Skandapurana 7.16.24

Seeing all the gaṇas, along with the lords of the gods, fleeing, / Mahādeva created […] // 12
[…] then […], / […] addressed [him]: ‘You ought to give us an order.’ // 13
Then the God of gods said to all those [goddesses] ready with weapons: / ‘Consume the great asuras born from the drops of blood!’ // 14
Thus addressed, all those Yogeśvarīs of mighty strength, / continually slaying the asuras in battle, ate [them] […]. // 15
The God also, the slayer of Andhaka, spoke to the blazing trident: / ‘Cook Andhaka in the fire of the sun for a hundred thousand autumns.’ // 16
Indeed, as Andhaka was being cooked at the tip of the trident by the sun’s radiance, / when a thousand years were completed, he attained a sattvic state. // 17
Having attained a sattvic state, with passion and darkness shaken off, / he understood the God, the cause of the worlds, whose banner bears the bull. // 18
Having recognized him then with devotion, with a purified inner self, / reduced to mere sinews and bones, he praised the God whose crest is the crescent moon. // 19
Andhaka said: / ‘He who is the creator of this entire universe, moving and unmoving, and likewise the dispenser of pleasure and pain for what has been done, / who is also the cause of destruction at the time of the end—to that Śaṅkara, the granter of refuge, I go for refuge. // 20
Whom yogins, free from delusion, darkness, and passion, their minds singularly intent through devotion, their desires vanished, / meditate upon with resolute intellect, whose divine nature is boundless—to that Śaṅkara, the granter of refuge, I go for refuge. // 21
Who lovingly bears upon his head the spotless crescent moon with blossoming beams […] / and who gave half his body to the daughter of the king of mountains—to that Śaṅkara, the granter of refuge, I go for refuge. // 22 //’

‘Who bore upon his head, like a garland of motionless flowers, the Gaṅgā, whose lovely waters are visited by Siddhas and Cāraṇas, / rushing down from the sky with the violent speed of huge waves—to that Śaṅkara, the granter of refuge, I go for refuge. // 23
Who, by pressing down with his lotus-foot, steadied the summit of Kailāsa’s peak / as it was violently shaken by the Ten-faced one, who resembled a peak of Kailāsa—to that Śaṅkara, the granter of refuge, I go for refuge. // 24
By whom the sons of Diti, the sons of Danu, the hosts of Vidyādharas and Uragas, / and the best of munis subsisting on fruits and roots, were repeatedly joined with complete boons—to that Śaṅkara, the granter of refuge, I go for refuge. // 25
Who destroyed the sacrifice of Dakṣa, and likewise the eye of Bhaga, and the row of teeth of Pūṣan, / and paralyzed the thunderbolt-wielding arm of mighty Indra—to that Śaṅkara, the granter of refuge, I go for refuge. // 26
[…] having the state of release from the threefold bondage, though not endowed with the qualities of knowledge, lineage, and sacred learning, / people who resort to whom become enjoyers of happiness—to that Śaṅkara, the granter of refuge, I go for refuge. // 27
Who drank the Kālakūṭa poison of surging fury, which had the radiance equal to ten million suns […], / the terror of the best of gods and Dānavas—to that Śaṅkara, the granter of refuge, I go for refuge. // 28
Who, the divine Maheśa, bestowed boons abundantly upon Brahmā, Indra, Viṣṇu, the Maruts, and him with six faces, / and, the Lord, snatched Nandin from the jaws of death—to that Śaṅkara, the granter of refuge, I go for refuge. // 29
And by whom, the Lord, Kāma, holding a bow with five arrows on earth, was then made bodiless through laughter, / who in ancient times destroyed Tripura with a single arrow—to that Śaṅkara, the granter of refuge, I go for refuge. // 30 //’

Propitiated by great austerity in an icy mountain bower, through the vow of consuming smoke, by one unreachable even in mind by others, / he who granted the Sañjīvanī [vidyā], accessible only through supreme truth—to that benevolent Śiva homage ever be! // 31
By diverse chiefs of gaṇas, having faces resembling elephants and cats, crushers of Dakṣa’s sacrifice, powerful, / and by the hosts of gods accompanied by the guardians of the world, he is worshiped; to that Śaṃkara, grantor of refuge, I go for refuge. // 32
For mere sport the Lord created the seven worlds adorned with varied rivers, birds, and trees, / together with Brahmā, accompanied by auspicious endeavors; to that Śaṃkara, grantor of refuge, I go for refuge. // 33
Under whose mastery this whole universe continually abides, who through his eight bodies alone enjoys the worlds, / who is the cause even of the greatest causes; to that Śaṃkara, grantor of refuge, I go for refuge. // 34
[…] attaching me, followed by the daughter of the king of mountains, / […] having ornaments on his limbs, to that Śaṃkara, grantor of refuge, I go for refuge. // 35
When the sage Śveta was being carried away by those fierce, most terrifying attendants devoted to the command of Yama, / having bound […] to that Śaṃkara, grantor of refuge, I go for refuge. // 36
[…] // 37
[…] being meditated upon, to that Śaṃkara, grantor of refuge, I go for refuge. // 38
[…] deluded, they do not know [him] who forms the bondage of worldly existence for this world.

Bound […] in the realm of the faults of sovereignty, they experience destruction and [delusion] just as I did. // 39
[…] for by the grace […] then. / Having performed auspicious deeds […] you fashioned the realm of Śiva […] // 8.155.40
Sanatkumāra said:
While he was thus praising, the God holding the trident in his hand, whose banner is the bull, / Śaṃkara, pleased at the end of a thousand years, spoke: // 41
“O son, I am pleased, welfare unto you; you have now become free of taint. / I bestow divine vision upon you; behold me, O lord of the Dānavas! // 42
[…] whatever excellent fruit is desired, / I shall grant all of that; speak, O best of the Dānavas: // 43
Whether the state of Brahmā, Viṣṇu, or Indra, difficult for gods to attain, / or else become the king of all the worlds as of old.” // 44
Andhaka said:
“The states of Brahmā, Viṣṇu, and Indra are characterized by return [to worldly rebirth]; / all that is known to me, even in mind […]. // 45
If you are pleased, O Lord of the gods, bestow upon me leadership among the gaṇas, / which is beyond distinction, utterly pure, and forever imperishable.” // 46
Devadeva said:
“[…] worshiped by all the worlds, // 47
assuming forms at will, a great yogin, endowed with noble courage, possessed of great strength, / endowed with the qualities of lightness and the rest, beloved, the best of persons.” // 48
Sanatkumāra said:
Then […] having granted that very rare boon, / Mahādeva […] having become […], vanished right there. // 49
[…] // 8.155.50
Approaching the most desirable, boon-granting God, well-disposed to brahmins, of boundless splendor, / and having arrived […] // 51
[…] // 52
[…] having paralyzed the supreme trident through heroic feats, / […] // 53
[…]

[…] // 54
[…] with speech and mind. // 55
Those who have their bodies immersed in the impure mud of the Kuśa weapons, even in [their quest for] liberation, O Lord, your feet […] / they […] deluded, praise […], like deer in the forest led astray by mirages. // 56
[…] on the bank marked with […] memory […] / […] through his wandering the sun makes it spotless with streams of rays. // 57
For a fortnight, through which the moon has only a single digit left, he performs austerity at the base of your excellent feet, O Hara; / at night, however, with the laughter of your trident, his body forming a full disc, he whitens the faces of the quarters. // 58
[…] the Vasus, the Maruts, and the two Aśvins, / and the seers headed by Bhṛgu, O God, and the siddhas there attained perfection through the grace of the boon of your lotus feet. // 8.155.60
To the God on Kailāsa […] having a girdle marked with […] / having assumed the supreme posture, possessing an exalted, beautiful form, the Lord of yoga […] for the welfare of the world. // 61
[…] you are unprecedented; being unseen before, she arouses great desire in people; / therefore, like the moon in the matted locks, from the union of half the body, you, O God, resort to the Gaṅgā possessing novelty. // 62
[…] through the anger of the Lord of boons […] fierce-throated, / so long as the lotus-like faces of the wicked one were offered for your conquest of the worlds, O God. // 63
In Kailāsa, Meru, the interior of Malaya, and Mandara, by Vidyādharas, sages, great serpents, and Kinnaras, / you are worshiped […] with sweet words. // 64
[…] who with devotion […] ageless […] to be known by the self.

The unswerving behold your true nature by the vision of yoga; / they enter into you alone, O Śiva, never to return.
Having gathered [their powers] … capable in knowledge and age, driven swiftly by the creator of splendor …
[…]
[…]
[…]
Dakṣa’s sacrifice, whose every defense was raised by the foremost of gods, whose Vedic songs were chanted by the chief sages led by Bhṛgu, / was playfully destroyed, O God, by a single attendant of yours born of your wrath, bearing a superb trident and a discus.
Of whose liṅga, O Hara, Hari [descended] below …, / while I, claiming [to reach] the top, …
[…] in the midst of disputants; who else here, being feeble-minded, can speak [adequately] of you?
You are Śarva; you are all-pervading; you bestow all fruits; / you are yoga; you sustain yoga; you are foremost among knowers of yoga;
you are mother and father of the world; you are the imperishable lord; / you are peaceful; you are Śiva; you are the supreme; you are the source of auspiciousness.