Skandapurana 16.367

English (machine translation) 16.367

Language: English

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Now begins the first, the Prabhāsakṣetramāhātmya, in the Prabhāsakhaṇḍa. (7-1)

1. Invocation; description of the occasion of the dialogue between Sūta and Śaunaka; description of the categories of those qualified and unqualified to hear the recitation; questions addressed to Sūta by Śaunaka and others... 1 1

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2. Characteristics of the narrative and description of the merits and defects of the narrative; description of the examination of the characteristics of poetry composed by seers and men; description of the succession of names of the eighteen Purāṇas; description of the succession of names of the Upapurāṇas; description of the number of verses found in the Mahāpurāṇas; description of the rules and māhātmya for donating the texts of the eighteen Mahāpurāṇas. 2 2

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3. Description of Mount Kailāsa; therein, description of the assembly of Śiva preceded by the description of the throne of Śiva; then, the Goddess’s hymn of praise to Śiva; dialogue between Śiva and Pārvatī; then, description of the yoga of divine manifestations addressed to Pārvatī by the glorious Śiva; then, description of the māhātmya of sacred fords; therein, especially the description of the māhātmya of the Prabhāsa sacred field; questioning of Śaṃkara by Pārvatī with the desire to hear the māhātmya of the sacred fords located in the Prabhāsa sacred field. 5 1

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4. Statement to Pārvatī by Śaṃkara, upon being questioned by Pārvatī, regarding the boundary of the Prabhāsa sacred field, the dimensions of the sacred field, and the greatness of the sacred field;
description of the sequence of pilgrimage in the Prabhāsa sacred field; description of the pilgrimage according to the threefold division named Māheśvara, Vaiṣṇava, and Brāhma; therein, description of the three energies as well; description of the fruit of reciting [mantras] such as the Conqueror of Death; description of the attainment of liberation even by great sinners dwelling in the Prabhāsa sacred field; description of the māhātmya of the Śaiva attendants who guard the Prabhāsa sacred field. 8 1

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5. Description of the residence in the Prabhāsa sacred field of the great seers headed by Marīci, the gods, the celestial seers, all the sacred fords, and the sacred rivers headed by the Gaṅgā; summary description of the praise of offering funerary balls in the Prabhāsa sacred field; description of the māhātmya of various kinds of donations in the Prabhāsa sacred field; description of the host of seers and gods residing in the sacred field. 10 2

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6. In the description of the māhātmya of Someśvara: description of the five-faced and other forms of Someśa; praise of Someśa; description of Someśa's actual form consisting of the Ṛgveda and others, distinguished during the eight periods of the day beginning with the morning; description of the māhātmya of Someśa. 11 2

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7. In the description of the origin of Someśa: the liṅga having arisen while the seventh Brahmā was present, and its name having been declared as 'Somanātha'; upon the word of Pārvatī, the description in order of the names of all the Brahmās and Prajāpatis of that period by Śaṃkara; likewise, the description of the distinct names of Someśa on that occasion; description addressed to Pārvatī by Śaṃkara of the incarnations that arose in each kalpa, preceded by an indication of the names of Pārvatī in those respective kalpas; then, in the time of the seventh Brahmā named Śatānanda, the moon having worshipped Śiva, and having obtained a boon from Śiva at Prabhāsa, the installation of the Someśvara liṅga in his own name; the narration of the extensive geography of the site of Prabhāsa; description of the shrines of Śiva located there, such as Devikā, Nyaṅkumatī, the sacred seat of the field, the sanctum sanctorum, Gomukha, and the horse sacrifice; description of the māhātmya of all the sacred fords surrounding Someśa; account of the manifestation of Somanātha. 12 2

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8. Again, in the narration of the māhātmya of Someśa: description of the origin from the Someśa liṅga of the eight yogic perfections headed by prosperity, and the mantric sciences headed by Gāruḍa; description in due order of Guṇḍamuṇḍa and others who attained liberation through the worship of this Someśa; description of the supreme power of Someśvara. 14 2

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9 Śiva explains the reason he wears a garland of severed heads; Śiva declares that Brahmā, Viṣṇu, and the rest are born from him in every kalpa; though ten million kalpas have passed, Śiva resides eternally in the holy kṣetra named Prabhāsa; hearing those words of Śiva, the Goddess praises Śiva in wonder; pleased by that hymn of praise, Śiva gives a boon to Pārvatī saying, 'I will tell you the māhātmya of the liṅgas located in the Prabhāsa-kṣetra from beginning to end'; Pārvatī asks questions concerning the ten incarnations of Viṣṇu beginning with Matsya; then Śaṃkara describes the dwelling of Brahmā and the others in Prabhāsa; description of the abode of Hari.

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10 Description of the places of the five deities within the five great elements; description in due order of the liṅgas and tīrthas of Īśvara with Viṣṇu as the presiding deity situated in Prabhāsa-kṣetra, beginning with Chāgalaṇḍa; description of the māhātmya of the many liṅgas and tīrthas situated in Prabhāsa; description of the pre-eminence of Prabhāsa-kṣetra above all kṣetras.

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11 In the description of Jambudvīpa, description of the eight principal mountain ranges all around it; description of the extent and boundaries of Jambudvīpa and the account of its ninefold divisions; therein, description of the excellence of Bhāratavarṣa as the land of ritual action and merit; description of the arrangement of asterisms and planets above Bhārata positioned in the form of a tortoise; description of Śiva's abode in the ninth division of Bhārata named Prābhāsika, measuring two hundred yojanas; description of the signs of Prabhāsa-kṣetra; explanation of the meaning of the word referring to the Supreme Lord through the etymology of Prabhāsa-kṣetra; description of the reason for naming that place Prabhāsa; therein, description of the māhātmya of the original kṣetra; during the period of the Svāyambhuva Manu, description of the birth of the Blessed Sun with his radiance from the eye of Brahmā; description of the birth of water from the conjunction of the Sun and the earth; then the origin of crops, then the origin of humans and others, then the generation of plants by the gods satisfied with the sounds of svāhā and svadhā; description of the origin of the brahmins beginning with Marīci and of the Daityas beginning with Hiraṇyakaśipu; birth of Prahlāda from Hiraṇyakaśipu; description of the birth of a maiden named Sureṇu to Viśvakarman upon the sister of Virocana, Prahlāda's son; unable to bear the Sun's brilliance, Saṃjñā leaves Chāyā near the Sun and goes away to perform tapas; when Sureṇu closes her eyes upon seeing the Sun, the enraged Sun utters a curse upon his wife named Sureṇu; then Sureṇu goes to her father's house; then, after stating the reason for her arrival, Sureṇu returns to the presence of the Sun by her father's order; then, description of the birth of Yama, Yamunā, Śanaiścara, and the Śrāddhadeva; the Sun goes to the house of Viśvakarman to curse his mother-in-law for some other reason; Viśvakarman joyfully offers hospitality and comforts the Sun; then, Viśvakarman having entreated the Sun, as he begins to trim his brilliance, the seven seers offer a hymn of praise to the Sun; Viśvakarman recites a hymn of praise to the Sun; Hāhā, Hūhū, Nārada, Tuṃburu, and others sing; the apsarases beginning with Menakā begin to sing in praise of the Sun; playing of various musical instruments; description of the birth of the two Aśvinīkumāras with equine faces from the Sun disguised as a stallion to Saṃjñā, who had gone to perform tapas disguised as a mare; and description of the origin of Rājabhaṭṭārikā... 18.1

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12 Description of the origin of Yama; cursed by his mother and having become lame, Yama goes to Prabhāsa-kṣetra; having worshipped Śiva there, he overcomes his lameness through the grace of Śiva, and by Śiva's command installs a liṅga there; description of the māhātmya of the Yameśvara liṅga. 23.1

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13 After the Sun, mounted on a lathe in Śākadvīpa, is pared down by Viśvakarman, the Sun descends to the earth under the name Hiraṇyagarbha; his renown in the Kṛta, Tretā, Dvāpara, and Kali ages under the names Sūryasthala, Savitṛsthala, Bhāskarasthala, and Arkasthala; in connection with the description of the māhātmya of Arka, statement of the prohibition against eating arka leaves; description of the māhātmya of gifting buffaloes and the like at the Arkasthala-tīrtha; description of the story of the origin of Arkasthala, which gave rise to the holy name Prabhāsa. 23.1

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14 Description of the times of worship and other details after stating the mantras for worshipping Arkasthala; in the narration of the māhātmya of Siddheśvara and Jaigīṣavyeśvara, Jaigīṣavya performs tapas in Prabhāsa; to him performing long tapas consisting of fasting and harsh austerities such as the cāndrāyaṇa vow, Sthāṇu, being pleased, bestows upon Jaigīṣavya the boon conferring the yoga of knowledge; installation of the two liṅgas, Jaigīṣavyeśvara and Siddheśvara, by Jaigīṣavya; description of the māhātmya of Jaigīṣavyeśvara and Siddheśvara. 24.1

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15 Description of the origin and māhātmya of Pāpanāśana. 24.1

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16 Seeing the three worlds seized by the demons residing in Pātāla with their brilliance, the Sun meditates on the Blessed Lord; looked upon with eyes inflamed with rage, the demons fall to the earth from the sky; then those demons enter Pātāla; then a liṅga is installed at the entrance to that cavern in Pātāla; description of the fruit and māhātmya of ritual ablution and gifting at the confluence of the three; making it famous by the name Śrīmukhadvāra; description of the origin of the group of Mothers beginning with Sunandā from the cleft of Pātāla; explanation of the rules of worship and the māhātmya of Sunandā and the others. 24.2

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17. Now, the description of the rite of worship at Arkasthala; therein, the description of the Sun's nature consisting of the three Vedas; first, the determination of acceptable and unacceptable wood for cleaning the teeth; the description of the method of cleaning the teeth; the description of contracting leprosy by touching or looking upon the Sun without having purified one's mouth; the description of the injunction for bathing and other rites at Arkasthala; the statement of the fruit of recitation preceded by the statement of the great mantra of the Sun; the description of the upasthāna hymn beginning with "Udu tyaṃ"; the description of the injunction for worshipping the Sun with sixteen offerings using hymns such as "Agniṃ dūtam" and "Ā kṛṣṇena"; the description of worshipping the deities of the Śṛṅgapīṭha and others all around; the description of the donation of various mandalas and so forth; the description of the māhātmya preceded by the praise of Arkasthala... 25 1

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18. In the context of describing the story of the origin of the Moon, the crest-ornament of Śiva, the description of the story of the Vārāha Kalpa; therein, while the ocean was being churned to produce the fourteen jewels, the description of the origin of the Cool-rayed One from it; the Moon being borne on the head by Śiva; the fame of Śiva's name as Śaśibhūṣaṇa on account of bearing the Moon upon his head... 29 1

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19. The description of the sixteen digits of the Moon according to the order of the sixteen tithis; the description of the wheel of time from a truṭi up to the end of the universe; the summary description of the acts of Brahmā, Viṣṇu, and Īśa in the first parārdha of Brahmā; then, in the second parārdha, the account of the origin of the seven seers and others preceded by the description of the origin and deeds of Dakṣa and others; the account of the incarnations such as the Moon and Dattātreya; the description of the ten incarnations of Viṣṇu and others according to the succession of yugas; the description of the auspicious omens indicating the beginning of the Kṛtayuga; the description of the incarnations such as Vyāsa... 30 1

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20. In the narration of the order of the incarnations of the daityas, Hiraṇyakaśipu performing austerity while dwelling in a pit in order to conquer the worlds of Indra and others; the winning by him of the conquest of the three worlds; then, having related the birth and other deeds of Bali, the description of the power of Bali; the description of the story of the birth of Prahlāda; the description of the birth and deeds of Kārtavīrya; the origin of Viśravas; the account of the origin of Kubera, Rāvaṇa, and others; the account of the destruction of Rāvaṇa by Śrī Rāma; the account of the birth of Śiśupāla; the description of the names of the nine Paulastyas; the description of the progeny such as the beasts of the seer Pulaha; the account of the ten wives of Atri, of the ten apsarases ending with Ghṛtācī belonging to Bhadrāśva, and of the wives of the Sun such as Bhadrā; the description of the production of soma juice in the wife Bhadrā by Prabhākara; then, while austerity was being performed by Atri after drinking that soma juice, the description of the origin of the soma-natured Moon from the flow of the soma juice that had been imbibed from his two eyes; the quarters receiving that Soma and making him shine everywhere with coolness; the description of the origin of medicinal herbs; the account of the origin of grains such as kulattha and śyāmāka; the description of the origin of the twenty-seven constellations; the story of granting lordship over constellations, medicinal herbs, and so forth to the Moon; the Moon commencing the Rājasūya sacrifice, and having installed Brahmā as the udgātṛ, Viṣṇu as the sadasya, and Sanatkumāra and others in the offices of the other priests, having begun the sacrifice, and at its completion having gratified all the foremost brahmins with sacrificial fees and the like, the description of his performing the avabhṛtha bath and other rites... 32 1

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21. Now, the account of the story of Dakṣa's origin; the production of sixty daughters by Dakṣa by order of Brahmā; therein, the giving of those daughters as wives to Dharma and others, and the giving of twenty-seven daughters to Soma; the description of the names of the ten wives of Dharma, the thirteen wives of Kaśyapa, the twenty-seven wives of Soma, the two wives of Bhṛgu's son, the two wives of Kṛśāśva, and the two wives of Aṅgiras, preceded by the description of their names and so forth, the description of their progeny; the other wives of the Moon narrating the whole story to Dakṣa because the Moon showed no love to the others except Rohiṇī; then, Dakṣa, having heard that and observed the Moon's unequal affection among the other daughters, angrily pronouncing a curse upon the Moon in the form of contracting the disease of consumption; then, by Dakṣa's instruction, the Moon going near the southern ocean in order to worship Śiva for the cessation of the diseases of consumption and leprosy... 33 2

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22. The Moon, having gone to the Prabhāsa sacred field, seeing the mountain named Kṛtasmara, likewise obtaining the darśana of sages such as Marīci who performed various fasts upon that mountain, performing seven circumambulations around them, then pleasing Śiva through the worship of Śiva, and offering praise to Śiva who had appeared; having heard the praise of himself uttered by the Moon, Śiva, pleased at the end, granting boons to the Moon preceded by setting a regulation for the curse given by Dakṣa; the description of the power of gods and brahmins by Śiva; the statement of unblameable things; the description of the virtues of a brahmin... 35 1

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23. The Moon, having taken the liṅga given by Śiva, giving the command to Viśvakarman for installing the liṅga; then, having gone to his own realm, the Moon instructing his minister Hemagarbha to bring the sacrificial provisions to perform a sacrifice at Prabhāsa; by the word of the Moon, the minister Hemagarbha having procured the sacrificial provisions and gone to the Prabhāsa sacred field; the construction of the sacrificial hall, the hall of the wife, and the like by Viśvakarman; then, the Moon, having fashioned the sacrificial pits along with Brahmā and others, and having placed the fourteen classes of beings, the Sādhyas, the Viśvedevas, the Vasus, and others in their respective places, when the sacrificial rite was begun, satisfying everyone through the abundance of all things; having established the sacrificial priests and others, having consecrated the Moon accompanied by Rohiṇī, Brahmā accompanied by Sāvitrī having performed the selection of all the sacrificial priests, giving the office of hotṛ to Bṛhaspati, the office of adhvaryu to Vasiṣṭha, the office of udgātṛ to Marīci, the office of brahman to Nārada, appointing the Sanatkumāras to the places of sadasyas, having worshipped them all, and having given garments and ornaments, beginning the sacrifice; having completed the sacrifice with the avabhṛtha bath and other rites, the installation of the Someśvara liṅga... 37 2

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24 In the tenth Tretāyuga of Vaivasvata Manu, the lord of Rohiṇī worships Śiva, brings Śaṃkara visibly before him, and praises him; then Śiva, being pleased, grants the boon securing presence in the liṅga; Śiva explains to the moon the power of the Someśvara liṅga; description of the procedure for worshipping Someśvara; declaration of the fruit of the pilgrimage to Someśvara; description of the moon's recovery from consumption; statement of flowers dear to Someśvara; departure of the moon, Brahmā, and others to their respective abodes at the command of the brahmins; when asked by Pārvatī about the reason for granting boons to wicked persons, Śaṃkara describes devotees who are pure, passionate, and dark; teaching of the non-difference between Hari and Hara; description of the descents such as the Man-Lion assumed by the Blessed One; description of liberations such as having the same form; description of regulations for fasting and the like that please Someśvara; in the praise of the majesty of the Monday observance, after much time had passed, the gandharva named Ghana, accompanied by his wife Suśīlā, living in the city of Svayaṃprabhā, begets a daughter named Gandharvasenā; the gandharva named Ghana seeks a groom through servants to perform the wedding ceremony for Gandharvasenā; while the gaṇa leader Śikhaṇḍin was travelling along the path of the sky, he hears the words of the gandharva maiden named Gandharvasenā, 'No one is equal to me in beauty,' and seeing the gandharva maiden proud of her beauty, the gaṇa Śikhaṇḍin curses her with leprosy; Gandharvasenā prays to the gaṇa Śikhaṇḍin and receives the termination of the curse; by Śikhaṇḍin's instruction, Gandharvasenā accompanied by her father goes to the hermitage of the sage Gośṛṅga on the Himālaya mountain to remove the leprosy; the gandharva named Ghana narrates all the circumstances of his daughter to the sage Gośṛṅga; hearing all that, Gośṛṅga describes the means for removing leprosy; the gandharva named Ghana and Gandharvasenā go to Someśvara at the word of the seer Gośṛṅga; having performed the worship of Śiva there by means of the Monday observance and other rites, and received Śiva's grace, Gandharvasenā is cured of leprosy and receives a boon from Śiva; Śiva vanishes right there; the gandharva named Ghana and Gandharvasenā return to their home; description of the majesty of the Monday observance. 40 2

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25 The gandharva named Ghana questions the seer Gośṛṅga in order to learn the procedure for the Monday observance; then the seer Gośṛṅga, to elucidate the majesty of the Monday observance, tells how Soma, afflicted with leprosy by Dakṣa's curse, performed the Soma-observance and other rites and removed the leprosy by Śiva's grace; then that very seer, after explaining the rites up to ritual ablution, cleansing the mouth, purification, and the like in the performance of the Monday observance to the gandharva named Ghana, describes the materials for worshipping the Lord and relates the procedure of worshipping Śiva with mantras; declaration of the rules for the concluding rite on the ninth Monday; declaration of gifts from garments to meals to satisfy Purāṇa reciters, brahmins, preceptors, gods, and others; then, having concluded the Monday observance according to the procedure stated by Gośṛṅga, pleased Śiva removes the leprosy of Gandharvasenā. 44 2

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26 In the northern part of Someśvara, the gandharva named Ghanavāha installs a liṅga named Gandharveśvara; description of the majesty of Gandharveśvara. 46 1

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27 Installation of a liṅga named Gandharvaseneśvara by the daughter of the gandharva Ghanavāha, named Gandharvasenā; description of the majesty of the Gandharvaseneśvara liṅga. 46 2

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28 First, statement of the rule for the darśana of Somanātha; description of the rules of pilgrimage to Somanātha; determination of the classes of persons qualified for the fruit of pilgrimage; statement of how a man undertaking to make a pilgrimage to sacred fords should conduct himself after considering what is to be abandoned and what is not to be abandoned; statement of religious merit upon making the great gifts; description of the preeminence of the Prabhāsa sacred field over all sacred fields in the Kali age; statement of rules concerning what is beneficial and unbeneficial; description of the fruits of giving sixteen distinct articles on the sixteen lunar days; description of the fruit of death that occurs in the Prabhāsa sacred field; statement of eligibility to go to the world of Śiva; statement of mantras for ritual ablution at sacred fords; description of the procedure of pilgrimage to sacred fords. 46 1

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29 On the occasion of describing the majesty of Agnitīrtha, statement that by bathing first in Padmakatīrtha, undergoing shaving and the like, and bathing again, one obtains double the fruit of even bathing at the Someśvara sacred ford; description of the prohibition of shaving and hair-cutting for women; description of cutting off two fingers' width of all the hair lifted up for women; description of the seven places that prescribe shaving and other rites; description of the prohibition of touching the great ocean without shaving; statement of the rules of libations and other rites after ritual ablution with mantras; description of the fruit and majesty of gifts such as bulls there; narrative of the fault of untouchability of the ocean by the pronouncement of a curse by brahmins; when a long sacrificial session was begun there by the gods, out of fear of violating the brahmins' command they considered the ocean a refuge and hid their bodies there in the ocean; when the brahmins' power to travel in the sky was blocked by the fault of eating meat because the ocean had provided food with meat and other things to the brahmins, statement of the curse given to the ocean by those brahmins, 'May you become undrinkable'; the ocean's supplication of the brahmins; narrative of the establishment of the sacred ford named Vaḍavānala. 49 1

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30 Description of the procedure of pilgrimage to Agnitīrtha; having made the libations that are limbs of ritual ablution after performing ritual ablution and the like there, and having worshipped Gaṇapati with braided hair, going to Someśvara; description there of the procedure of the sixteen-fold worship of Someśvara; description of the majesty of the worship of Someśvara. 51 1

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31 When the battle between the gods and the demons began on account of Soma, the gods, defeated by the Daityas, went to Dadhīci's hermitage; then the description of all the gods entrusting their respective weapons to the great seer Dadhīci... 51.2

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32 Dadhīci, having swallowed the essence of the weapons left by the gods together with water, went to the northern direction with his wife named Subhadrā; then, while he remained in that hermitage, Subhadrā, having bathed after her period and wearing a garment covered with Dadhīci's semen, went to the river; as Subhadrā bathed in that river, she conceived a child due to the semen entering her belly; then, out of shame, standing at the base of an aśvattha tree, she abandoned the fetus and uttered a curse: “May that wicked one die, by whom, knowingly or unknowingly, this pregnancy was caused in the womb of me, a devoted wife!”; then the arrival of the gods desiring to take back their weapons; learning that the weapons had been consumed by Dadhīci, the gods made efforts to obtain his bones; Dadhīci's relinquishment of his body for the sake of fashioning the vajra and other weapons; then, having taken Dadhīci's bones, the fashioning of their respective vajra, staff, noose, and other weapons by Indra and the other gods; then the comforting of Subhadrā, who was afflicted with grief over Dadhīci's death, by the gods; Subhadrā's delight upon hearing, “This son was born from Dadhīci's semen”; Subhadrā's performance of the funeral rites and other ceremonies for Dadhīci; the description of the origin of the womb-born, egg-born, sweat-born, and plant-born beings; Subhadrā's naming her son Pippalāda and performing the Vedic rites of passage; then, Pippalāda's making a vow to slay the gods who killed his father, and going to the Himālaya to worship Śiva; Pippalāda's churning his thigh to generate a mare with a stallion for the sake of creating a kṛtyā; then the description of the origin of the submarine fire in the form of a man from the stallion and mare; the submarine fire's going to heaven at Pippalāda's command to consume the gods; then the narrative of the deception of the submarine fire performed by Mahāviṣṇu, who was praised by the gods... 52.1

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33 The ordering by Viṣṇu of the maiden Sarasvatī to lead the submarine fire to the ocean; then Sarasvatī, consoled by Brahmā, taking the submarine fire and going to the ocean... 54.2

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34 Sarasvatī receiving a boon from the submarine fire; Sarasvatī praising the submarine fire and the ocean; when the ocean water was being consumed by the submarine fire, the aquatic creatures seeking refuge with Kṛṣṇa; Kṛṣṇa granting them assurance of safety; then, seeing the ocean filled with inexhaustible water, the worship of Viṣṇu performed by the gods; the description of the māhātmya of the descent of Sarasvatī in the Prabhāsakṣetra... 57.1

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35 Sarasvatī emerging from the foot of the pippala tree and going towards the eastern direction; then, after flowing eastwards up to Siddheśvara, her turning towards the west; then the description of many tīrthas situated on the bank of Sarasvatī; the description of the five streams, Hariṇī and the others; the description of the māhātmya of the Agnitīrtha at the confluence of Sarasvatī and the ocean... 57.2

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36 In the description of the māhātmya of Prācīsarasvatī, the Pāṇḍavas going to Hastināpura together with Kṛṣṇa after the destruction of the Kauravas; then, at the time of the departure of Yudhiṣṭhira, Bhīma, Nakula, and Sahadeva to the city of elephants, Yudhiṣṭhira telling the doorkeepers: “Nara and Nārāyaṇa are to be turned away”; when Arjuna questioned the doorkeepers to learn the reason for being turned away, their replying: “Because of incurring guilt by slaying venerable elders such as Bhīṣma and kinsmen such as Duryodhana, you are turned away”; Arjuna asking Śrī Kṛṣṇa about the means for expiation and purifying that sin; then Śrī Kṛṣṇa declaring the removal of the sin by bathing in the Prācīsarasvatī tīrtha; thereafter Arjuna, accompanied by Kṛṣṇa, going to the Prācīsarasvatī; there Arjuna bringing about the removal of his sin by the observance of a three-night fast, three-night ritual ablution, and other rites; learning of the power of Prācīsarasvatī, Dharmarāja, Bhīma, Nakula, Sahadeva, and the others also arriving there; the removal of their sin by bathing and other rites just like Arjuna; the description of the māhātmya of Prācīsarasvatī... 60

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37 Being asked by Pārvatī why a bracelet should be cast into the water at the time of ritual ablution, Śiva relating the story of Indumatī; there, the arrival of the great seer Kaṇva before King Bṛhadratha; Bṛhadratha offering hospitality to Kaṇva, and their discussing matters of dharma; then Indumatī asking Kaṇva to learn the cause of her attaining prosperity; Kaṇva telling the story of Indumatī's previous birth; there, the description of her conduct as a senior Śūdra woman in her previous life; at the time of bathing in the Someśvaratīrtha, a bracelet falling from that senior Śūdra woman's hand into the water; by the power of that bracelet falling into the tīrtha, the account of her birth in a royal family in another life; hearing those words of Kaṇva, Indumatī hanging her head in shame and remaining silent; then Kaṇva departing to his own abode; thereafter Bṛhadratha, together with Indumatī, going every year to the bank of Sarasvatī and casting a bracelet [into it]; by that, the description of Bṛhadratha and Indumatī attaining godhood; the description of the māhātmya of casting a bracelet... 61.2

16.367.p40

38 In the description of the māhātmya of Kapardīśvara, the praising of Pārvatī by the gods terrified by the Daityas; then, trusting the words of the goddess, the gods going to Someśvara and other tīrthas, performing ritual ablutions and other rites, and regaining their sovereignty by worshipping Kapardīśvara; the description of the māhātmya of Kapardivināyaka... 62.1

16.367.p41

39 In the description of the pilgrimage to Prabhāsa: going to the Kedāreśvara tīrtha after darśana of Kapardīśvara; then the worship of the Vṛddhiliṅga situated near Bhīmeśvara; in the description of the Kedāreśvaramāhātmya: the going of the king named Śaśabindu together with his wife to Kedāreśvara to perform a pilgrimage; there, the king observing a vigil and other rites upon seeing the hosts of seers such as Raibhya; then Raibhya and the others questioning [him] to know the story of Śaśabindu's previous birth and to know the reason for coming to Kedāreśvara while leaving Someśa; then, in the king's recounting of his previous birth, the account of his birth as a śūdra entitled to and distinguished by the virtue of serving brahmin-worshippers; then, at the time of a drought, the account of his own going, afflicted by hunger and thirst along with his wife, to the sacred field of Prabhāsa; there, having bathed in all the tīrthas and having performed the worship of various liṅgas, then going to Rāmasaras, gathering lotuses that grew in Rāmasaras every day, selling them, and maintaining his belly by that alone; then at a certain time, by that śūdra, who was staying at night leaning against a certain temple along with his own wife, suddenly hearing the sound of singing, realizing that a vigil was taking place in a certain spot, and going with his own wife to sell lotuses there; there, the darśana of the Vṛddhiliṅga, another name for Kedāreśvara; there, the darśana of the courtesan Anaṅgavatī; when the reason for the vigil was asked by that śūdra, the narration by another man to him of the fruit of the vigil on Śivarātri; then, by the śūdra along with his wife, through keeping a vigil, fasting, and other rites on Śivarātri, the description of attaining birth in a royal family in another life; the description of the māhātmya of the Kedāreśvara (Rudreśvara) liṅga. 63 2

16.367.p42

40 In the description of the Bhīmeśvaramāhātmya: Śvetaketu, having practiced austerity in Prabhāsa, installed a liṅga by the name of Śvetaketvīśvara; then in the Dvāpara age, Bhīmasena, intent on making a pilgrimage, worshipped that liṅga, bestowing the name Bhīmeśvara; the description of the Bhīmeśvaramāhātmya. 64 2

16.367.p43

41 Description of the māhātmya of Devamātā-Bhairaveśvara. 65 1

16.367.p44

42 Description of the māhātmya preceded by a description of the ritual worship of Caṇḍīśa, who was installed by Caṇḍī and worshipped by the attendant Caṇḍa. 65 2

16.367.p45

43 Description of the Ādityeśvaramāhātmya. 65 2

16.367.p46

44 Description of the Someśvaramāhātmya. 66 1

16.367.p47

45 Description of the story of the origin of Aṅgāraka through a tear falling to the ground from the eye of Śiva, who wished to burn Tripura; description of the Aṅgārakeśvaramāhātmya. 66 1

16.367.p48

46 Description of the māhātmya of the Budheśvara liṅga installed by Budha. 66 1

16.367.p49

47 Description of the māhātmya of the Bṛhaspatīśvara liṅga installed by Guru. 66 2

16.367.p50

48 Śukra, having worshipped Rudra, obtained the Sañjīvanī mantra with Rudra's assistance, attained status as a planet, and installed a liṅga under his own name; description of the māhātmya of the Śukreśvara liṅga. 66

16.367.p51

49 In the description of the māhātmya of the Śanaiścareśvara liṅga: Śanaiścara worshipping Śiva on a Saturday to attain the status of a planet; then Śanaiścara installing a liṅga by the permission of Śiva; description of the fruit such as dispelling the affliction of Śani through worship of Saurīśvara; at a certain time, upon hearing from the mouth of Vasiṣṭha that 'when Śani traverses by splitting the cart of Rohiṇī, there will be a twelve-year famine,' Daśaratha, ascending his chariot to avert that calamity, traveled by the celestial path to Śanaiścara and fought; Śanaiścara, beholding that valor of Daśaratha and seeing the all-destroying weapon released by Daśaratha, saying out of fear, 'Choose a boon'; then Daśaratha receiving from Śanaiścara the boon prohibiting the splitting of the cart of Rohiṇī; then Daśaratha reciting a praise to Śanaiścara; Śanaiścara declaring that he causes no affliction upon the recitation of his praise; description of the Śanaiścareśvaramāhātmya. 67 1

16.367.p52

50 Description of the māhātmya of Rāhvīśvara installed by Rāhu. 68 1

16.367.p53

51 Ketu, having worshipped Śiva to obtain lordship over the planets, by his command installed the Ketvīśvara liṅga to the north of Rāhvīśa; description of the māhātmya of the Ketvīśvara liṅga. 68 2

16.367.p54

52 In the description of the māhātmya of the five liṅgas beginning with Siddheśvara: first, the description of the māhātmya of the Siddheśvara liṅga which grants the eight perfections beginning with animā. 68

16.367.p55

53 Description of the māhātmya of the Kapileśvara liṅga, which was installed by the royal sage Kapila after practicing austerity. 69 1

16.367.p56

54 For the sake of removing the curse of Gandharvasenā, who was cursed by the attendant Śikhaṇḍin, the father of Gandharvasenā named Ghanavāhana, following the words of the seer Gośṛṅga, performed the Monday observance, freed his daughter from the curse, and through the grace of Śiva and by his command, installed a liṅga by the name of Gandharveśvara; description of the māhātmya of the Gandharveśvara liṅga. 69 1

16.367.p57

55 Description of the māhātmya of Vimaleśvara, which produced purity in Gandharvasenā. 69 1

16.367.p58

56 Dhanada, having worshipped Śiva to attain kingship over Alakā, installed a liṅga; description of the Dhanadeśvaramāhātmya. 69 2

16.367.p59

57 Soma's twenty-seven wives, in order to gain Soma's favor toward themselves, worshipped Someśa at Prabhāsa and installed near Someśvara a liṅga named Varāroheśvara; description of the māhātmya of the Varāroheśvara liṅga. 69 2

16.367.p60

58. Description of the worship of Goddess Bhairavī performed by King Ajāpāla, who was afflicted with disease, in order to dispel that disease; the exit of his sins in the form of a she-goat (ajā); then the assignment of the name Ajāpāleśvarī; and the description of the māhātmya of Ajāpāleśvarī. 70 1
59. When asked by Pārvatī to Śaṃkara, "In the absence of a sixth face of yours, how did Goddess Ajā originate from your sixth face?", the description by Śaṃkara to Pārvatī of his own seven faces, beginning with Sadyojāta and ending with Picu; the fleeing of the Daityas in the ten directions out of fear of Goddess Ajā; the description of the māhātmya of Goddess Ajā; thus is the convention of the three Śaktis of Rudra. 71 1

16.367.p61

60. Description of the māhātmya of Brāhmī-Maṅgalādevī. 71 2

16.367.p62

61. Description of the māhātmya of Vaiṣṇavī-Lalitomā-Viśālākṣī. 72 1

16.367.p63

62. Description of the māhātmya of Raudrī-Catvarādevī. 72 1

16.367.p64

63. Description of the māhātmya of Bhairaveśvara. 72 2

16.367.p65

64. Description of the māhātmya of Lakṣmīśvara. 72 2

16.367.p66

65. Description of the māhātmya of the Vāḍaveśvara liṅga. 72 2

16.367.p67

66. The coming of Goddess Sarasvatī, bearer of the submarine fire (vaḍavānala), to Prabhāsa-kṣetra, taking a bath and other rites in the ocean, offering an oblation (arghya), and installing a liṅga; the description of the māhātmya of the Arghyeśvara liṅga. 73 1

16.367.p68

67. Description of the māhātmya of Kāmeśvara. 73 1

16.367.p69

68. Description of Pārvatī's performing austerity in the forest with great anger when angry at Śiva; the granting of a boon to Pārvatī by Śiva who was pleased thereby; the statement of the fruit of the attainment of all desired aims by the darśana of that penance-grove; the installation of a liṅga there; and the description of the māhātmya of Gaurī-tapovana. 73 1

16.367.p70

69. Description of the māhātmya of the Gaurīśvara liṅga. 73 2

16.367.p71

70. Description of the māhātmya of the Varuṇeśvara liṅga installed by Varuṇa. 74 1

16.367.p72

71. Description of the māhātmya of Uṣeśvara installed by the wife Uṣā who was tormented by grief on account of her husband. 74 1

16.367.p73

72. Description of the māhātmya of Jalavāsa-Gaṇapati. 74 2

16.367.p74

73. Description of the māhātmya of the Kumāreśvara liṅga installed by Ṣaṇmukha. 74 2

16.367.p75

74. The installation of a liṅga in Prabhāsa after worshipping Śiva by the royal sage Śākalya; the naming of that liṅga as Bhairaveśvara, Sāvarṇikeśvara, Gālaveśvara, and Śākalyeśvara in the Kṛta, Tretā, Dvāpara, and Kali ages respectively; and the description of the māhātmya of the Śākalyeśvara liṅga. 74 5

16.367.p76

75. The statement of the different names of Kalakaleśvara in the four ages, namely Kāmeśvara, Pulaheśvara, Nāradeśvara, and Kalakaleśvara; the worship of the liṅga in Prabhāsa performed for a hundred years once by Nārada at the conjunction of Kali and Dvāpara; then, having acquired mastery over Gandharva music, the performance by Nārada of the great sacrifice named Pauṇḍarīka; the arrival of brahmins there from all directions; the mutual dispute among the brahmins over the sacrificial fees; the naming of the liṅga as Kalakaleśvara by Nārada because of that clamor; and the description of the māhātmya of Kalakaleśvara. 75 1

16.367.p77

76. Description of the māhātmya of Lakulīśa situated near Kalakaleśvara. 75 2

16.367.p78

77. Description of the māhātmya of the Uttaṅkeśvara liṅga installed by Uttaṅka. 75 2

16.367.p79

78. In the description of the māhātmya of Vahnīśa: a certain parrot building a nest in a tree and dwelling there together with his wife; then the parrot wandering about in all directions along with his wife to protect the nest; the description of the attainment of birth as Lopāmudrā and Agastya in another life by those two on account of the power of having effortlessly performed circumambulation of Vaiśvānareśvara; the narration of the fruit of circumambulating Vaiśvānareśvara by Agasti who remembered his previous birth; and the description of the māhātmya of Vaiśvānareśvara. 76 1

16.367.p80

79. Description of the māhātmya of Lakulīśvara. 76 1

16.367.p81

80. Description of the māhātmya of the Gautameśvara liṅga. 76 1

16.367.p82

81. In the description of the māhātmya of Daityasūdana: first the description of the names beginning with Vāmana and ending with Daityasūdana in the seven kalpas; the narration of the ten incarnations of Viṣṇu in the praise of Viṣṇu by the gods who were conquered by Daityas; then, having defeated the Daityas with the aid of the discus by the hand of Viṣṇu, the installation of the Lord by the gods under the name Daityasūdana; and the description of the māhātmya of Daityasūdana. 76 2

16.367.p83

82. Description of the account of the origin and the māhātmya of Cakra-tīrtha. 77 2

16.367.p84

83. The fashioning of a woman by the gods coming together in order to crush Mahiṣāsura, who had become arrogant through the boon granted by Brahmā; the instruction given to Mahiṣāsura by Nārada to accept that woman as his wife; Mahiṣāsura going near that woman with his army upon hearing those words of Nārada; the goddess, perceiving the intention of Mahiṣāsura, fashioning hundreds of women from her own body; then the destruction of Mahiṣāsura by that goddess; the singing of praise of that goddess by the gods; then the installation of that goddess in that very place by the gods; the statement of the procedure for worshipping the goddess; the statement of the Khaṅga-mantra; the statement of the manner of praising Goddess Durgā; and the description of the māhātmya of Yogīśvarī. 78 1

16.367.p85

84. The recitation of praise to Viṣṇu by the seers afflicted by the Daitya named Meghavāhana; upon hearing that praise, Viṣṇu out of compassion causing the Daitya Meghavāhana to fall into the ocean with a kick of his foot, and taking up residence in that very place under the name Ādinārāyaṇa; and the description of the māhātmya of Ādinārāyaṇa. 79 1

16.367.p86

85. Now the description of the account of the origin of the river called Saṃnihitā; Viṣṇu accompanied by his retinue leaving Mathurā and departing for Prabhāsa out of fear of Jarāsaṃdha; then, at the time of an eclipse, on the shore of the ocean, the description of the attainment of the fruit of merit by bathing in the Saṃnihitā which was brought forth by Kṛṣṇa merely by meditation; the description of the power of making gifts and other offerings there; and the description of the māhātmya of Saṃnihitā. 80 1

16.367.p87

86. The installation of liṅgas by the five Pāṇḍavas each in their own name upon arriving at Prabhāsa at the time of their period of incognito exile; and the description of the māhātmya of the Pāṇḍaveśvara liṅgas. 80 2

16.367.p88

87 Description of the names of the eleven Rudras; therein, first, description of the māhātmya of Bhūteśarudra... 80 2

16.367.p89

88 Description of the māhātmya of Nīlarudra... 81 1

16.367.p90

89 Description of the māhātmya of Kapālīśvararudra... 81 2

16.367.p91

90 Description of the names of Vṛṣabheśvara occurring in each kalpa; description of the account of Ikṣvāku obtaining the fruit of fasts, worship, and other [rites], preceded by a description of the māhātmya of the liṅga named Vṛṣabheśvara established by Vṛṣabha... 81 2

16.367.p92

91 In the description of the māhātmya of Tryambakeśvara, the statement of the names in each yuga; statement of the fruit of ablutions, gifts, and other [rites] at Tryambakeśvara; description of the māhātmya of Tryambakeśvara... 82 2

16.367.p93

92 Description of the māhātmya of Aghoreśvara... 82 2

16.367.p94

93 In the description of the Mahākāleśvara liṅga, description of its renown by the name Citrāṅgadeśvara in the Kṛta yuga; the renown of Citrāṅgadeśvara itself by the name Mahākāleśvara; description of the māhātmya of the Mahākāleśvara liṅga 83 1

16.367.p95

94 Description of the māhātmya of Bhairaveśvara... 83 1

16.367.p96

95 Description of the māhātmya of Mṛtyuñjaya... 83 2

16.367.p97

96 Description of the māhātmya of the Kāmeśvara liṅga... 84 1

16.367.p98

97 Description of the māhātmya of the Yogeśvara liṅga... 84 1

16.367.p99

98 The Earth, oppressed by the burden of the Daityas, going to Prabhāsa; therein, the Earth establishing a liṅga, propitiating Rudra, and receiving Rudra's grace; description of the māhātmya of Pṛthvīśvara (Candreśvara)... 84 2

16.367.p100

99 In the description of the māhātmya of Daṇḍapāṇicakradhara: Pauṇḍraka, residing in Vārāṇasī, assuming the emblems of Vāsudeva, quarrelling with Vāsudeva, and waging war; therein, Pauṇḍraka being slain by Vāsudeva, and Pauṇḍraka's son creating a malevolent spirit (kṛtyā) to destroy Vāsudeva; Vāsudeva defeating that malevolent spirit with Sudarśana; that defeated spirit fleeing for refuge to Śiva; then Śaṃkara striking with his arrows the Sudarśana dispatched by Viṣṇu in order to protect the malevolent spirit; the Blessed One seeing Sudarśana return with the task unaccomplished and pierced by Śiva's arrows, holding the discus together with Śiva's arrows in his hand in wrath, and proceeding to Kāśī to destroy the malevolent spirit created by Kālabhairava; therein, at Kāśī, at the word of the staff-bearing attendants stationed there for its protection, Kṛṣṇa taking up residence under the name Cakradhara; description of the māhātmya of Daṇḍapāṇicakradhara... 85 1

16.367.p101

100 Description of the māhātmya of Sāmbādityeśvara; therein, Sāmba, born of Jāmbavatī from Kṛṣṇa, proud of his beauty, insulting Durvāsas; then Durvāsas, in wrath, delivering a curse upon Sāmba: 'Become a leper!'... 86 1

16.367.p102

101 Likewise, Sāmba, proud of his beauty, showing disrespect to Nārada who had come to Dvārakā to have darśana of Kṛṣṇa; [Nārada] avenging that enmity: on a certain occasion, when Kṛṣṇa together with his wives engaged in water-sports, Sāmba suddenly going there at the word of Nārada; Śrī Kṛṣṇa, seeing Sāmba arrive and seeing his own wives mentally perturbed toward him, giving a curse to them: 'You shall fall into the hands of thieves!', and giving a curse to Sāmba causing leprosy; then Sāmba, remembering the curse previously given by the seer Durvāsas, being deeply sorrowful, going to the Prabhāsa sacred field and worshipping the sun god (Āditya); Sāmba composing a hymn of praise to Āditya; Āditya, pleased at the end of the hymn, granting Sāmba his desired boon and dispelling the leprosy; the naming of the twelve Ādityas; right there, Sāmba establishing a liṅga in his own name; description of the māhātmya of Sāmbādityeśvara... 86 2

16.367.p103

102 Description of the māhātmya of the goddess Kaṇṭakaśodhinī residing near Sāmbādityeśvara... 88 1

16.367.p104

103 At the sacrifice of Dakṣa, Śaṃkara arriving in the guise of a base outcaste holding a skull-bowl, and hurling the skull-bowl into the middle of the sacrificial pavilion; seeing the skull-bowl thrown there, everyone raising a cry of lamentation; then, upon the praise of the great seers, Maheśvara revealing his true form; right there, the establishment of the liṅga by the name Kapāleśvara; description of the māhātmya of Kapāleśvara... 88 2

16.367.p105

104 The celebration of its renown by the name Koṭīśvara from the establishment of a liṅga by ten million brahmins performing austerities at Kapāleśvara; description of the māhātmya of the Koṭīśvara liṅga... 89 1

16.367.p106

105 In the description of the māhātmya of Brahmā, description of the māhātmya of the Grandfather in child form and old form; then the computation of the span of Brahmā's life extending to two parārdhas; the specification of the names of the twenty-seven kalpas, the fourteen Indras, and the fourteen Manus individually; showing the reason for Brahmā's performance of austerities and establishment of a liṅga at Prabhāsa, description of the establishment of the liṅga named Brahmeśvara; description of the māhātmya of Brahmā during the intermediate pilgrimage... 89 1

16.367.p107

106 In connection with the description of the rules of the worship of Brahmā, description of the brahmin's dignity, venerability, and other exalted qualities; description of Yama punishing the fourteen Indras who reviled brahmins; statement of the fruit of protecting the twice-born; statement of the varieties of livelihoods of brahmins such as Prājāpatya; description of the duties of the four castes and the rules of observances such as the kṛcchra and the cāndrāyaṇa; description of the praise of brahmins... 91 1

16.367.p108

107 In the description of the worship of Brahmā, description of devotion in its many forms; statement of the rule of the five products of the cow (pañcagavya); statement of the ritual placement (nyāsa) of the Gāyatrī; description of the rules of worship with sixteen services (ṣoḍaśopacāra) accompanied by mantras; description of the pilgrimage to Brahmā; indication of Brahmā's abode; description of the māhātmya of Brahmā in child form... 92 2

16.367.p109

108. In the description of the māhātmya of the Pratyūṣeśvara liṅga: Among the sixty daughters given to Dharma by Dakṣa, the birth of the son named Pratyūṣa-Vasu, enumerated among the eight Vasus, unto the maiden named Viśvā; the establishment of a liṅga by that Vasu named Pratyūṣa under his own name in the Prabhāsa sacred field; description of the māhātmya of Pratyūṣeśvara. 95 1

16.367.p110

109. Description of the māhātmya of Anileśvara established by Anila. 95 1

16.367.p111

110. Establishment of a liṅga by the eighth Vasu named Prabhāsa; description of the māhātmya of Prabhāseśvara. 95 2

16.367.p112

111. In the description of the Rāmeśvara sacred ford: Rāma's journey into the forest accompanied by Sītā and Lakṣmaṇa; then Rāma, setting out to make a pilgrimage, goes to Prabhāsa; there Rāma, asleep at night, has a vision of his father Daśaratha in a dream; then Rāma's reporting the dream event to the brahmins; then, upon the word of the brahmins, Rāma's performing an ancestral offering (śrāddha) having gathered jujubes and many [other] sweet fruits; establishment of a liṅga under the name of Rāmeśvara; description of the māhātmya of the Rāmeśvara sacred field. 95 2

16.367.p113

112. Description of the māhātmya of Lakṣmaṇeśvara established by Lakṣmaṇa. 96 2

16.367.p114

113. Description of the māhātmya of Jānakīśvara established by Sītā. 96 2

16.367.p115

114. In the description of the māhātmya of Vāmanasvāmin: Viṣṇu, by begging three paces of earth from Bali, conducts him to Pātāla; the description of the origin of the Viṣṇupadī Gaṅgā by the placement of the second pace in the cosmic egg; the māhātmya of Vāmanasvāmin; the māhātmya of the Viṣṇupadī Gaṅgā; description of the māhātmya of Puṣkara through the Viṣṇupadī Gaṅgā's arrival at Puṣkara. 97 1

16.367.p116

115. Description of the māhātmya of Puṣkareśvara. 97 1

16.367.p117

116. Description of the māhātmya of Śaṅkhodakakuṇḍeśvarī Gaurī. 97 2

16.367.p118

117. Description of the māhātmya of Bhūtanātheśvara. 97 2

16.367.p119

118. In the māhātmya of the Gopyāditya sacred ford: Kṛṣṇa goes to Prabhāsa accompanied by the sons and cowherdesses (gopīs); there the Yādavas, having approached the Raivataka mountain, make the ground everywhere marked with banners and wheels (or emblems); likewise the beholding of ground filled with Śivaliṅgas; then leaving ground of a cubit's measure at intervals, constructing palaces and other structures everywhere between them; recounting of the names of the sixteen gopīs who are portions of Kṛṣṇa; right there, the construction of sixteen thousand delightful houses by the gopīs; the installation of Ravi (the Sun) there; giving him the name Gopyāditya, and the return of all those men and all those women to Dvārakā; description of the māhātmya of Gopyādityeśvara. 98 1

16.367.p120

119. In the description of the māhātmya of the origin of the goddess who slayed the demons Bala and Atibala: Recounting of the birth of the demons Bala and Atibala; those two demons Bala and Atibala along with their army, having conquered the gods, rule over the three worlds; then the gods, tormented by the demons, approach the Himavat mountain and praise Pārvatī; having heard that praise offered by the gods, the goddess assumes a most wondrous form, bears many weapons in her many hands, and fights with the demons Bala and Atibala along with their army; there the goddess brings about the destruction of the demons Bala and Atibala; the residence at Prabhāsa of that goddess who destroyed the demons Bala and Atibala together with the sixty-four yoginīs; recitation of the list of names of the sixty-four yoginīs; description of the māhātmya of the slayer of the demons Bala and Atibala. 98 2

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Linked texts (1)

Skandapurāṇa — Vyāsa, Sanskrit