Skandapurana 4.2

Vyāsa said:

The sun, the soul of this moving and unmoving world, the enemy of darkness,

arose on the Eastern Mountain with bright, spreading rays,

fostering the duties of the virtuous, repelling the state of darkness,

awakening his beloved lotus cluster whose face had closed at night,

setting in motion the oblations to gods, the offerings to ancestors, and the food-offerings to beings,

unfolding the proper times for ritual acts: forenoon, afternoon, and midday,

pointing out the presence of darkness in the hearts and faces of the wicked,

reviving anew the world overwhelmed by the time of night.

When he had risen, the rise of righteous beings took place properly.

Ah, if someone says that doing good to others does not bear immediate fruit—

how could the sun, set in the evening, come back to life in the morning?

Consoling the Eastern quarter, who had been wronged [like a jilted lover], with touching rays of love,

and having enjoyed the South-Eastern quarter for a watch, who was blazing as if from separation,

[he proceeded to the Southern quarter,] anointed with cloves, cardamom, musk, camphor, and sandalwood,

with lips reddened by betel dye, with fine breasts that were clusters of grapes,

whose creeper-like arms were lavalī vines, whose fingers were kankola shoots,

whose sigh was the Malaya breeze, whose excellent garment was the Ocean of Milk,

whose limbs were the gold and gems of Mount Trikūṭa, whose hips were Mount Suvela,

whose shanks were the Kāverī and Gautamī rivers, clothed in Chola garments, surrounded by parrots,

whose breasts were the Sahya and Dardura mountains, adorned with Kāñcī as a lustrous girdle,

captivating with the playful charm of sweet Mahārāṣṭrī speech,

whom even today Mahālakṣmī does not abandon because of her noble qualities—

towards this very clever Southern quarter the Lord of Quarters set out.

As they traversed the entire sky of the sun with ease, the horses

of the sun were unable to go forward; then Anūru addressed [him]:

Anūru said:

"O Sun, Vindhya, lofty with pride, stands blocking the sky!

Vying with Meru, he wishes to obtain the circumambulation granted by you."

Hearing the speech of Anūru, the Sun thought in his heart:

"Ah, even the path of the sky is obstructed! What a great wonder!"

Vyāsa said:

What can a sun or a hero do when halted in a desolate road?

Even if in haste, who can cross over a path that is blocked, all alone?

[He who] does not halt for a moment from the morning twilight

now stood blocked on the empty path; what could he do, for destiny is powerful!

He who travels two thousand, two hundred

and two yojanas in half a twinkling of an eye, even he stood [there] for a long time.

When a long time had passed, the people in the east and the north were severely afflicted,

scorched by the intense heat from the fall of the fierce-rayed [sun’s] mass of rays.

Meanwhile, the westerners and the southerners, with eyes closed in sleep,

looked upon the sky filled with stars and planets while lying down.

"There is no day due to the absence of the sun; there is no night due to the absence of the moon.

Since the constellations have set from the sky, what time is this that cannot be perceived?

Will the universe indeed undergo dissolution prematurely? How is that [so]?

The oceans do not yet rush forth from here and there."

On the earth devoid of the calls of svāhā, svadhā, and vaṣaṭ,

the three worlds trembled from the cessation of the rites of the five daily sacrifices.

From the rising of the sun proceed all rites such as sacrifices.

Through them comes the satisfaction of the sacrifice-eaters; the sun is the cause in that.

All [deities] beginning with Citragupta know time from the sun.

The sun alone is the cause of maintenance, creation, and dissolution.

Due to the arrest of that sun's motion, the three worlds were paralyzed.

Whatever was located anywhere, remained there entirely as if set in a painting.

On the one side from the darkness of night, and on the other side from the heat of day,

destruction befell many, and the world was scattered in all directions.

Thus, when the world, containing gods, demons, humans, and serpents, was bewildered,

the creatures wept, saying, "Ah! What is this that has happened prematurely?", and fled.

Then, having observed [this], all went to Brahmā for refuge.

Praising him with various hymns, they also said, "Protect us! Protect us!"

The gods said:

"Salutations to Brahmā whose form is golden, who has the nature of Brahman,

whose essential nature is unknowable, who is absolute isolation, and who is immortal;

whom the gods do not know, where the mind is also blunted,

and where speech does not extend—salutations to him whose self is consciousness!

Whom yogins, motionless through meditation, behold in the space of the heart

as having the form of light—salutations to that glorious Brahmā!

To him who is beyond time, who is time, who by his own will is the Puruṣa,

who has the nature of the three guṇas—salutations to him whose form is Prakṛti!

To Viṣṇu whose nature is sattva, to the Creator whose nature is rajas,

to Rudra whose nature is tamas, the cause of preservation, creation, and dissolution!

Salutations to him whose nature is intellect, salutations to threefold egoity,

to him whose form is the five subtle elements, whose self is the five organs of action!

Salutations to him whose nature is mind, whose self is the five organs of perception,

whose form is the five [elements] beginning with earth; salutations to you whose self is the sense-objects!

Salutations to him whose form is the cosmic egg, salutations to him who abides within it!

Salutations to you whose form is the universe, both near and far!

Salutations to him whose form is transient and eternal, the lord of being and non-being!

O you who manifest your body by your own will out of compassion for all your devotees!

The Vedas are your breath; the whole universe is your sweat.

All beings are your foot; the sky arose from your head.

From your navel was the atmosphere, and trees were your body-hair.

The moon was born from your mind, and the sun from your eye, O Lord!

You alone are all; in you, O God, is everything; you alone here are the praiser, the praise, and the one to be praised.

O Lord, all this is indeed to be dwelt in by you; salutations, and yet again salutations, salutations to you!"

Having thus praised the Creator, the gods fell like a staff upon the ground.

Extremely pleased then, Brahmā replied to the celestials.

Brahmā said:

"I am pleased by this true praise, O bowed gods.

Rise! I am delighted; choose an excellent boon.

Whoever, faithful and pure, will praise daily with this hymn

either me, or Hara, or Viṣṇu—we are always pleased with him.

We will grant all desires: sons, grandsons, livestock, wealth,

good fortune, long life, health, fearlessness, victory in battle,

enjoyments of this world and the next, and likewise imperishable final release.

Whatever is most dear to him, all of that will come to pass.

Therefore, with every effort, this best of hymns should be recited.

This hymn, known as 'granting desired wishes', bestows all accomplishments."

Again the Creator spoke to those gods who had bowed and risen:

"Be at ease, O you! Why are you distressed even here?

These Vedas are endowed with form, as well as all these branches of knowledge,

these sacrifices accompanied by sacrificial fees, truth, dharma, austerity, and self-restraint."

This is celibacy, this is compassion, and this indeed is Sarasvatī;

these are the people who have realized their purpose through the meaning of the Śrutis, Smṛtis, and Itihāsas. (4.1.2.50)

Here there is no anger, no envy, greed, lust, lack of fortitude, fear,

violence, deceitfulness, pride, slander, malice, or impurity anywhere. (51)

Those brahmins devoted to Brahman, steadfast in austerity, rich in austerity,

observing noble vows such as fasting for a month, six months, or the four months of the rainy season; (52)

women devoted to fidelity to their husbands, and other celibate students;

and behold, O gods, those who are like eunuchs towards another's wife; (53)

these who are devoted to their mother and father; these who were slain in rescuing cattle; (54)

in vows, gifts, recitation, sacrifice, Vedic study, and satisfying brahmins; (54cd)

at a sacred ford, in austerity, in doing good to others, and in conduct of virtuous customs—

these are the people whose intellect does not desire reward. (55)

Constantly engaged in chanting the Gāyatrī, devoted to the fire sacrifice,

givers of two-faced cows [in birth], and eager to give tawny cows; (56)

those free of desire, Soma-drinkers indeed, and those who drink the water from the feet of brahmins;

those who died at the sacred ford belonging to Sarasvatī, and those who attend upon brahmins; (57)

those who, though capable of accepting gifts, indeed refrain from accepting them;

these are the brahmins dear to me who have abandoned accepting gifts at sacred fords. (58)

Those pure-souled ones who resided at Prayāga and bathed during the month of Māgha

when the sun was in Capricorn, purified, these possess the radiance of the sun. (59)

Those who bathed for three days in the month of Kārtika at Pañcanada in Vārāṇasī,

these are they, of pure bodies, sharing in religious merit, exceedingly stainless. (4.1.2.60)

Having bathed at Maṇikarṇikā, brahmins were pleased [by them] with riches;

these, endowed with all enjoyments, will remain in my city for an eon. (61)

Then, having reached Kāśī, impelled by that merit,

by the grace of Viśveśvara they will attain liberation, without a doubt. (62)

Whatever deed is performed by men in Avimukta, even if small,

its form is blessed, and its fruition is liberation even in other births. (63)

Ah, in the sacred field of Viśveśvara there is no fear even of death,

where everyone awaits death as if an unwelcome dear guest! (64)

By whom spotless wealth was given to brahmins at Kurukṣetra,

they indeed, with spotless bodies, dwell in my presence. (65)

Having approached Pitāmaha at Gayā, those by whom the ancestors

were satisfied through the mouth of brahmins—these are their ancestors. (66)

Not by ritual ablution, not by gift, not by recitation, nor by worship

is my world attained, O gods; it is attained by the satisfaction of brahmins. (67)

Houses furnished with utensils, pestles, mortars, and the like,

along with beds, were given [by them]; these indeed are their mansions. (68)

Those who build halls of learning and teach the Veda,

who bestow the gift of knowledge, and who recite a Purāṇa; (69)

and those who give Purāṇas, who also give manuscripts,

who give texts on Dharma—their dwelling is here in my city. (4.1.2.70)

For sacrifice, for marriage, and for a vow, to a brahmin

those who give undivided wealth, they shall have the splendor of the Vasus there. (71)

He who establishes a house of healing, devoted to supporting physicians,

dwells here until the end of the eon, endowed with all enjoyments. (72)

And those who free sacred fords from obstruction by wicked people,

are honored in my inner quarters like my own legitimate sons. (73)

Whether of Viṣṇu, of me, or of Śambhu, brahmins are exceedingly dear;

in their form we wander visibly on the surface of the earth. (74)

Brahmins and cows are a single family made twofold:

in the one abide mantras, in the other abides the sacrificial offering. (75)

Brahmins are a moving sacred ford, created to wander all over the earth,

by the very water of whose speech impure people are cleansed. (76)

Cows are an incomparable purifier; cows are the supreme auspiciousness;

the dust raised by their hooves is equal to the water of the Gaṅgā. (77)

At the tips of [a cow's] horns are all the sacred fords; at the tips of her hooves are all the mountains;

between her two horns is the Great Goddess Gaurī in person. (78)

Seeing a cow being given away, great-grandfathers dance;

all the seers rejoice, and we, together with the deities, are delighted. (79)

and sins cry out in grief, together with poverty and diseases.

Cows are the nourishers of the whole world, like a mother in every way. (4.1.2.80)

Having praised the cows, bowed down to them, and circumambulated them,

by that man the earth with its seven continents has been circumambulated. (81)

“The fortune that belongs to all beings, she who resides among the gods—

may that goddess, in the form of a cow, remove my sin. (82)

The Lakṣmī on Viṣṇu's chest, and Svāhā of Agni,

and Svadhā of the foremost ancestors—may that cow always grant boons. (83)

Cow dung is the Yamunā itself; cow urine is the auspicious Narmadā;

and the milk of these [cows] is indeed the Gaṅgā. What is more purifying than this? (84)

In the limbs of cows dwell the fourteen worlds.

Therefore, may there be auspiciousness for me in this world and in the hereafter!” (85)

Reciting this mantra, whether [many] cows or a single cow,

whoever gives to an excellent twice-born is superior to all. (86)

Having constantly considered the virtues of cows together with Viṣṇu, / Śiva, and the great seers, this prayer has been ordained by me: (87)

“May cows be in front of me; may cows be behind me;

may cows be in my heart; may I dwell in the midst of cows.” (88)

A fortunate man who waves the tail of cows over his limbs—

misfortune, strife, and diseases depart far from his body. (89)

By cows, by brahmins, by the Vedas, by chaste women, by speakers of truth,

by the ungreedy, and by the generous—by these seven the earth is upheld. (4.1.2.90)
Beyond my world, a world is sung of called Vaikuṇṭha.

Above that is Kaumāra, and beyond that the world of Umā. (91)

Above that is the world of Śiva, and near to that is Goloka.

There dwell the mothers of cows, Suśīlā and the rest, beloved of Śiva. (92)

Those men who serve cows and those who give cows,

attaining any of these worlds, would possess all prosperity. (93)

Where rivers flow with milk, where mud is made of rice pudding,

where old age does not afflict—there the givers of cows go. (94)

Those who know the Śruti, Smṛti, and the Purāṇas are proclaimed as [true] brahmins;

they perform the conduct spoken therein; others merely bear the name. (95)

Śruti and Smṛti are two eyes, and the Purāṇa is considered the heart.

Lacking Śruti and Smṛti, one is blind; without one [of them], one would be one-eyed.

Yet both the one-eyed and the blind are better than one lacking the Purāṇa, empty of heart.

The duty declared in the Śruti and Smṛti is celebrated in full in the Purāṇa. (97)

Therefore, a cow should be given to such a brahmin by one desiring happiness everywhere;

it should not be given to someone who is merely twice-born, for he would drag the giver downward too. (98)

Whoever has a desire to know dharma, whoever has great fear of sin,

by him the Purāṇas, the roots of dharma, must certainly be heard. (99)