Skanda Purana 6.1.9

Vyāsa said:

"How did that pool of Mahiṣa [come to be]? What is the form of the Mothers?

And how was the Dānava Mahiṣa slain in the sacred field of Rudra?"

Sanatkumāra said:

Taking a piece of the skull that was exceedingly luminous, / consisting of divine brahma-radiance, as if blazing with flame,

the Lord of the Universe, sporting, deluded the gods;

in the blink of an eye, that embodiment of yoga, through his yogic play, [traversed] this world.

Having reached the most sacred field, where the great lord remained,

there the lord of deities, the radiant master, set down

the great, divine skull in front of the gaṇas.

Then, having seen what was set down by you, all those of great splendor departed.

roaring with a great noise, making the ten directions resound,

resembling an agitated ocean and a thunderbolt, by which the sky was torn apart.

At that terrible sound, the Dānava, a thorn to the gods,

known as Hālāhala, rushed towards that place.

Unable to endure it, afflicted with wrath, wicked-souled and invincible to the gods,

granted a boon by Brahmā, he took on the form of a buffalo.

Surrounded by crores of terrible Daityas with raised weapons,

as he came along in anger, a buffalo and a thorn to the gods,

the god who holds the Pināka bow, having observed him, indeed said to all the gaṇas:

“O leaders of the gaṇas, the deceitful Daitya, a thorn even to the three worlds,

comes swiftly; therefore, slay him!”

All the gaṇa leaders took refuge in the approach of the skull.

Then the hosts of gods, seeing that great Asura coming,

roaring with a great shout, rushing about, mighty-armed,

pierced him with volleys of darts, with swords, and likewise with clubs.

Befuddling him with a net of arrows, they then felled him to the earth.

When he was slain, Mahādeva indeed spoke then to the gods:

“Ah, utterly bewildered by pride, he has met destruction through pride!”

In the meantime, O Vyāsa, from that skull, most terrifying,

with radiant faces, all the mothers, of fierce weapons and great strength,

rushed to that place, having indeed informed Mahādeva.

Those [mothers] of great strength devoured the Daitya, tearing him apart again and again.

Therefore the mothers of the skull became famous in the sacred field as possessed of great strength.

Therefore indeed the great skull was proclaimed to be such.

From the cracking of the installed skull there arose formerly

the famous pond of Śiva, destroyer of all sins.

Even today that great and divine lake shines there,

famous throughout the three worlds, frequented by gaṇas and Gandharvas.

Whether drawn into a vessel, or cold, hot, or boiling,

the waters of the lake of Rudra purify here, just like the concluding bath of a horse sacrifice.

Even Brahmā went to that place, surrounded by hundreds of deities.

It was proclaimed by Brahmā himself as a ladder to the heavenly world:

“Those who abandon their life-breaths here go to the world of Rudra.

Blessed, O Vyāsa, are the men in the mortal world who dwell in the forest of Mahākāla!

Those who bathe in the lake of Rudra, or drink its water,

devoted to the conduct of their own duty, behold the Lord Īśāna.”

Thus the gods dwelling in heaven constantly cherish a desire [for it].

This auspicious, divine, unrighteousness-destroying Mahākapāla is worshipped by gods and Daityas,

possessing great splendor, dispelling sins, eternal, and always hard to attain even from the world of the lord of the gods.

Praised by groups of Siddhas devoted to austerities, just like the orb of the sun situated in the sky,

whoever listens [to this] with a concentrated mind, by his grace goes to heaven, rejoiced.

Thus ends the ninth chapter, entitled “Description of the Māhātmya of Mahiṣakuṇḍa and the Lake of Rudra”, in the Avantīkṣetramāhātmya of the fifth Avantyakhaṇḍa in the glorious Skanda Mahāpurāṇa, a collection of eighty-one thousand [verses].

Sanatkumāra said:
“Now, therefore, I shall declare the sacred ford renowned throughout the three worlds,
self-manifest, belonging to Maheśa, known as Kuṭumbikeśvara.
He is freed from all sins, even those committed in seven lifetimes,
who, pure, beholds the god after performing a śrāddha according to the rule.
Surpassing all the worlds, he goes to the world of Śiva.
Moreover, whoever offers all vegetables and various bulbs
upon its bank, he attains the supreme state.
Composed in mind on the first or the eighth day of the bright fortnight of Pauṣa,
by a single fast alone he obtains the fruit of a horse sacrifice.
And on the full-moon day of Āśvina, the pure man who beholds
the tying of the turban of Maheśa, freed from sin, shall go to heaven.
Having fasted on the fifth day in the bright half in the month of Caitra,
he offers to the god camphor, saffron, musk with sandalwood,
and an oblation of milk-rice with ghee,
and, O best of brahmins, feeds a brahmin together with his wife, presenting [gifts] according to means;
he attains the world of Rudra for as long as fourteen Indras endure.”
Thus ends the tenth chapter, entitled “Description of the Māhātmya of Kuṭumbikeśvara”, in the Avantīkṣetramāhātmya of the fifth Avantyakhaṇḍa in the glorious Skanda Mahāpurāṇa, a collection of eighty-one thousand [verses].

“Now, therefore, I shall declare the sacred ford of the Vidyādhara.

Having bathed there and become pure, one becomes a lord of the Vidyādharas.”

Vyāsa said:

“How was this sacred ford born in this sacred field, O great sage?

Out of grace, tell me, O holy one! I wish to hear it now.”

Sanatkumāra said:

“Formerly there was a certain lord of the Vidyādharas who possessed great beauty.

A delightful garland of pārijāta flowers was woven by him.

Taking that garland, he went to the abode of Indra.

And Menakā was seen by him dancing in front of Indra.

Then, absorbed in her dance, that garland was given to her by him.

That Menakā, praised out of place, became infatuated by the garland.

Then the Vidyādhara was cursed by Indra, who was overcome with anger:

‘Go to the earth, O most sinful one! The dance was interrupted by you!

Forfeit the position of a Vidyādhara from now on by my curse!’

Addressed thus by Indra, the Vidyādhara spoke words:

‘O lord, out of ignorance this fault was committed by me now.

"Therefore, O god, out of grace show favor to me!"

Thus addressed, Indra said to that vidyādhara:

"Go this very day to Avantī, where the Gāṃgaṭī cave is situated.

In the northern part of it, there is an excellent sacred ford,

renowned in the three worlds by the auspicious name Vidyādhara.

When a ritual ablution is performed there with devotion, one becomes a lord of vidyādharas.

Therefore you too, make every effort to perform a ritual ablution right there."

Thus addressed by Indra, he came to the realm of Avantī.

Having performed a ritual ablution in that charming sacred ford,

by the power of that sacred ford he regained his own realm.

Thus has the auspicious Vidyādhara sacred ford been described, O Vyāsa.

Whoever gives flowers and sandal-paste ointment there

shall obtain all pleasures in this world and the hereafter.

Thus ends the eleventh chapter, titled 'Description of the Vidyādharatīrtha Māhātmya', in the Avantīkṣetramāhātmya of the fifth Avantīkhaṇḍa, in the Skandamahāpurāṇa consisting of eighty-one thousand verses.

Sanatkumāra said:
"Now in the north I shall describe the excellent Markaṭeśvara;
there is a famous sacred ford there that bestows all desires. / 1
Having bathed in that sacred ford, a man obtains the fruit of a hundred cows.
For the pacification of poxes, and for the sake of children, / 2
one should crush lentils there, having measured them with a standard measure:
'By the power of Śītalā, may the children be free from disease!' / 3
The people who behold Śītalā, who removes evil, with devotion—
no sin is theirs, O best of the twice-born, nor poverty, / 4
nor do they have any fear of disease or affliction by the planets." / 5
Thus ends the twelfth chapter, titled 'Description of the Śītalā Māhātmya', in the Avantīkṣetramāhātmya in the Avantīkhaṇḍa, in the Skandamahāpurāṇa consisting of eighty-one thousand verses.

Sanatkumāra said:
"Having bathed at Svargadvāra and beheld the god Bhairava,
one should perform a śrāddha right there dedicated to the ancestors with devotion. / 1
That man, O Vyāsa, delivers his ancestors together with himself;
he who goes through Svargadvāra attains the supreme abode of Rudra. / 2
In front of Bhairava, to the east, stands the goddess Ambikā;
beholding her, a man or a woman is freed from all sins. / 3
On the Mahānavamī day, a person who offers a sacrifice of a goat,
or a buffalo, wine, meat, and an auspicious garland made of bilva leaves,
presenting them with devotion to the Goddess, shall attain all success. / 4
Having bathed there with devotion and performed worship to Maheśvara,
he goes through Svargadvāra to the abode of Rudra, O twice-born." / 5
Thus ends the thirteenth chapter, titled 'Description of the Svargadvāra Māhātmya', in the Avantīkṣetramāhātmya of the fifth Avantīkhaṇḍa, in the Skandamahāpurāṇa consisting of eighty-one thousand verses.

Sanatkumāra said:

"Having bathed in the four oceans, one should view the auspicious Rājasthala,

by the mere darśana of which a man becomes endowed with a son.

There are four oceans: Salt, Milk, Curds, and Sugarcane-juice.

Near that god they were established by Sudyumna."

Vyāsa said:

"For what reason were the oceans near Rājasthala,

established by Sudyumna? Tell me, O best of sages!

Jambudvīpa extends to a hundred thousand yojanas, very beautiful;

at its boundary this ocean named 'Salt' is situated.

In Śākadvīpa, measuring two hundred thousand [yojanas], the Ocean of Milk is situated;

the Ocean of Curds is situated in Kuśadvīpa, measuring four hundred thousand [yojanas];

in Śālmala the Ocean of Sugarcane-juice is situated, measuring eight hundred thousand [yojanas].

Those four oceans have been described on the orb of the earth;

how then did they come together in one place near Rājasthala?"

Sanatkumāra said:

"In a past kalpa, there was a very righteous king named Sudyumna.

His wife, of lovely limbs, was known by the name Sudarśanā.

Seeing the sage Dālbhya, she asked him, desiring a son:

'O Lord, by what gift, ritual ablution, or ritual practice,

can a son endowed with all auspicious marks be obtained by me?

Explain this to me as it truly is, with details, O brahmin seer!'"

Dālbhya said:

"Formerly, O daughter, those excellent oceans were created by one desiring sons,

by the self-manifest god Brahmā, the creator of the worlds.

When a ritual ablution is performed in them by the king, you will have a son.

Therefore, O daughter, urge your beloved husband to worship Śaṃkara."

Following the very words of Dālbhya and by means of wondrous narrative,

she quickly sent her husband to worship Śaṃkara.

Having gone to Gandhamādana, he propitiated Śaṃkara.

Satisfied, Śaṃkara, whose eyes are the moon, sun, and fire, said:

"Go to Avantī, O king of kings; you will obtain an excellent son.

By my command, the oceans will proceed to Kuśasthalī.

On the site shaped like Meru, O king, near Śaṃkara,

you will see the oceans gathered together there, O best of men.

Requested by you, they will remain there forever by a portion of their essence."

Having spoken thus, the all-pervading Mahādeva vanished.

Sudyumna came to Kuśasthalī together with his wife.

Having arrived at Kuśasthalī, he beheld the oceans.

Seeing them near Rājasthala, he bowed down to them.

Seeing Sudyumna bowed down, affectionate to his devotees,

all the oceans said, 'Choose a boon, O you of noble vows!'

In his mind he chose a son endowed with all auspicious marks,

and the king spoke again: 'As long as the earth endures...'

“So long must [you] remain right here, near Rājasthala.”

The oceans said:

“We shall stay right here until the end of the kalpa.

And you will have a son endowed with every auspicious mark,

merely through your ritual ablution here; therefore, perform the ritual ablution.

And in this auspicious place, O king, we shall dwell along with a fraction [of our power].”

Thus, O Vyāsa, the oceans were brought down by Sudyumna.

Hear the meritorious fruit of him who performs a pilgrimage to them.

Having performed a ritual ablution in the exceedingly holy ocean called the Salt [Ocean],

he should then, intent on devotion, perform a śrāddha for the ancestors, O Vyāsa,

and worship Mahādeva, the lord of Pārvatī, who resides in that sacred place.

He should then give maṇḍaka cakes to a brahmin who has mastered the Vedas.

A copper vessel should be made and filled with salt,

and it should be given, along with gold, to a brahmin who has mastered the Vedas.

Furnished with seven kinds of grains, made of bamboo, wrapped with cloth,

accompanied by a priestly fee and fruits, he should carefully offer a guest-water offering.

Then, having gone to the Milk Ocean, he should perform a ritual ablution as before.

Milk should be given there, filled in a copper vessel.

And having done likewise at the Curd Ocean, he should give auspicious curd-rice.

And having done likewise at the Sugarcane-Juice Ocean, he should give auspicious molasses to a brahmin.

Having made the pilgrimage, indeed, O Vyāsa, he should give a milch cow.

Whoever performs the pilgrimage in this manner near Rājasthala

obtains magnificent fortune and delightful sons.

When he dies, he attains heaven for as long as the fourteen Indras [endure].

Having enjoyed the reward of heaven for that long, he will thereafter proceed to liberation.

Thus ends the fourteenth chapter, named “The Description of the Māhātmya of the Four Oceans Near Rājasthaleśvara,” in the Avantīkṣetramāhātmya of the fifth Avantyakhaṇḍa, in the glorious Skandapurāṇa consisting of eighty-one thousand verses.

Sanatkumāra said:

Hear, O Vyāsa, of the great sacred ford by name Śaṃkaravāpikā.

The excellent sacred ford was created by the god while at play.

The water for washing the skull was thrown down by the God of gods;

because it was placed into a stepwell, it is therefore [called] Śaṃkaravāpikā.

A man, having bathed on the eighth lunar day coinciding with a Sunday, in the cardinal and intermediate directions,

in order beginning with the east, up to and likewise within the center of the stepwell,

should give new water jars filled with sacrificial food, O Vyāsa,

and vegetables and roots to brahmins. Hear the meritorious fruit of that:

Whatever worlds exist in the next world and in this one, endowed with every condition,

to each of those he goes, and he enjoys supreme sovereignty.

Those men who, filled with deep devotion, will praise this māhātmya,

are worshipped even in the world of Rudra. Perpetual homage to them as well!

Sanatkumāra said:

Then, indeed, the lord of the gods, bearer of the Pināka, having the bull for his emblem,

becoming composed, praised the God of gods, the Sun.

The lord of the day arrived, pleased, and spoke to Śaṃkara:

Sūrya said:

“Choose a boon, O Lord of beings; I am a grantor of boons, I grant [it] to you.” / [Śaṃkara] said to him: “If you grant boons, grant what is asked of me:

Stay here with a portion [of yourself] for the benefit of all embodied beings.”

The sun descended there upon hearing the words of Māheśvara.

Then, by the command of the supreme God of gods, Śaṃkara of great power,

the sun of great splendor attained renown there

by the name Śaṃkarāditya, causing grace to the worlds.

The gods, Daityas, and Gandharvas, together with the Kinnaras, were astonished:

“Ah, blessed is this place where the destroyer of Tripura resides,

and the Sun, dwelling there, is also present within the sacred ford!”

Then, all those best of gods, headed by Brahmā, pleased,

worshipped the lord of the gods, Āditya, and likewise Śaṃkara.

And those gods, taking bodily form, descended, and having established

that splendid [abode], he spoke these words: “Those men who will bathe here,

no suffering born of old age, death, and grief arises for them.

Whatever merit is in all sacrifices, whatever fruit is in all gifts,

[all that they attain by bathing here]…”

And greater indeed than that is [the merit] here from the darśana of Śaṃkarāditya. (16)

Neither physical diseases nor mental afflictions, and never poverty—

incomparable sovereign power arises for them always on earth. (17)

No illness, no poverty, and no separation from kinsmen

arises, O tiger among sages, from the darśana of Śaṃkarāditya. (18)

Thus, in ancient times, by the god of gods who holds the trident in his hand,

under the name of Śaṃkarāditya, this supreme station was established. (19)

Thus ends the fifteenth chapter, named 'Description of the Glory of Śaṃkarāditya,' in the Avantīkṣetramāhātmya of the fifth Avantyakhaṇḍa, in the Skandapurāṇa comprising eighty-one thousand verses. (15)

Sanatkumāra said: