[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Purāṇas](https://indike.org/pramana/in.purana) › [Skandapurana](https://indike.org/pramana/in.purana.skanda) › 3.3.23.11 # Skandapurana 3.3.23.11 Skandapurāṇa 3.3.23.11 - **Language:** Sanskrit ### [3.3.23.11](https://indike.org/pramana/in.purana.skanda.3.3.23.11) 10 atha śivamāhātmyavarṇanaprasaṃgenāvantīviṣayastha mandarāhvayabrāhmaṇavṛttāntavarṇanam, tatra tasya mandarākhyabrāhmaṇasya viṣayāsaktiparāyaṇatayā piṅgalākhyaveśyāsadmani nityaṃ nivāsakaraṇam, athaikadā tasyā veśyāyāḥ sadmani tasmindvije nivasati sati dharmātmana ṛṣabhanāmnaḥ śivayogina āgamanam, tasyarṣabhayoginastābhyāṃ mandaradvijapiṃgalāveśyābhyāṃ pādaprakṣālanādipādasaṃvāhanāntasamyakchuśrūṣākaraṇenai- karātraparyaṃtamatisantoṣasamutpādanam, atha dvitīye'hni yātrāprasaṃgenāgatasya tasya- rṣabhayogino gamanam, tataḥ kālāntareṇa mandaradvijasya maraṇānantaraṃ daśārṇādhi- patervajrabāhorbhūpālasya bhāryāyāṃ janma, tatrādau garbhāvasthāyāmeva tasyā nṛpabhāryāyā maraṇārthaṃ sapatnībhiśchadmanā viṣe datte'pi daivayogānna maraṇam, paraṃtu viṣajanyadā- hādatyantakleśāvāptiḥ, tasyāṃ nṛpabhāryāyāṃ samutpannasya bālakasya viṣotpannadāhe- nātikleśaprāptiḥ, ubhayorapi mātāputrayorgarayogaprabhāveṇātikleśaṃ samavekṣya rājñā vaidyadvārā bheṣaje kṛte'pyasvāsthyaṃ dṛṣṭvā ' nūnametau narakādāgatau ' iti svabuddhyā niścitya nijasārathidvārā rathena vijaneraṇye tayoḥ parityāgakaraṇam ,atha tena śiśunā bālakena saha vane vicaraṃtyā tayā rājyapatnyā daivayogātsudūre labdhena vaṇik mārgeṇa vaiśyanagaraṃ prati gamanam, atha tannagarasvāminaḥ padmākarākhyavaiśyasya dāsyā tāṃ nṛpāganāṃ viditvā svasvāminaḥ padmākaravaiśyasya samīpe tasyānayana, tataḥ padmākaravaiśyena tasyā rājapatnyāḥ sāṃtvanaṃ kṛtvā satkārapūrvakaṃ svagṛhe sthāpanam, atha tatra vaiśyasadmani tasyāṃ rājapatnyāṃ nivasantyāṃ satyāṃ kadāciddaivayogena tasyā bālakasya vraṇādirogeṇa maraṇam, tadānīṃ tayā rājapatnyātivilāpakaraṇam, daiva- yogāttasminneva dine tasyaiva padmākaravaiśyasya gṛhe pūrvoktasyarṣabhākhyaśivayogino yātrāprasaṃgenāgamanam, tenarṣabhaśivayoginā vaiśyakṛtaṃ pūjāsatkāraṃ gṛhītvā putra- maraṇena bhṛśaṃ śocantyāstasyā rājapatnyāḥ samīpaṃ gatvā tāṃ prati paramārthayodhopadeśena śivabhaktikaraṇāyājñākaraṇapūrvakaṃ tasyā mṛtasya putrasya samīpaṃ gatvā śivamantrābhimantritabhasmanā tasya prāṇasaṃjīvanakaraṇam, tato bālake saṃjīvite sati rājñyāḥ sarvajanānāṃ cātyānandaprāptiḥ, tata ṛṣabhaśivayoginā tayormātāputrayordehayoḥ śivamantrābhimantritena bhasmanā sparśanam, tadbhasmasparśamātreṇa tayo- rmātāputrayordivyadehatvaprāptiḥ, tatastasya bālakasyarṣabhaśivayoginā bhadrāyuriti nāmakaraṇapūrvakamubhayorapi bhāvibhāgyodayaṃ varṇayitvā śiśorvidyāprāptiparyantaṃ padmākaravaiśyasya gṛhe nivāsāyājñāṃ kṛtvā yātrākaraṇārthaṃ sthānāṃtaraṃ prati gamanama 193 2. > 10. Now, in the context of describing the māhātmya of Śiva, the narrative of the brahmin named Mandara residing in the region of Avanti is described. There, because of that brahmin named Mandara being devoted to attachment to sensual pleasures, he continuously dwelled in the house of a courtesan named Piṅgalā. Then, once while that twice-born was dwelling in that courtesan's house, the arrival of a Śaiva ascetic named Ṛṣabha, whose self was righteousness, \[occurred\]. By both the brahmin Mandara and the courtesan Piṅgalā performing proper service for that ascetic Ṛṣabha, beginning with washing his feet and ending with massaging his feet, great satisfaction was produced \[in him\] for the duration of a single night. Then on the second day, that ascetic Ṛṣabha, who had arrived in the course of a pilgrimage, departed. Later, after the death of the brahmin Mandara in the course of time, his birth in the wife of King Vajrabāhu, the sovereign of Daśārṇa, \[took place\]. There, right at the stage of being in the womb, although poison was given in secret by the co-wives for the purpose of killing that king's wife, by the arrangement of destiny death did not occur; however, from the burning caused by the poison, extreme distress was obtained. Extreme distress was obtained by the burning caused by the poison in the young boy who was born to that king's wife. Seeing the extreme distress of both mother and child through the effect of the contact with poison, though medicine was administered through physicians by the king, seeing their indisposition, having resolved in his mind, "Surely these two have come from hell," he had them abandoned in a desolate wilderness by his chariot-driver in a chariot. Then, wandering in the forest with that infant boy, the king's wife, by the arrangement of destiny, went along a merchants' route found far away toward a city of vaiśyas. Then, through a female servant of the lord of that city, a vaiśya named Padmākara, upon recognizing that queen, she was brought to the presence of her master, the vaiśya Padmākara. Then, after the vaiśya Padmākara comforted that king's wife, he settled her with honor in his own house. Then, while that king's wife was living there in the vaiśya's house, by the turn of fate the death of that young boy occurred through an affliction of boils and other diseases. Then the king's wife wailed intensely. By the turn of fate on that very day, in the house of that very vaiśya Padmākara, the arrival of the previously mentioned Śaiva ascetic named Ṛṣabha took place in the course of a pilgrimage. That Śaiva ascetic Ṛṣabha, having received the worshipful reception done by the vaiśya, approached that king's wife who was grieving severely on account of the death of her son; and, having instructed her with the teaching of the supreme truth to practice devotion to Śiva, he approached that dead son of hers and revived his life-breath by means of sacred ash consecrated with Śiva mantras. Then, upon the boy being revived, extreme joy was obtained by the queen and by all the people. Then the Śaiva ascetic Ṛṣabha touched the bodies of both mother and son with sacred ash consecrated with Śiva mantras. Merely by the touch of that sacred ash, divine bodies were attained by both mother and son. Then the Śaiva ascetic Ṛṣabha gave that boy the name Bhadrāyus, described the future rise of fortune for both, ordered \[them\] to reside in the house of the vaiśya Padmākara until the acquisition of learning for the child, and departed for another place to continue his pilgrimage. 193 2. > — English (machine translation) (machine translation) - [Previous: 3.3.23.10](https://indike.org/pramana/in.purana.skanda.3.3.23.10) - [Next: 3.3.23.12](https://indike.org/pramana/in.purana.skanda.3.3.23.12) - [Up: 3.3.23](https://indike.org/pramana/in.purana.skanda.3.3.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.purana.skanda~en-mt.3.3.23.11) — English, machine translation --- Source: [https://indike.org/pramana/in.purana.skanda.3.3.23.11](https://indike.org/pramana/in.purana.skanda.3.3.23.11) · Pramāṇa