Skandapurana 2.7.6

Nārada said:

O king, one who does not give water in Vaiśākha to those afflicted by thirst and exhausted on the road

enters the womb of an animal.

In this connection they cite this ancient legend,

the exceedingly wondrous conversation between a brahmin and a house-lizard.

Formerly, in the lineage of Ikṣvāku, there was a king named Hemāṅga,

devoted to brahmins, generous, conqueror of his enemies, with his senses conquered.

As many as are the particles of earth, as many as are the drops of water,

as many as are the stars in the sky—just so many cows he gave away.

By him the beautiful earth was covered with kusa-grass from celebrated sacrifices;

many brahmins were satisfied with gifts of cows, land, sesame, gold, and other riches.

It is heard that there were no gifts that were not given by him.

Yet water alone was never given by him, O king, thinking it easily obtained.

Although admonished by the high-souled Vasiṣṭha, the son of Brahmā:

“It is priceless and obtainable everywhere; what fruit can its giver obtain?”

Through foolishness and specious arguments, he did not give water to a brahmin.

“There is merit only in the giving of what is hard to obtain”—such was his [false] reasoning.

He honored mutilated, destitute brahmins emaciated for lack of livelihood,

but he did not honor brahmins learned in the Vedas, knowers of the truth, exponents of the Brahman.

“All people will honor the renowned, worthy of great worship.

What refuge is there for helpless, uneducated, and mutilated brahmins,

and for the poor? Therefore they are the objects of my compassion.”

Thinking thus, the foolish-minded one personally gave something to unworthy recipients.

Because of that great fault, he lived as a cātaka bird for three births,

in one birth as a vulture, and for seven births he was a dog.

Afterward, this king was born as a house-lizard in the palace of a king,

in the palace of the king named Śrutakīrti, the ruler of Mithilā, O king.

He lived eating insects on the entrance gate of the house;

for eighty-seven years that wicked-minded one remained there.

Once, in the palace of the ruler of Videha, an excellent seer,

known as Śrutadeva, learned in the Vedic scriptures, arrived at midday.

Seeing him, the ruler of men rose at once, filled with joy.

Having honored him with the honey-offering and other rites, the king, bearing upon his head

the water that washed his feet, at that moment, by the drops that splashed,

at the time ordained by destiny, sprinkled the house-lizard.

Immediately its memory returned; sorrowful at remembering its former deeds,

it cried out, “Save me! Save me!” to the brahmin who had entered the house.

Hearing the voice of an animal, the brahmin, astonished, spoke:

"Why do you cry out, lizard? By what action did this state [befall you]?

Are you a god, some man, a king, or else a twice-born?

Who are you, illustrious one? Tell me, [and] I shall deliver you today."

Addressed thus, that king said to the wise Śrutadeva:

"I was born in the lineage of Ikṣvāku, proficient in the Vedas and treatises.

As many particles of earth as there are, as many drops of water,

as many stars as are in the sky—just so many cows I gave away.

All sacrifices were offered by me; works of public welfare were performed by me;

gifts were also bestowed, and [the law of] Dharmarāja was observed.

Even so, this wretched state has come upon me without upward ascent:

three times being a cātaka bird, and being a vulture in one birth,

and across seven births being a rabid dog was attained by me previously, O twice-born.

As this king sprinkled water for washing your feet,

drops were cast far off, and somehow I was sprinkled by them.

Through that, remembrance of my births arose, and all my sin was destroyed.

Twenty-eight future births as a lizard / are seen [for me], created by destiny; I am terrified of those births.

I do not see the cause; tell it to me in detail."

Addressed thus, having perceived [it] through the eye of spiritual knowledge, that ṛṣi said:

"Listen, O king, I shall declare the cause of your vile womb.

Water was not given by you in the month of Vaiśākha, which is dear to Mādhava,

deeming that water to be easily available, though it is certainly priceless,

nor [was it given] to twice-born travelers in the hot season by you who were ignorant.

Likewise, having bypassed a worthy recipient, you gave to an unworthy one.

Having abandoned blazing fire, an oblation is never made in ashes.

Though it be praised in many ways, and endowed with fragrance and the like,

people do not offer worship to a tree possessed of thorns.

Among distinguished trees, the aśvattha has attained veneration;

abandoning tulasī, is the bṛhatī plant worshipped?

Helplessness cannot be the cause of eligibility for worship.

Those who are lame and the like, who are destitute, are merely objects of pity.

Those devoted to austerity, devoted to wisdom, proficient in the scriptures and treatises,

having the form of Viṣṇu, are always to be worshipped, and never others.

Even among them, wise brahmins are exceedingly dear to Viṣṇu always,

and to the wise, O protector of the earth, Viṣṇu alone is always dear.

Therefore, the wise person is always worthy of worship; he is considered more venerable than the venerable.

Disrespect toward those of virtuous conduct brings misery here and hereafter.

Service to great men is indeed the cause of the aims of human life.

Even crores of blind beings do not see properly;

likewise, association with tens of thousands of dullards cannot bestow benefit.

Neither are water-filled sacred fords [alone], nor gods made of clay and stone, [truly purifying];

they purify over a long time, but virtuous men [purify] by mere darśana.

Through service to the virtuous, those well instructed by them do not suffer anywhere

by birth, death, old age, and the like, just as those refreshed with nectar [do not].

Water was not given by you, nor were the virtuous served;

because of that, this wretched state was obtained by you, O delight of Ikṣvāku.

I shall give to you the religious merit performed by me in Vaiśākha, for [your] pacification,

by which you will overcome the mass of actions, past, future, and present."

Having spoken thus and touched water, he gave the unsurpassed merit.

When the ritual ablution performed on a single day was given by the brahmin,

all his sins were destroyed thereby; having cast off that house-lizard [body],

having mounted a divine aerial chariot, adorned with divine garlands, garments, and ornaments,

while the living beings inside the house of the king of Mithilā were watching,

folding his hands in reverence, circumambulating and bowing down,

permitted [to leave], the king went to heaven while being praised by the immortals.

Having enjoyed great pleasures there without weariness for ten thousand years,

he was born in the lineage of Ikṣvāku as Kakutstha, the great lord,

protector of the earth possessing seven continents, devoted to brahmins, approved by the virtuous,

friend of the lord of gods, a portion of Viṣṇu himself, a great ruler.

Instructed by Vasiṣṭha, having observed all the delightful religious duties

taught for Vaiśākha, all inauspiciousness was destroyed in him by that.

having attained divine knowledge, he achieved union with Viṣṇu.

Therefore, Vaiśākha brings good fortune when observed by all men. (50)

It bestows longevity, renown, and vigor, and destroys the flood of great sins;

it is the primary source of human pursuits, and through it Viṣṇu is indeed pleased. (51)

By men of all four classes, living in all four stages of life,

this great duty must be observed in Vaiśākha, at the arrival of Mādhava. (52)

Thus ends the sixth chapter, titled “The Story of the House-Lizard,” in the dialogue between Nārada and Ambarīṣa, in the glorification of the month of Vaiśākha, in the second Vaiṣṇava Section, in the Skanda Mahāpurāṇa of eighty-one thousand verses. (6)