,

devoted to the devotees of the Lord, and ever delighting in stories about me, (4)

always attached to my stories, always fond of keeping vigil,

generous, learned, forgiving, valorous, with senses subdued, (5)

victorious, warlike, equal to Dhanada in prosperity,

having sons, possessing cattle, and devoted to his own wife. (6)

His wife, Kāntimatī, was peerless on earth in beauty,

devoted to her husband, extremely virtuous, and ever dedicated to devotion to me. (7)

Together with her, that large-eyed youth enjoyed the earth;

leaving aside me alone, O mighty-armed one, he knew no other deity. (8)

One day, O son, the great sage Bhāradvāja

arrived at the house of that great-souled Vīrabāhu. (9)

Seeing the great sage Bhāradvāja arrive from afar,

he welcomed him, having offered water for reception according to the rule. (10)

The king himself prepared a seat,

and bowing down with supreme devotion, stood before the excellent sage. (11)

The king said:

"Today my birth has borne fruit; today my day has borne fruit;

today my kingdom has borne fruit; today my house has borne fruit. (12)

Janārdana, the Supreme Self, is pleased with me, O brahmin-seer,

since you, the best of yogins, have indeed arrived at my house today. (13)

I am liberated today from ten million sins, since I have been beheld by you.

My kingdom, wealth, elephants, and horses are offered by me to you. (14)

You are a Vaiṣṇava, O best of sages; there is nothing for me that may not be given to you.

Everything belonging to a Vaiṣṇava—even a cowrie—becomes equal to Mount Meru. (15)

The house into which a Vaiṣṇava, the best of the twice-born, does not enter—

that day is fruitless for him: so has it been told to me by brahmins. (16)

Those who are devotees of Viṣṇu, whatever their class, are twice-born.

This was told to me by Gārgya, by Gautama, and by Sumantu. (17)

Those who are without devotion to Hṛṣīkeśa are indeed ghosts in human form;

smeared with great sins are they who eat on the day of Hari. (18)

Whatever fruit is declared by wise poets through thousands of Śiva-vows,

and through ten millions of solar and Brahmā-vows, is obtained through a single day of Hari. (19)

A lunar day sacred to Brahmā or sacred to Śiva bears pride only so long,

O chief of brahmins, until the Dvādaśī dear to me arrives. (20)

The splendor of stars lasts only so long as the moon does not rise;

likewise does a lunar day [shine], O chief of brahmins, until the Dvādaśī arrives. (21)

Formerly this was spoken before me by Nārada and by Vasiṣṭha.

You are a knower of all the duties of Vaiṣṇavas, O great sage." (22)

Bhāradvāja said:

Well asked, highly fortunate one, since you are a devotee of Viṣṇu.

Blessed and well-peopled is that earth which you protect, O king!

One should not live in a kingdom where the king is not a devotee of Viṣṇu.

Dwelling in a forest or at a sacred ford is preferable, but not in a non-Vaiṣṇava kingdom.

Where a devotee of the Blessed Lord rules the earth,

that kingdom should be considered Vaikuṇṭha, devoid of sin.

Just as a body without eyes, just as women without a husband,

and [just as] a Dvādaśī combined with a Daśamī, so is a kingdom that is not devoted to Viṣṇu.

Just as a son, O ruler of the earth, who does not support his mother and father,

and [just as] a Dvādaśī combined with a Daśamī, so is a kingdom that is not devoted to Viṣṇu.

Just as a king without generosity, [or] a brahmin selling juices,

and [just as] a Dvādaśī combined with a Daśamī, so is a kingdom that is not devoted to Viṣṇu.

Just as an elephant without tusks, just as a bird without wings,

and [just as] a Dvādaśī combined with a Daśamī, so is a kingdom that is not devoted to Viṣṇu.

Just as the Veda [studied] for the sake of monetary gifts, [or] good deeds [done] for the sake of wealth,

and [just as] a Dvādaśī combined with a Daśamī, so is a kingdom that is not devoted to Viṣṇu.

Just as the twilight worship without darbha grass, just as an ancestral rite without a priestly gift,

and [just as] a Dvādaśī combined with a Daśamī, so is a kingdom that is not devoted to Viṣṇu.

Just as a Śūdra with a topknot, and a drinker of a brown cow’s milk,

and [just as] a Dvādaśī combined with a Daśamī, so is a kingdom that is not devoted to Viṣṇu.

And a Śūdra who approaches a brahmin woman, a thief of gold, a corruptor of dharma—

and [just as] a Dvādaśī combined with a Daśamī, so is a kingdom that is not devoted to Viṣṇu.

Just as the cutting down of trees sacred to Hari, Sūrya, and others, O best among men,

and [just as] a Dvādaśī combined with a Daśamī, so is a kingdom that is not devoted to Viṣṇu.

Just as an oblation devoid of mantra, just as the milk of a cow whose calf has died,

and [just as] a Dvādaśī combined with a Daśamī, so is a kingdom that is not devoted to Viṣṇu.

Just as a widow with hair, [or] a vow devoid of ritual ablution,

and [just as] a Dvādaśī combined with a Daśamī, so is a kingdom that is not devoted to Viṣṇu.

He is proclaimed a king by the virtuous, who is devoted to Madhusūdana.

His kingdom constantly prospers, and he is happy along with his subjects.

My sight has borne fruit, O king, in that you have been seen by me.

Today my voice has borne fruit, in that it converses with you.

One should indeed travel far wherever a devotee of Viṣṇu is heard of.

For by their darśana arises the merit born of ritual ablution at a sacred ford.

Such a one are you, O king, seen by me: pure, devoted to devotion to Viṣṇu.

May it be well with you; I shall depart. Be happy, O ruler of men!

At this moment, greeted with obeisance by Queen Kāntimatī,

Bhāradvāja, the best of sages, the foremost among all yogins, [spoke]:

“May you be free from widowhood, O fair-waisted one! Be devoted to your husband.

May unwavering devotion to Keśava always be yours, O auspicious woman!”

In this meantime, the king to the great sage Bhāradvāja

spoke, pleasing him with a voice deep as the roar of a thundercloud:

The king said:

“How has my great fortune arisen? What was done in a previous birth?

Tell everything, O best of sages, if you have compassion upon me!

How was this kingdom attained by me, its thorns destroyed?

A son who is virtuous and noble, and a beloved wife most captivating,

whose mind is fixed on me, whose life is dedicated to me, and who meditates on Janārdana?

Who was I, O sage? And how [was she born]? And what dharma was performed by me?

And what was done by this wife of mine, of lovely limbs, O sage?

By what merit is this fortune mine, so hard to attain in the mortal world,

where all the rulers of the earth indeed remain under my control,

and [where I have] unhindered valour and bodily health?

Moreover, no one can withstand my vast splendour, O sage.

Today I wish to know fully about it, and how this blameless woman [became so].

What good deed was done by me as well, O brahmin, in a previous birth?”

Thus questioned by the king concerning the deeds of the previous birth,

and the deeds of his wife, and the cause of their fortunes,

he perceived [it all] in his mind for a long time, arising through yoga.

"This conduct in a past birth is known, O king,

and that of your wife, O royal sage; listen as I narrate it." // 52

Bhāradvāja said:

"Listen, O protector of the earth, to everything whose fruit this action is:

You were born of the Śūdra class, devoted to harming living beings, // 53

an atheist, of wicked conduct, a violator of other men's wives,

ungrateful, undisciplined, and completely devoid of good conduct. // 54

This wide-eyed woman who is your wife was also yours before:

in deed, thought, and word, she knew no other than you. // 55

Devoted to her husband, highly fortunate, serving [you] constantly,

she harbored no evil feeling towards you, though you were such. // 56

You, an evildoer, were abandoned by your friends and kinsmen,

and the wealth that had been accumulated by your ancestors went to ruin. // 57

When your wealth was lost, O ruler of the earth, you desired livelihood;

through the ripening of past deeds, even your agriculture failed. // 58

Then, with your wealth completely exhausted, abandoned by your relatives,

this virtuous and spirited woman, though wasting away, did not abandon you. // 59

Frustrated in all your desires, you went into a deserted forest,

and, killing many living beings, supported yourself. // 60

As you were thus engaged together with your wife, O king,

many years passed on the surface of the earth through this sinful livelihood. // 61

On another day, O king, a great sage strayed from the path;

Devaśarman, the best of twice-born, did not know cardinal direction or intermediate direction. // 62

Severely afflicted with hunger and thirst, when the sun had reached midday,

he fell in the middle of the forest, having lost his way, O ruler of the earth. // 63

Compassion arose in you, O king, seeing him afflicted with distress;

taking that unknown, elderly brahmin by the hand, // 64

and lifting him as he lay fallen on the ground, you indeed said then, O king:

'Grant me your favor, O brahmin seer; come to my hermitage! // 65

[There is] a pond full of water, adorned with clusters of lotuses,

endowed with charming trees with delightful fruits and flowers. // 66

Having bathed in the very cool water and performed your daily rites,

partake of fruits, O brahmin, and drink the very cool water! // 67

Take rest in comfort, personally protected by me;

O foremost of brahmins, dwell in my hermitage until you are satisfied! // 68

Arise, O best of the twice-born! You should grant me your favor.' // 69a

Having regained consciousness upon hearing the Śūdra's speech, the brahmin then // 69b

grasped that Śūdra by the hand and went to where the body of water was.

He sat down, O mighty-armed one, taking shelter in the shade on its bank. // 70

He performed his ritual ablution according to the rules and worshipped Keśava;

having offered libations to the ancestors and gods, he drank the very cool water. // 71

Devaśarman, the best of the twice-born, rested at the root of a tree.

Having performed a full prostration to the sage along with his wife, // 72

the Śūdra, with supreme devotion, spoke in the presence of the sage:

'For the salvation of both of us, you have arrived as a guest. // 73

By the darśana of you, O brahmin seer, the destruction of sin has occurred.

Dear wife, give delicious fruits to this twice-born one,

tender, juicy, well-ripened, and delightful!' // 74

The brahmin said:

"I do not know you at all. Tell me your lineage;

for food should not be taken from an unknown person, even by a brahmin, my son." // 75

The Śūdra said:

"I am a Śūdra, O tiger among the twice-born; you should have no doubt.

I was abandoned by wicked sons and by my own kinsmen, O brahmin." // 76

Even as the two were thus conversing, fruits were offered

to that brahmin by the Śūdra's wife, and they were indeed eaten by him. // 77

Having drunk the very cool water, the brahmin was pleased in mind.

Having obtained comfort, the sage rested at the base of the tree. // 78

And that Śūdra, having eaten along with his wife, returned:

"Welcome to you, O best of sages! Whence have you come here?" // 79

into this empty forest, O best of the twice-born, teeming with dread of wicked beasts,

devoid of people, fraught with distress, and terrifying by day and by night?”

The brahmin said:

“O noble one, I am a brahmin setting out on a journey toward Prayāga.

Having lost my way, I entered this dread forest.

By the power of my merit, you have become an excellent kinsman to me.

My life has been granted by you; tell me, what may I do for you?

Whence, moreover, have you come into this uninhabited forest?

Who are you? What is the reason? Please tell it before me.”

The śūdra said:

“There is a city called Vidarbha, protected by King Bhīmasena.

My home is in Mahārāṣṭra; I am a śūdra, addicted to sin.

The duty prescribed for my own caste was abandoned by me, O best of the twice-born;

I was cast out by my kinsmen, and therefore I came to the forest.

Always slaughtering living creatures, I live here with my wife.

Now, O great sage, I am utterly filled with remorse because of my sin.

Bestow some grace upon me, fraught with sin as I am, O master!

By the power of my merit, you have arrived here, O best of the twice-born.

So that I, along with my wife, may not look upon the son of Sūrya [Yama], O great sage,

you should be pleased to grant me favor through the power of your teaching.

I desire nothing else whatsoever, aside from Lord Janārdana.

Grant me favor today; bestow your grace, O best of seers!”

Bhāradvāja said:

Thus addressed by him, Devaśarman, foremost among the twice-born,

smiled and spoke these words to the śūdra endowed with supreme devotion.

Thus ends the eleventh chapter, titled ‘The Narrative of the Ekādaśī,’ in the Mārgaśīrṣamāhātmya within the dialogue of Brahmā and Viṣṇu, in the second section, the Vaiṣṇavakhaṇḍa, of the glorious Skanda Mahāpurāṇa comprising eighty-one thousand verses.