Skandapurana 4.2
English (machine translation) 4.2
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4.2.1
Vyāsa said:
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The sun, the soul of this moving and unmoving world, the enemy of darkness,
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arose on the Eastern Mountain with bright, spreading rays,
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fostering the duties of the virtuous, repelling the state of darkness,
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awakening his beloved lotus cluster whose face had closed at night,
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setting in motion the oblations to gods, the offerings to ancestors, and the food-offerings to beings,
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unfolding the proper times for ritual acts: forenoon, afternoon, and midday,
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pointing out the presence of darkness in the hearts and faces of the wicked,
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reviving anew the world overwhelmed by the time of night.
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When he had risen, the rise of righteous beings took place properly.
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Ah, if someone says that doing good to others does not bear immediate fruit—
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how could the sun, set in the evening, come back to life in the morning?
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Consoling the Eastern quarter, who had been wronged [like a jilted lover], with touching rays of love,
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and having enjoyed the South-Eastern quarter for a watch, who was blazing as if from separation,
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[he proceeded to the Southern quarter,] anointed with cloves, cardamom, musk, camphor, and sandalwood,
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with lips reddened by betel dye, with fine breasts that were clusters of grapes,
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whose creeper-like arms were lavalī vines, whose fingers were kankola shoots,
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whose sigh was the Malaya breeze, whose excellent garment was the Ocean of Milk,
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whose limbs were the gold and gems of Mount Trikūṭa, whose hips were Mount Suvela,
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whose shanks were the Kāverī and Gautamī rivers, clothed in Chola garments, surrounded by parrots,
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whose breasts were the Sahya and Dardura mountains, adorned with Kāñcī as a lustrous girdle,
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captivating with the playful charm of sweet Mahārāṣṭrī speech,
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whom even today Mahālakṣmī does not abandon because of her noble qualities—
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towards this very clever Southern quarter the Lord of Quarters set out.
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As they traversed the entire sky of the sun with ease, the horses
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of the sun were unable to go forward; then Anūru addressed [him]:
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Anūru said:
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"O Sun, Vindhya, lofty with pride, stands blocking the sky!
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Vying with Meru, he wishes to obtain the circumambulation granted by you."
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Hearing the speech of Anūru, the Sun thought in his heart:
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"Ah, even the path of the sky is obstructed! What a great wonder!"
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Vyāsa said:
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What can a sun or a hero do when halted in a desolate road?
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Even if in haste, who can cross over a path that is blocked, all alone?
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[He who] does not halt for a moment from the morning twilight
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now stood blocked on the empty path; what could he do, for destiny is powerful!
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He who travels two thousand, two hundred
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and two yojanas in half a twinkling of an eye, even he stood [there] for a long time.
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When a long time had passed, the people in the east and the north were severely afflicted,
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scorched by the intense heat from the fall of the fierce-rayed [sun’s] mass of rays.
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Meanwhile, the westerners and the southerners, with eyes closed in sleep,
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looked upon the sky filled with stars and planets while lying down.
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"There is no day due to the absence of the sun; there is no night due to the absence of the moon.
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Since the constellations have set from the sky, what time is this that cannot be perceived?
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Will the universe indeed undergo dissolution prematurely? How is that [so]?
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The oceans do not yet rush forth from here and there."
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On the earth devoid of the calls of svāhā, svadhā, and vaṣaṭ,
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the three worlds trembled from the cessation of the rites of the five daily sacrifices.
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From the rising of the sun proceed all rites such as sacrifices.
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Through them comes the satisfaction of the sacrifice-eaters; the sun is the cause in that.
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All [deities] beginning with Citragupta know time from the sun.
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The sun alone is the cause of maintenance, creation, and dissolution.
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Due to the arrest of that sun's motion, the three worlds were paralyzed.
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Whatever was located anywhere, remained there entirely as if set in a painting.
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On the one side from the darkness of night, and on the other side from the heat of day,
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destruction befell many, and the world was scattered in all directions.
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Thus, when the world, containing gods, demons, humans, and serpents, was bewildered,
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the creatures wept, saying, "Ah! What is this that has happened prematurely?", and fled.
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Then, having observed [this], all went to Brahmā for refuge.
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Praising him with various hymns, they also said, "Protect us! Protect us!"
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The gods said:
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"Salutations to Brahmā whose form is golden, who has the nature of Brahman,
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whose essential nature is unknowable, who is absolute isolation, and who is immortal;
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whom the gods do not know, where the mind is also blunted,
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and where speech does not extend—salutations to him whose self is consciousness!
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Whom yogins, motionless through meditation, behold in the space of the heart
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as having the form of light—salutations to that glorious Brahmā!
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To him who is beyond time, who is time, who by his own will is the Puruṣa,
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who has the nature of the three guṇas—salutations to him whose form is Prakṛti!
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To Viṣṇu whose nature is sattva, to the Creator whose nature is rajas,
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to Rudra whose nature is tamas, the cause of preservation, creation, and dissolution!
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Salutations to him whose nature is intellect, salutations to threefold egoity,
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to him whose form is the five subtle elements, whose self is the five organs of action!
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Salutations to him whose nature is mind, whose self is the five organs of perception,
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whose form is the five [elements] beginning with earth; salutations to you whose self is the sense-objects!
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Salutations to him whose form is the cosmic egg, salutations to him who abides within it!
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Salutations to you whose form is the universe, both near and far!
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Salutations to him whose form is transient and eternal, the lord of being and non-being!
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O you who manifest your body by your own will out of compassion for all your devotees!
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The Vedas are your breath; the whole universe is your sweat.
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All beings are your foot; the sky arose from your head.
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From your navel was the atmosphere, and trees were your body-hair.
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The moon was born from your mind, and the sun from your eye, O Lord!
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You alone are all; in you, O God, is everything; you alone here are the praiser, the praise, and the one to be praised.
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O Lord, all this is indeed to be dwelt in by you; salutations, and yet again salutations, salutations to you!"
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Having thus praised the Creator, the gods fell like a staff upon the ground.
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Extremely pleased then, Brahmā replied to the celestials.
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Brahmā said:
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"I am pleased by this true praise, O bowed gods.
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Rise! I am delighted; choose an excellent boon.
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Whoever, faithful and pure, will praise daily with this hymn
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either me, or Hara, or Viṣṇu—we are always pleased with him.
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We will grant all desires: sons, grandsons, livestock, wealth,
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good fortune, long life, health, fearlessness, victory in battle,
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enjoyments of this world and the next, and likewise imperishable final release.
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Whatever is most dear to him, all of that will come to pass.
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Therefore, with every effort, this best of hymns should be recited.
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This hymn, known as 'granting desired wishes', bestows all accomplishments."
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Again the Creator spoke to those gods who had bowed and risen:
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"Be at ease, O you! Why are you distressed even here?
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These Vedas are endowed with form, as well as all these branches of knowledge,
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these sacrifices accompanied by sacrificial fees, truth, dharma, austerity, and self-restraint."
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This is celibacy, this is compassion, and this indeed is Sarasvatī;
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these are the people who have realized their purpose through the meaning of the Śrutis, Smṛtis, and Itihāsas. (4.1.2.50)
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Here there is no anger, no envy, greed, lust, lack of fortitude, fear,
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violence, deceitfulness, pride, slander, malice, or impurity anywhere. (51)
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Those brahmins devoted to Brahman, steadfast in austerity, rich in austerity,
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observing noble vows such as fasting for a month, six months, or the four months of the rainy season; (52)
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women devoted to fidelity to their husbands, and other celibate students;
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and behold, O gods, those who are like eunuchs towards another's wife; (53)
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these who are devoted to their mother and father; these who were slain in rescuing cattle; (54)
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in vows, gifts, recitation, sacrifice, Vedic study, and satisfying brahmins; (54cd)
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at a sacred ford, in austerity, in doing good to others, and in conduct of virtuous customs—
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these are the people whose intellect does not desire reward. (55)
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Constantly engaged in chanting the Gāyatrī, devoted to the fire sacrifice,
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givers of two-faced cows [in birth], and eager to give tawny cows; (56)
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those free of desire, Soma-drinkers indeed, and those who drink the water from the feet of brahmins;
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those who died at the sacred ford belonging to Sarasvatī, and those who attend upon brahmins; (57)
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those who, though capable of accepting gifts, indeed refrain from accepting them;
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these are the brahmins dear to me who have abandoned accepting gifts at sacred fords. (58)
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Those pure-souled ones who resided at Prayāga and bathed during the month of Māgha
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when the sun was in Capricorn, purified, these possess the radiance of the sun. (59)
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Those who bathed for three days in the month of Kārtika at Pañcanada in Vārāṇasī,
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these are they, of pure bodies, sharing in religious merit, exceedingly stainless. (4.1.2.60)
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Having bathed at Maṇikarṇikā, brahmins were pleased [by them] with riches;
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these, endowed with all enjoyments, will remain in my city for an eon. (61)
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Then, having reached Kāśī, impelled by that merit,
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by the grace of Viśveśvara they will attain liberation, without a doubt. (62)
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Whatever deed is performed by men in Avimukta, even if small,
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its form is blessed, and its fruition is liberation even in other births. (63)
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Ah, in the sacred field of Viśveśvara there is no fear even of death,
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where everyone awaits death as if an unwelcome dear guest! (64)
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By whom spotless wealth was given to brahmins at Kurukṣetra,
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they indeed, with spotless bodies, dwell in my presence. (65)
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Having approached Pitāmaha at Gayā, those by whom the ancestors
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were satisfied through the mouth of brahmins—these are their ancestors. (66)
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Not by ritual ablution, not by gift, not by recitation, nor by worship
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is my world attained, O gods; it is attained by the satisfaction of brahmins. (67)
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Houses furnished with utensils, pestles, mortars, and the like,
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along with beds, were given [by them]; these indeed are their mansions. (68)
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Those who build halls of learning and teach the Veda,
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who bestow the gift of knowledge, and who recite a Purāṇa; (69)
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and those who give Purāṇas, who also give manuscripts,
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who give texts on Dharma—their dwelling is here in my city. (4.1.2.70)
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For sacrifice, for marriage, and for a vow, to a brahmin
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those who give undivided wealth, they shall have the splendor of the Vasus there. (71)
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He who establishes a house of healing, devoted to supporting physicians,
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dwells here until the end of the eon, endowed with all enjoyments. (72)
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And those who free sacred fords from obstruction by wicked people,
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are honored in my inner quarters like my own legitimate sons. (73)
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Whether of Viṣṇu, of me, or of Śambhu, brahmins are exceedingly dear;
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in their form we wander visibly on the surface of the earth. (74)
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Brahmins and cows are a single family made twofold:
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in the one abide mantras, in the other abides the sacrificial offering. (75)
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Brahmins are a moving sacred ford, created to wander all over the earth,
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by the very water of whose speech impure people are cleansed. (76)
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Cows are an incomparable purifier; cows are the supreme auspiciousness;
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the dust raised by their hooves is equal to the water of the Gaṅgā. (77)
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At the tips of [a cow's] horns are all the sacred fords; at the tips of her hooves are all the mountains;
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between her two horns is the Great Goddess Gaurī in person. (78)
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Seeing a cow being given away, great-grandfathers dance;
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all the seers rejoice, and we, together with the deities, are delighted. (79)
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and sins cry out in grief, together with poverty and diseases.
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Cows are the nourishers of the whole world, like a mother in every way. (4.1.2.80)
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Having praised the cows, bowed down to them, and circumambulated them,
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by that man the earth with its seven continents has been circumambulated. (81)
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“The fortune that belongs to all beings, she who resides among the gods—
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may that goddess, in the form of a cow, remove my sin. (82)
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The Lakṣmī on Viṣṇu's chest, and Svāhā of Agni,
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and Svadhā of the foremost ancestors—may that cow always grant boons. (83)
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Cow dung is the Yamunā itself; cow urine is the auspicious Narmadā;
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and the milk of these [cows] is indeed the Gaṅgā. What is more purifying than this? (84)
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In the limbs of cows dwell the fourteen worlds.
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Therefore, may there be auspiciousness for me in this world and in the hereafter!” (85)
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Reciting this mantra, whether [many] cows or a single cow,
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whoever gives to an excellent twice-born is superior to all. (86)
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Having constantly considered the virtues of cows together with Viṣṇu, / Śiva, and the great seers, this prayer has been ordained by me: (87)
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“May cows be in front of me; may cows be behind me;
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may cows be in my heart; may I dwell in the midst of cows.” (88)
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A fortunate man who waves the tail of cows over his limbs—
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misfortune, strife, and diseases depart far from his body. (89)
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By cows, by brahmins, by the Vedas, by chaste women, by speakers of truth,
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by the ungreedy, and by the generous—by these seven the earth is upheld. (4.1.2.90)
Beyond my world, a world is sung of called Vaikuṇṭha.
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Above that is Kaumāra, and beyond that the world of Umā. (91)
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Above that is the world of Śiva, and near to that is Goloka.
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There dwell the mothers of cows, Suśīlā and the rest, beloved of Śiva. (92)
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Those men who serve cows and those who give cows,
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attaining any of these worlds, would possess all prosperity. (93)
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Where rivers flow with milk, where mud is made of rice pudding,
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where old age does not afflict—there the givers of cows go. (94)
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Those who know the Śruti, Smṛti, and the Purāṇas are proclaimed as [true] brahmins;
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they perform the conduct spoken therein; others merely bear the name. (95)
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Śruti and Smṛti are two eyes, and the Purāṇa is considered the heart.
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Lacking Śruti and Smṛti, one is blind; without one [of them], one would be one-eyed.
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Yet both the one-eyed and the blind are better than one lacking the Purāṇa, empty of heart.
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The duty declared in the Śruti and Smṛti is celebrated in full in the Purāṇa. (97)
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Therefore, a cow should be given to such a brahmin by one desiring happiness everywhere;
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it should not be given to someone who is merely twice-born, for he would drag the giver downward too. (98)
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Whoever has a desire to know dharma, whoever has great fear of sin,
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by him the Purāṇas, the roots of dharma, must certainly be heard. (99)
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Linked texts (1)
- Skandapurāṇa — Vyāsa, Sanskrit