Skandapurana 4.17

Śivaśarman said:

The auspicious story concerning Śukra has been heard by me, O divine ones,

by the mere listening to which my ears have been delighted.

Whose is this spotless realm, a treasury of merit that dispels grief?

May you two be pleased to explain this to me!

Drinking with the vessels of my ears this speech composed of nectar

that has flowed pleasantly from your mouths, I find no satiety.

The two gaṇas said:

Know this realm, O Śivaśarman, to belong to the red-limbed one [Aṅgāraka];

and we will recount his origin—how he became the son of the Earth.

Formerly, while Śambhu was performing tapas due to separation from Dākṣāyaṇī,

a single drop of sweat fell from his forehead upon the surface of the earth.

From the surface of the earth a boy was then born, having red limbs;

he was then lovingly raised by the Earth taking the form of a foster-mother.

Hence he has ever attained the supreme renown of being Māheya ('son of the Earth').

Then, O sinless one, he performed severe tapas of old in the fierce city [Vārāṇasī],

where the two splendid rivers, the Asi and the Varaṇā,

meet the north-flowing heavenly river for the welfare of the world,

where Viśveśa, though all-pervading, is ever visibly manifest

for the liberation of all living creatures who shed their physical frames at their appointed time;

where embodied beings, having died, certainly become immortal,

verily attaining the supreme grace of Viśveśvara.

Free from rebirth are their bodies—they who abandon their body in Avimukta,

without Sāṃkhya, without Yoga, and without various vows and rituals.

Having duly installed a liṅga under his own name as Aṅgārakeśvara

in the great shrine of Pāñcamudra, to the north of Kambalāśvatara,

that great-souled one performed tapas until brilliance like a glowing ember

came forth from his body.

Therefore he is sung in all the worlds by the name Aṅgāraka.

Pleased with him, Mahādeva granted him the exalted status of a planet.

Those best of men who, having bathed in the north-flowing waters on an Aṅgāraka-caturthī,

worship and bow down to Aṅgārakeśāna...

Affliction by the planets never arises for them anywhere at any time.

If a fourth lunar day is joined with Tuesday,

that festive day is declared by knowers of time to be equal to an eclipse.

What is given, offered into the fire, and recited on it all becomes imperishable.

Those who, endowed with faith, offer śrāddha on account of the conjunction of Tuesday and the fourth lunar day—

for their ancestors there will be satisfaction lasting twelve years.

For on the fourth lunar day falling on a Tuesday, the Lord of Gaṇas was born long ago;

therefore, that festive day has been proclaimed for the increase of religious merit.

Observing the vow of eating a single meal, having worshipped the leader of the Gaṇas there,

and having offered something dedicated to him, one is not overcome by obstacles.

Those excellent men who are devotees of Aṅgāreśvara in Vārāṇasī,

having attained supreme prosperity, reside in this world of Mars.

Agastya said:

Even as the two attendants of the Lord were speaking this charming, sacred narrative,

the city of the preceptor became a guest of their eyes.

Having seen that city which delighted the eyes, Śivaśarman then

asked, “To which foremost teacher does this unsurpassed city belong?”

The two attendants said:

“O friend, we shall gladly relate it; nothing is to be withheld from you.

In order to dispel the fatigue of the journey, [listen] again to the story of this city.

Long ago, when Brahmā joyfully wished to fashion the creation of the three worlds,

there appeared seven mind-born sons equal to himself,

headed by Marīci, Atri, and Aṅgiras, all initiators of creation.

Among them, to the Prajāpati Aṅgiras was born a best of gods,

a son named Āṅgirasa, the foremost of the wise in intellect,

calm, self-controlled, conqueror of anger, gentle in speech, and pure of heart,

knowing the truth of the Vedas and their meaning, skilled in the arts, spotless,

having seen through all the śāstras, the best knower of policy,

a counselor of beneficial things, a doer of good, always utterly unfriendly to what is harmful,

handsome, endowed with good conduct, virtuous, and knowing place and time,

equipped with the full assemblage of auspicious marks, and devoted to his preceptor.

Assuming the ascetic life in Kāśī, he performed great austerity.

Having installed a great Śaiva liṅga, full of intense devotion,

endowed with divine splendor, that great ascetic [performed tapas] for ten thousand divine years.

Then, pleased, the Lord, the ruler of the universe, who brings about the universe,

a mass of splendors, having emerged from that liṅga, said:

‘I am pleased! Choose a boon that is in your mind.’ / Seeing Śambhu thus, he, rejoicing, praised [him] as follows:”

Having thus beheld Śambhu, he, filled with joy, praised him in this manner.

Āṅgirasa said:

“Victory, O Śaṃkara, calm one, having the luster of the moon, bestower of beautiful aims, all-giver, all-pure one,

by whom great offerings presented by the pure are received, remover of the series of intense afflictions of devoted people,

who pervades the sky of every heart, bowed to by boongivers, who causes the burning of the great forest of sins of those who bow,

having a body performing various deeds, having a fair form, store of steadfastness who dries up the slender arrows [of Kāma],

devoid of death and the like, fulfilling the wishes of the deeds of those who bow, bearer of snakes,

whose left half of the body is yielded to the daughter of the Mountain-King, who fills the entire world with his own form,

whose form consists of the three worlds, having unusual beautiful eyes, who made the fire-consumer [spring] from the opening and closing of his eye,

O source of being, lord of creatures, sole lord of the Pramathas, whose outstretched hand is extended even to the fallen,

who conceals the whole surface of the earth brought forth [by you], bearer of the moon in the mansion of the sound of the praṇava,

completely delighted by the supreme noble princess of the Mountain, I bow to you, O Śiva!

O auspicious God, lord of the mountain, great lord, all-pervading one, bestower of majesty, dweller on the mountain, lord of Śivā, gracious one,

O bearer of the lord of stars, show grace to the triad of worlds! You who restrain those who cause obstruction to devotion,

this [soul] does not fear death! O Hara of infallible intellect, strike down instantly great sin!

I know of no other auspicious shelter than bowing to the feet of Śiva; therefore, I am bowed [to you].

In this entire widespread world, the destroying of sins [occurs through] the pleasing alone of Hara, O virtuous one;

O devoid of gunas, possessing great armlets of huge serpents, ender of destruction, O Lord, therefore I am bowed [to you].”

Having thus praised Mahādeva, the son of Aṅgiras paused,

and the Great Lord, pleased by the praise, granted many boons.

The venerable Mahādeva said:

“By this immense austerity, become the master of the great! Ah,

by the name Bṛhaspati, be one to be worshipped among the planets, O twice-born one!

Because you have constantly become my very life through the worship of this liṅga,

therefore you will attain renown in the three worlds as Jīva.

Because [I], free from manifold appearance, have been praised by skillful expansions of speech,

therefore become Vācaspati, the master of speech’s expanse.

Even when recited by anyone, speech shall dawn;

his speech will become refined within three years by [reciting it at] the three sandhyās.

When a major endeavor has arisen, he is not forsaken by intelligence—

he who shall recite day by day this hymn named Vāyavya.

From constantly reciting this hymn in my presence,

there will be no inclination toward wicked conduct for undiscerning men.

A creature who recites this hymn will never obtain affliction born of planets;

therefore this hymn should be muttered in front of me.

Whatever man shall recite this hymn,

rising daily at dawn, I will take away his terrible afflictions.

Having zealously performed the worship of the liṅga consecrated by you,

one who studies this hymn of praise will attain the desire of his heart.

Having granted these boons, Śambhu again summoned Brahmā,

along with Indra, all the hosts of gods, together with the yakṣas, serpents, and kinnaras.

Beholding them arrived, Śiva said to Brahmā:

“O Vidhi, make this sage Vācaspati by my command

the preceptor of all the lords of the gods, weightiest on all sides through his own virtues.

Consecrate him according to rule in the post of preceptor to the gods for our delight.”

“The master of intelligence will be exceedingly dear to me.”

Saying, “A great favor,” and placing the command upon his head, immediately then

the eldest of the gods made the son of Aṅgiras the preceptor of the gods.

Divine kettle-drums sounded, and hosts of apsarases danced.

All the gods, with cheerful faces, performed worship of the preceptor,

who had been consecrated by Vasiṣṭha and others with water purified by mantras.

Again the lord of the mountain gave another boon to the lord of words:

“Listen, O righteous son of Aṅgiras, delight of the family worthy of divine sacrifice!

The liṅga installed by you, which greatly increases good intellect,

shall become renowned in Kāśī as Bṛhaspatīśvara.

Having worshipped this liṅga during the conjunction of Guru and Puṣya,

whatever men undertake, that will attain success.

The Bṛhaspatīśvara liṅga is to be hidden by me in the Kali age;

intellectual brilliance is attained from its very sight.

Situated to the south of Candreśvara and to the southwest of Vīreśa,

having worshipped the lord of Dhiṣaṇa, one is indeed honored in the world of Guru.

The sin born of approaching the wife of one’s guru, through six months of worship,

surely goes to dissolution, just like darkness at the rising of the sun.

Therefore indeed, this destroyer of great sins is to be concealed;

the Bṛhaspatīśvara liṅga must not be spoken of to just anyone.”

Having given these boons, the god vanished right there.

Druhiṇa, together with the guru, and accompanied by Indra and Upendra, having consecrated Bṛhaspati

in this city, and having dismissed the gods led by Indra,

adorned his own world, permitted by Viṣṇu, O twice-born!

Agastya said:

Passing beyond the realm of Guru, O Lopāmudrā, that

Śivaśarman beheld the city of the son of Sūrya, adorned with a circle of radiance.

Questioned by him there, those two showed that city

to the excellent twice-born, the two best of gaṇas, O lady of pure smile.

The two gaṇas said:

“From Kaśyapa, son of Marīci, the hot-rayed [Sun] was born of Dākṣāyaṇī, O twice-born.

His wife was Saṃjñā, the daughter of the Prajāpati Tvaṣṭṛ.

Beloved of her husband, endowed with beauty and youth,

Saṃjñā then became endowed with intense austerity.

Indeed, by the splendor of the orb, that form of Āditya

she bore upon his limbs; indeed, it was not exceedingly pleasing [to bear].

‘Surely this one within the egg has not died!’ he spoke out of affection;

from that time on in this world, he is called Mārtaṇḍa.”

Unable to bear the excessive brilliance of that Vivasvat,

by which the possessor of sharp rays excessively scorched the three worlds, // 73

O brahmin, that treasure of splendors, the sun,

begot on Saṃjñā three offspring: a daughter and two progenitors of beings: // 74

the eldest, Vaivasvata Manu, and Yama, and then Yamunā.

She was not capable of enduring Vivasvat's excessively fiery form. // 75

Then, from herself, she created an illusory shadow of identical appearance.

Joining her palms in reverence and bowing, Chāyā then said to Saṃjñā: // 76

“Command me, your obedient servant, O goddess! What shall I do?”

Then Saṃjñā said to Chāyā: “Listen, O beautiful one of identical appearance! // 77

I will go to Tvaṣṭṛ’s abode. But you here in my

mansion live without hesitation, O auspicious one, by my command. // 78

This is Manu, and these two are the twins named Yamunā and Yama.

This triad of children must be regarded by you with the eye of one’s own offspring. // 79

This affair must not be disclosed by you to my husband, O woman of sweet smiles!”

Having heard this, that Chāyā then said to the goddess, daughter of Tvaṣṭṛ: // 4.1.17.80

“Unless my hair is seized, and unless under a curse, I will never

disclose your deed. Go at your pleasure, O goddess!” // 81

Having thus instructed her identical replica and been told “So be it” by the identical one,

she approached her father, and bowing down, spoke to Tvaṣṭṛ: // 82

“O father, I am unable to bear the brilliance of that treasury of brilliance,

the intense [heat] of that noble husband, the great-souled descendant of Kaśyapa.” // 83

Hearing her declaration, she was strongly rebuked by her father.

Instructed again and again: “Go back to your husband’s presence!” // 84

she fell into deep anxiety, thinking: “Fie upon the condition of women!”

She blamed herself in many ways, and strongly condemned womanhood: // 85

“Nowhere is there independence for women; fie on a life without independence!

In childhood, in youth, and at the end, there is fear from father, husband, and son. // 86

Alas, through delusion the husband’s house was abandoned by me of wicked conduct!

And if I go to the husband's dwelling, even without being recognized, // 87

there indeed is that identical woman whose desire has been fulfilled.

Or if I remain right here, though rebuked by my father, // 88

the hot-rayed sun is fiercer than that, extremely terrifying to my parents.

Ah, this is indeed that proverb which is uttered by people! // 89

It has been seen clearly by me today, like placing live embers in one’s own hand:

the husband's home was lost through folly, and my father's house offers no welfare! // 4.1.17.90

And my age is early youth; my beauty is longed for by the three worlds;

womanhood is vulnerable to all overcome; and my lineage is exceedingly pure. // 91

And such is my husband: omniscient, eye of the world, dispeller of darkness,

witness of all deeds, omnipresent, moving everywhere. // 92

How indeed could there be welfare for me?” Thus reflecting,

she, blameless in every way, became a mare and went to perform austerity. // 93

And grazing on sapless dry grass, she reached the northern Kurus,

and performed intense austerity, placing her husband in her heart:

“By the power of austerity, I shall fully endure that brilliance of my husband.” // 94

Then the sun, thinking her to be Saṃjñā, begot upon that identical one

Sāvarṇi, the excellent eighth Manu, // 95

and Śanaiścara as the second, and a daughter, Bhadrā, as the third.