Skandapurana 4.11

Agastya said:

“Listen, O fair-hipped, fortunate lady, to the birth of Vaiśvānara,

as it was told to Śivaśarman by Puṇyaśīla and Suśīla.

Then, in the course of time, that wife of his became pregnant

when the rite known as Garbhādhāna was duly performed by him.

Then, before quickening, the Puṃsavana rite was properly performed

by that wise man, according to the rule declared in the Gṛhyasūtras, to increase masculinity.

Then, in the eighth month, Sīmanta, which enriches the beauty of the fetus

and secures an easy delivery, was performed by him who knew the rites.

Thereupon, under auspicious lunar mansions, with an exquisite face like the moon,

Jupiter in a quadrant, the ascendant auspicious, and favorable planets in odd signs,

illuminating the lying-in chamber with radiance, destroying all misfortunes,

a son indeed was born to him by Śuciṣmatī.

At once he brought all happiness to the inhabitants of earth, the mid-region, and heaven.

The fragrance-bearing winds carried pleasant scents to the faces of the maidens of the quarters.

Dense rain-clouds showered streams of desired, fragrant blossoms;

divine drums sounded; all directions became bright and clear;

rivers everywhere flowed clear, together with the minds of living beings.

Tamas faded completely away; Rajas too became free of dust;

living beings were filled with Sattva; the earth became auspicious then.

Beneficent speech arose on every side, delighting all living beings.

Tilottamā, Urvaśī, Rambhā, Prabhā, Vidyutprabhā, Śubhā,

Sumaṅgalā, Śubhālāpā, Suśīlā, and other noble women,

joyfully bearing vessels in their palms with jingling bangles—

dishes rich with loose pearls and scented paste of sandalwood and saffron,

lamps of diamond and cat's-eye gem, turmeric ointments,

pure emerald vessels, conches, pearl-oyster shells, curds,

rubies, gems called corals, and saffron,

hessonite, topazes, sapphires, and beautiful garlands—

and vidyādharīs, kinnarīs, and celestial women by the thousands,

holding chowries in their fingertips, bearing auspicious articles in their hands,

fortunate women among the gandharvas, serpents, and yakṣas, with sweet voices,

came there in great numbers, singing charming songs.

Marīci, Atri, Pulaha, Pulastya, Kratu, Aṅgiras,

Vasiṣṭha, Kaśyapa, myself [Agastya], Vibhāṇḍaka, the son of Māṇḍavī,

Lomaśa, Lomacaraṇa, Bharadvāja, then Gautama,

Bhṛgu, Gālava, Garga, Jātūkarṇya, Parāśara,

Āpastamba, Yājñavalkya, Dakṣa, Vālmīki, Mudgala,

Śātātapa, Likhita, Śilāda, Śaṅkha, Uñchabhuj,

Jamadagni, Saṃvarta, Mataṅga, Bharata, Aṃśumān,

Vyāsa, Kātyāyana, Kutsa, Śaunaka, Suśruta, Śuka,

Ṛṣyaśṛṅga, Durvāsas, Ruci, Nārada, Tumburu,

Uttaṅka, Vāmadeva, Cyavana, Asita, Devala,

Śālaṅkāyana, Hārīta, Viśvāmitra, and Bhārgava—

Mṛkaṇḍu along with his son, Dālbhya, and likewise Uddālaka,

Dhaumya, Upamanyu, Vatsa, and other sages, [along with] the daughters of sages, / came to the blessed hermitage of Viśvānara to pacify that [influence].

Brahmā accompanied by Bṛhaspati, the god whose vehicle is Garuḍa,

the bull-bannered [Śiva] accompanied by Nandī and Bhṛṅgin, together with Gaurī,

the gods headed by Mahendra, the nāgas residing in Pātāla,

and the great oceans, accompanied by rivers, bringing abundant gems—

stationary beings, assuming moving forms, arrived by the thousands.

In that grand festival, an untimely moonlight [celebration] burst forth.

The god, the Grandfather [Brahmā], performed his birth-rite himself.

Considering the Vedic text that corresponded to his nature: "This one is Gṛhapati by name,"

he gave him that name to be given on the eleventh day,

uttering the Vedic text for that purpose according to the rule for the naming ceremony:

"This Agni, the master of the house, the domestic fire, is the greatest finder of wealth for his offspring.

O Agni, master of the house, grant us radiant splendor and strength."

Indicating also his supreme state through [the phrase] "O Agni, master of the house,"

and blessing him with the blessings spoken in the mantras of the four Vedas,

and performing the protective rites appropriate for an infant along with Hara and Hari,

the Great-Grandfather of all mounted his swan and departed.

"Oh, what form! Oh, what fiery energy! Oh, the marks on all his limbs!

Oh, the fortune of Śuciṣmatī, [for] Hara himself has become manifest!

Or rather, what wonder is this among the devotees of Śarva?

Rudra himself would become manifest, for those who worship him are Rudras."

Praising one another in this way, they all went back the way they came,

taking leave of Viśvānara, their bodily hairs thrilling with joy.

Therefore, those dwelling in the householder's stage of life desire a son;

"Through a son, one conquers worlds"—this is the eternal Vedic revelation.

Empty is the home of one without a son; vain is the wealth gained by one without a son;

broken is the lineage of one without a son, and indeed nothing is more impure than [being] childless.

There is no gain higher than a son; there is no happiness higher than a son;

there is no friend higher than a son anywhere, in this world or the next.

The biological son, the wife's son [by another], the bought, the given, the found, the daughter's son,

and another rescued from misfortune: seven kinds of sons are proclaimed here.

A wise householder must obtain any one among these;

each preceding son is superior, and each subsequent one is inferior.

The two Gaṇas said:

Then, in his fourth month, his first outing from the house was performed by his father;

first feeding of solid food at half a year, and the tonsure at one year was properly performed.

Then, having performed the ear-piercing under the asterism Śravaṇa, knowing the rites,

he imparted the vow [of initiation] in the fifth year for the increase of brahminical splendor.

Then, having performed the Upākarma, the wise father taught him the Vedas;

in three years he studied the Vedas according to rule, together with their auxiliary limbs, pada, and krama texts.

And the whole collection of branches of knowledge, merely observed from the mouth of his guru,

the capable boy grasped, manifesting virtues such as humility.

Then, in the ninth year, seeing Gṛhapati, the son of Viśvānara,

delighting in the service of his parents, the sage who travels at will,

the celestial seer Nārada, the wise, reached the hermitage of Viśvānara.

Having accepted the seat and water of hospitality, he duly inquired after their welfare there.

Nārada said:

"O fortunate Viśvānara! O Śuciṣmatī of auspicious vows!

Does this child Gṛhapati obey the words of you both?

There is no other sacred ford, nor god, nor teacher, nor good deed;

setting aside the command of parents, there is indeed no other duty for a son.

Nothing in the three worlds is superior to parents for a son;

through bearing the womb and nourishing, the mother is weightier than the father.

Being sprinkled with the waters flowing from a mother's feet,

one would attain a purity greater than [that from] the waters purified by the celestial river [Gaṅgā].

Even a wandering ascetic who has renounced all ritual actions must be saluted by his father;

[yet] by an ascetic who is worthy of salutation by all, the mother must be saluted with great care.

This alone is the most severe austerity; this alone is the supreme vow;

this alone is the highest duty: that which pleases the parents.

I consider that he would not respect another, a lowly person, as he does the two of you.

Of this well-mannered child, Gṛhapati, charming in appearance, I [shall speak]:

"O son of Viśvānara, come here! Sit on my lap, child!

I shall examine your bodily signs; show me your right hand."

Addressed thus by the sage, the boy, having obtained his parents' permission,

bowed down to Nārada, and, glorious, sat humbly with devotion.

Then, having inspected all his limbs, his palate, tongue, and teeth too,

and having brought a three-stranded thread reddened with saffron,

recalling the two Śivas and the lord of the gaṇas, with the boy standing upright and facing north,

the sage measured the child from the soles of his feet to his head.

"He whose span across matches his height, measuring one hundred and eight finger-breadths,

shall become a ruler of the earth, just like this boy of yours, O brahmin.

Five subtle parts, five long parts, seven red parts, six elevated parts,

three broad parts, small and deep, he possesses thirty-two bodily signs.

His five long parts are praised, indicating long life for him:

his two arms, two eyes, chin, knees, and nose, of this son of yours.

He is praised as short in three: the neck, the shanks, and the male organ;

this auspicious child is deep in three: in his voice, his temperament, and his navel.

The skin, the hair, the fingers, the teeth, and also the finger-joints—

these five subtle features he has indicate that he will attain the station of a guardian of the directions.

Chest, belly, locks of hair, shoulders, hand, and face are the six elevated parts;

thus it is seen in this child that he will possess great sovereignty.

The palms of the two hands, the corners of the eyes, the palate, the tongue, the lower lip,

along with the nails, are the seven reddish parts on him that bestow the happiness of kingship.

Since he is broad in three—by his forehead, waist, and chest—

he will attain sovereignty eclipsing all splendour; it will not be otherwise.

His two hands, hard like the back of a tortoise and unaccustomed to menial labor,

are causes of kingship for this child, and his feet, tender when walking [likewise].

An unbroken line is seen on him, extending to the forefinger,

originating from behind the little finger, such as would grant a long life.

His feet are well-fleshed, reddish, even, delicate, very beautiful,

with even ankles, free of sweat, and glossy, indicating sovereign power.

With few and reddish lines on his hands, he will be ever happy;

with a slender and short organ, he will become a king of kings.

His throat, hips, ankles, buttocks, and his navel are rounded;

turned to the right and reddish, [the navel] indicates great sovereignty.

If a single stream turns clockwise when he urinates,

and if his semen has the fragrance of fish and honey, then he is a king.

His buttocks are broad, fleshy, and smooth, suited for happiness;

his two arms, turned counter-clockwise and hanging long, are fit for protecting the directions.

He bears [marks of] the śrīvatsa, thunderbolt, discus, lotus, fish, bow, and staff;

the lines on his hand are such that he could be the lord of heaven.

He has thirty-two teeth, and a neck shaped like a conch with rings;

with a voice like a curlew, drum, swan, or cloud, he surpasses all lords.

Having eyes tawny as honey, good fortune will never abandon him;

he has five lines on his forehead, and his belly is auspicious like a lion's.

His feet are marked with upward lines; his breath smells of lotus;

his hands have no gaps [between fingers]; he has beautiful nails; he possesses great auspicious marks.

However, even one endowed with all virtues and marked with all auspicious signs,

complete with all spotless arts, fate may strike down, just like the moon.

Therefore, with every effort, this child must be protected;

even a virtue turns into a fault when the Creator becomes adverse.

I fear an obstacle to his life in his twelfth year, from lightning or fire."

Having spoken thus, the wise Nārada went away as he had come.

Viśvānara, together with his wife, hearing that speech of Nārada,

felt right then as if struck by a terrible thunderbolt.

"Alas, I am ruined!" with these words he beat his chest;

distraught with grief for his son, he fell into a deep faint.

Śuciṣmatī also, stricken with sorrow, wept intolerably,

with a plaintive voice and cries of "Alas!", her senses utterly agitated.

"Alas, child! Alas, treasure of virtues! Alas, obedient to your father's word!

Alas, why did you enter into the womb of an unfortunate woman like me? 82.

Alas, little son, who will save me here formerly having you as my only son,

fallen without you into the ocean of sorrow overflowing with the waves of your virtues? 83.

Alas, boy! Alas, pure one! Alas, wide-lotus-eyed one! Alas, moon to the cakora birds of people's eyes!

Alas, child! Child, garland of sunrays to your father's lotus-eyes, sole cause of joy in thousands of festivals for your mother! 84.

Alas, full-moon-faced one! Alas, one with beautiful nails and fingers! Alas, flood of the waves of nectar in charming speech!

Alas, through how many sorrows did you become attained by me, Gṛhapati? What indeed was not done by me to attain you? 85.

To which deities were offerings of food not scattered by me? Which sacred fords, dear child, were not frequented by me? 86.

What vows, medicines, mantras, and yantras were not accomplished by me for your sake, you who are attainable only through good merit? 86.

O ship on the ocean of worldly existence, remove this burden of sorrow! Ocean of happiness, show the essence of the moon of your face!

Revive your father with the sprinklings of the nectar of your speech from the submarine fire in the fierce ocean of the hell named Put! 87.

Did all the deities, having known the future, gather together at once on the great festival of his birth,

filled with joy from examining the collection of beauty and auspicious marks, the host of virtues, conduct, and arts united in one person? 88.

O Śambhu, great lord, compassionate one, spear in hand! The knowers of the Veda declare that you are the conqueror of death.

If Time, the ender, comes upon a boy-son given by you, tell me: whose fall would not occur here? 89.

Alas, alas! Creator, why was this boy, who removes the torment of worldly existence, created by you here with many efforts,

having placed by his side the whole essence of good jewels, a fathomless middle in a vast ocean of virtues? 90.

Alas, death! Did not the moon-face of this boy's son, possessed of a mother, steal away your deathliness?

He whose playful limbs are tender like a lotus stalk, [destroyed by] one whose fangs are a thunderbolt-stiff and cruel axe! 91.

Having lamented thus repeatedly, with high-surging waves like a hundred rivers born from the stream of tears from her eyes,

she, scorched by the heat of the fire generated by grief for her child, sighing long, heavy, and hot, withered away. 92.

Hearing those piteous laments, the trees and creepers, with showers of tear-flowers,

seemed to weep through the distressed cries of singing birds, repeatedly shaking their heads under the guise of the wind. 93.

Indeed, she wept so loudly with open throat and distressed cries that, under the guise of an echo,

from her sorrow, all directions through the mouths of mountain caves wept along with her, the approach of birds and beasts arrested. 94.

Hearing this distressed cry, Viśvanara too, casting off his faint, arose, saying, 'What is this? But what? What, what is this?'

Calling loudly, 'Where is Gṛhapati, my breath of life standing outside, residing as the inner self, lord of all senses?' 95.

Agastya said:

Then, seeing both his parents enveloped in great grief,

he smiled and said, 'Mother, whence indeed is such fear for both of you? 96.

When my body has been shielded by the dust of your feet,

neither Death nor that wretched, unsteady, diminutive [lightning] is able to seize me. 97.

Hear my vow, dear parents: if I am indeed your son,

I shall act in such a way that the lightning will be afraid of me. 98.

Having worshipped the Conqueror of Death, the omniscient one who grants all to the virtuous,