Skandapurana 4.17
English (machine translation) 4.17
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4.17.1
Śivaśarman said:
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The auspicious story concerning Śukra has been heard by me, O divine ones,
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by the mere listening to which my ears have been delighted.
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Whose is this spotless realm, a treasury of merit that dispels grief?
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May you two be pleased to explain this to me!
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Drinking with the vessels of my ears this speech composed of nectar
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that has flowed pleasantly from your mouths, I find no satiety.
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The two gaṇas said:
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Know this realm, O Śivaśarman, to belong to the red-limbed one [Aṅgāraka];
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and we will recount his origin—how he became the son of the Earth.
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Formerly, while Śambhu was performing tapas due to separation from Dākṣāyaṇī,
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a single drop of sweat fell from his forehead upon the surface of the earth.
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From the surface of the earth a boy was then born, having red limbs;
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he was then lovingly raised by the Earth taking the form of a foster-mother.
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Hence he has ever attained the supreme renown of being Māheya ('son of the Earth').
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Then, O sinless one, he performed severe tapas of old in the fierce city [Vārāṇasī],
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where the two splendid rivers, the Asi and the Varaṇā,
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meet the north-flowing heavenly river for the welfare of the world,
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where Viśveśa, though all-pervading, is ever visibly manifest
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for the liberation of all living creatures who shed their physical frames at their appointed time;
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where embodied beings, having died, certainly become immortal,
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verily attaining the supreme grace of Viśveśvara.
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Free from rebirth are their bodies—they who abandon their body in Avimukta,
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without Sāṃkhya, without Yoga, and without various vows and rituals.
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Having duly installed a liṅga under his own name as Aṅgārakeśvara
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in the great shrine of Pāñcamudra, to the north of Kambalāśvatara,
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that great-souled one performed tapas until brilliance like a glowing ember
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came forth from his body.
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Therefore he is sung in all the worlds by the name Aṅgāraka.
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Pleased with him, Mahādeva granted him the exalted status of a planet.
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Those best of men who, having bathed in the north-flowing waters on an Aṅgāraka-caturthī,
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worship and bow down to Aṅgārakeśāna...
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Affliction by the planets never arises for them anywhere at any time.
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If a fourth lunar day is joined with Tuesday,
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that festive day is declared by knowers of time to be equal to an eclipse.
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What is given, offered into the fire, and recited on it all becomes imperishable.
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Those who, endowed with faith, offer śrāddha on account of the conjunction of Tuesday and the fourth lunar day—
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for their ancestors there will be satisfaction lasting twelve years.
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For on the fourth lunar day falling on a Tuesday, the Lord of Gaṇas was born long ago;
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therefore, that festive day has been proclaimed for the increase of religious merit.
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Observing the vow of eating a single meal, having worshipped the leader of the Gaṇas there,
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and having offered something dedicated to him, one is not overcome by obstacles.
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Those excellent men who are devotees of Aṅgāreśvara in Vārāṇasī,
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having attained supreme prosperity, reside in this world of Mars.
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Agastya said:
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Even as the two attendants of the Lord were speaking this charming, sacred narrative,
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the city of the preceptor became a guest of their eyes.
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Having seen that city which delighted the eyes, Śivaśarman then
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asked, “To which foremost teacher does this unsurpassed city belong?”
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The two attendants said:
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“O friend, we shall gladly relate it; nothing is to be withheld from you.
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In order to dispel the fatigue of the journey, [listen] again to the story of this city.
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Long ago, when Brahmā joyfully wished to fashion the creation of the three worlds,
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there appeared seven mind-born sons equal to himself,
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headed by Marīci, Atri, and Aṅgiras, all initiators of creation.
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Among them, to the Prajāpati Aṅgiras was born a best of gods,
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a son named Āṅgirasa, the foremost of the wise in intellect,
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calm, self-controlled, conqueror of anger, gentle in speech, and pure of heart,
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knowing the truth of the Vedas and their meaning, skilled in the arts, spotless,
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having seen through all the śāstras, the best knower of policy,
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a counselor of beneficial things, a doer of good, always utterly unfriendly to what is harmful,
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handsome, endowed with good conduct, virtuous, and knowing place and time,
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equipped with the full assemblage of auspicious marks, and devoted to his preceptor.
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Assuming the ascetic life in Kāśī, he performed great austerity.
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Having installed a great Śaiva liṅga, full of intense devotion,
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endowed with divine splendor, that great ascetic [performed tapas] for ten thousand divine years.
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Then, pleased, the Lord, the ruler of the universe, who brings about the universe,
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a mass of splendors, having emerged from that liṅga, said:
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‘I am pleased! Choose a boon that is in your mind.’ / Seeing Śambhu thus, he, rejoicing, praised [him] as follows:”
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Having thus beheld Śambhu, he, filled with joy, praised him in this manner.
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Āṅgirasa said:
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“Victory, O Śaṃkara, calm one, having the luster of the moon, bestower of beautiful aims, all-giver, all-pure one,
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by whom great offerings presented by the pure are received, remover of the series of intense afflictions of devoted people,
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who pervades the sky of every heart, bowed to by boongivers, who causes the burning of the great forest of sins of those who bow,
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having a body performing various deeds, having a fair form, store of steadfastness who dries up the slender arrows [of Kāma],
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devoid of death and the like, fulfilling the wishes of the deeds of those who bow, bearer of snakes,
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whose left half of the body is yielded to the daughter of the Mountain-King, who fills the entire world with his own form,
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whose form consists of the three worlds, having unusual beautiful eyes, who made the fire-consumer [spring] from the opening and closing of his eye,
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O source of being, lord of creatures, sole lord of the Pramathas, whose outstretched hand is extended even to the fallen,
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who conceals the whole surface of the earth brought forth [by you], bearer of the moon in the mansion of the sound of the praṇava,
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completely delighted by the supreme noble princess of the Mountain, I bow to you, O Śiva!
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O auspicious God, lord of the mountain, great lord, all-pervading one, bestower of majesty, dweller on the mountain, lord of Śivā, gracious one,
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O bearer of the lord of stars, show grace to the triad of worlds! You who restrain those who cause obstruction to devotion,
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this [soul] does not fear death! O Hara of infallible intellect, strike down instantly great sin!
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I know of no other auspicious shelter than bowing to the feet of Śiva; therefore, I am bowed [to you].
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In this entire widespread world, the destroying of sins [occurs through] the pleasing alone of Hara, O virtuous one;
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O devoid of gunas, possessing great armlets of huge serpents, ender of destruction, O Lord, therefore I am bowed [to you].”
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Having thus praised Mahādeva, the son of Aṅgiras paused,
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and the Great Lord, pleased by the praise, granted many boons.
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The venerable Mahādeva said:
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“By this immense austerity, become the master of the great! Ah,
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by the name Bṛhaspati, be one to be worshipped among the planets, O twice-born one!
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Because you have constantly become my very life through the worship of this liṅga,
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therefore you will attain renown in the three worlds as Jīva.
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Because [I], free from manifold appearance, have been praised by skillful expansions of speech,
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therefore become Vācaspati, the master of speech’s expanse.
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Even when recited by anyone, speech shall dawn;
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his speech will become refined within three years by [reciting it at] the three sandhyās.
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When a major endeavor has arisen, he is not forsaken by intelligence—
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he who shall recite day by day this hymn named Vāyavya.
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From constantly reciting this hymn in my presence,
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there will be no inclination toward wicked conduct for undiscerning men.
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A creature who recites this hymn will never obtain affliction born of planets;
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therefore this hymn should be muttered in front of me.
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Whatever man shall recite this hymn,
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rising daily at dawn, I will take away his terrible afflictions.
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Having zealously performed the worship of the liṅga consecrated by you,
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one who studies this hymn of praise will attain the desire of his heart.
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Having granted these boons, Śambhu again summoned Brahmā,
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along with Indra, all the hosts of gods, together with the yakṣas, serpents, and kinnaras.
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Beholding them arrived, Śiva said to Brahmā:
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“O Vidhi, make this sage Vācaspati by my command
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the preceptor of all the lords of the gods, weightiest on all sides through his own virtues.
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Consecrate him according to rule in the post of preceptor to the gods for our delight.”
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“The master of intelligence will be exceedingly dear to me.”
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Saying, “A great favor,” and placing the command upon his head, immediately then
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the eldest of the gods made the son of Aṅgiras the preceptor of the gods.
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Divine kettle-drums sounded, and hosts of apsarases danced.
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All the gods, with cheerful faces, performed worship of the preceptor,
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who had been consecrated by Vasiṣṭha and others with water purified by mantras.
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Again the lord of the mountain gave another boon to the lord of words:
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“Listen, O righteous son of Aṅgiras, delight of the family worthy of divine sacrifice!
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The liṅga installed by you, which greatly increases good intellect,
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shall become renowned in Kāśī as Bṛhaspatīśvara.
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Having worshipped this liṅga during the conjunction of Guru and Puṣya,
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whatever men undertake, that will attain success.
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The Bṛhaspatīśvara liṅga is to be hidden by me in the Kali age;
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intellectual brilliance is attained from its very sight.
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Situated to the south of Candreśvara and to the southwest of Vīreśa,
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having worshipped the lord of Dhiṣaṇa, one is indeed honored in the world of Guru.
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The sin born of approaching the wife of one’s guru, through six months of worship,
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surely goes to dissolution, just like darkness at the rising of the sun.
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Therefore indeed, this destroyer of great sins is to be concealed;
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the Bṛhaspatīśvara liṅga must not be spoken of to just anyone.”
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Having given these boons, the god vanished right there.
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Druhiṇa, together with the guru, and accompanied by Indra and Upendra, having consecrated Bṛhaspati
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in this city, and having dismissed the gods led by Indra,
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adorned his own world, permitted by Viṣṇu, O twice-born!
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Agastya said:
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Passing beyond the realm of Guru, O Lopāmudrā, that
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Śivaśarman beheld the city of the son of Sūrya, adorned with a circle of radiance.
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Questioned by him there, those two showed that city
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to the excellent twice-born, the two best of gaṇas, O lady of pure smile.
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The two gaṇas said:
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“From Kaśyapa, son of Marīci, the hot-rayed [Sun] was born of Dākṣāyaṇī, O twice-born.
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His wife was Saṃjñā, the daughter of the Prajāpati Tvaṣṭṛ.
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Beloved of her husband, endowed with beauty and youth,
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Saṃjñā then became endowed with intense austerity.
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Indeed, by the splendor of the orb, that form of Āditya
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she bore upon his limbs; indeed, it was not exceedingly pleasing [to bear].
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‘Surely this one within the egg has not died!’ he spoke out of affection;
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from that time on in this world, he is called Mārtaṇḍa.”
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Unable to bear the excessive brilliance of that Vivasvat,
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by which the possessor of sharp rays excessively scorched the three worlds, // 73
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O brahmin, that treasure of splendors, the sun,
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begot on Saṃjñā three offspring: a daughter and two progenitors of beings: // 74
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the eldest, Vaivasvata Manu, and Yama, and then Yamunā.
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She was not capable of enduring Vivasvat's excessively fiery form. // 75
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Then, from herself, she created an illusory shadow of identical appearance.
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Joining her palms in reverence and bowing, Chāyā then said to Saṃjñā: // 76
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“Command me, your obedient servant, O goddess! What shall I do?”
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Then Saṃjñā said to Chāyā: “Listen, O beautiful one of identical appearance! // 77
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I will go to Tvaṣṭṛ’s abode. But you here in my
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mansion live without hesitation, O auspicious one, by my command. // 78
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This is Manu, and these two are the twins named Yamunā and Yama.
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This triad of children must be regarded by you with the eye of one’s own offspring. // 79
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This affair must not be disclosed by you to my husband, O woman of sweet smiles!”
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Having heard this, that Chāyā then said to the goddess, daughter of Tvaṣṭṛ: // 4.1.17.80
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“Unless my hair is seized, and unless under a curse, I will never
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disclose your deed. Go at your pleasure, O goddess!” // 81
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Having thus instructed her identical replica and been told “So be it” by the identical one,
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she approached her father, and bowing down, spoke to Tvaṣṭṛ: // 82
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“O father, I am unable to bear the brilliance of that treasury of brilliance,
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the intense [heat] of that noble husband, the great-souled descendant of Kaśyapa.” // 83
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Hearing her declaration, she was strongly rebuked by her father.
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Instructed again and again: “Go back to your husband’s presence!” // 84
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she fell into deep anxiety, thinking: “Fie upon the condition of women!”
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She blamed herself in many ways, and strongly condemned womanhood: // 85
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“Nowhere is there independence for women; fie on a life without independence!
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In childhood, in youth, and at the end, there is fear from father, husband, and son. // 86
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Alas, through delusion the husband’s house was abandoned by me of wicked conduct!
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And if I go to the husband's dwelling, even without being recognized, // 87
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there indeed is that identical woman whose desire has been fulfilled.
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Or if I remain right here, though rebuked by my father, // 88
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the hot-rayed sun is fiercer than that, extremely terrifying to my parents.
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Ah, this is indeed that proverb which is uttered by people! // 89
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It has been seen clearly by me today, like placing live embers in one’s own hand:
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the husband's home was lost through folly, and my father's house offers no welfare! // 4.1.17.90
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And my age is early youth; my beauty is longed for by the three worlds;
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womanhood is vulnerable to all overcome; and my lineage is exceedingly pure. // 91
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And such is my husband: omniscient, eye of the world, dispeller of darkness,
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witness of all deeds, omnipresent, moving everywhere. // 92
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How indeed could there be welfare for me?” Thus reflecting,
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she, blameless in every way, became a mare and went to perform austerity. // 93
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And grazing on sapless dry grass, she reached the northern Kurus,
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and performed intense austerity, placing her husband in her heart:
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“By the power of austerity, I shall fully endure that brilliance of my husband.” // 94
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Then the sun, thinking her to be Saṃjñā, begot upon that identical one
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Sāvarṇi, the excellent eighth Manu, // 95
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and Śanaiścara as the second, and a daughter, Bhadrā, as the third.
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Linked texts (1)
- Skandapurāṇa — Vyāsa, Sanskrit