Skandapurana 6.3.26
English (machine translation) 6.3.26
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6.3.26.1
Yudhiṣṭhira said: / Regarding Jāleśvara as well, which was mentioned by you before, O best of twice-born, / how can it be holy and attended by seers and perfected beings? .. 26.1 ..
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The glorious Mārkaṇḍeya said: / There has never been, nor will there ever be, a sacred ford superior to Jāleśvara; / listen to me as I narrate its origin, O son of Pāṇḍu! .. 26.2 ..
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In ancient times, all the hosts of seers, and the hosts of Maruts along with Indra, / being tormented by all the Asuras, were repeatedly brought to destruction .. 26.3 ..
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by those headed by Bāṇāsura, led by Jambha and Śumbha. / Being slain in many ways, they went to Brahmā for refuge .. 26.4 ..
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with aerial chariots resembling mountains, with horses resembling elephants, / with chariots resembling cities, yoked with lions and tigers; .. 26.5 ..
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others went on turtles and crocodiles, and others on foot. / Having reached that supreme place, which cannot be attained by the unrighteous, .. 26.6 ..
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having seen the lotus-born god, the benefactor of all the world, / they all went there and praised [him] with concentrated minds. .. 26.7 ..
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The gods said: / 'Victory to the immeasurable! Victory to the indivisible! Victory to the cause of creation! / O lotus-born one, O best among the gods, we have come to you for refuge.' .. 26.8 ..
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Having heard those words of the gods whose minds were purified, / the god, the Grandfather, replied in a voice deep as thunder: .. 26.9 ..
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'What is the reason for your arrival, O gods, and the pallor of all of you? / By whom have you all been insulted? Speak quickly, O immortals!' .. 26.10 ..
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The gods said: / 'There is a Dānava named Bāṇa of great valor, arrogant with might. / By him all that is ours has been taken, and we have been deprived of wealth and jewels.' .. 26.11 ..
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Having heard the words of the gods, Brahmā, the grandfather of the worlds, / the lord of the gods, pondered what action [should be taken] for his destruction: .. 26.12 ..
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'The wicked Dānava cannot be slain by all the denizens of heaven, / neither by me nor by Viṣṇu, except by the god Śaṅkara. .. 26.13 ..
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Let us all go right there where the god Maheśvara is; / he is the refuge for all, and no other exists.' .. 26.14 ..
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Having spoken thus with all the gods, Brahmā, the foremost knower of the Vedas, / with the learned brahmins, went to where Maheśvara was.
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And with lavish hymns of praise he praised Parameśvara.
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The gods said: / 'Victory to you, O Lord of the gods of gods! Victory to you who bear Umā in half your body! / O bull-seated one, mighty-armed one, adorned with the crescent moon!
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Homage to you who hold the tip of a spear in hand! Homage to you who bear the khaṭvāṅga! / Victory, O Lord of beings, O God, destroyer of Dakṣa's sacrifice!
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O Five-Syllabled One, homage, O God whose body consists of the five elements! / O Īśāna who comprises five faces, you are praised indeed by the Vedas!
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You always perform creation, maintenance, and destruction; homage to you! / O Eight-Formed One, destroyer of Smara, remember the truth as you are praised!
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O God, your fivefold body is chanted by the brahmins / as Sadyojāta, Vāmadeva, likewise Aghora, Īśāna, and Tatpuruṣa.
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In a vast network of gold, you sing like a swan, O Hara!' / Thus praised by the hosts of sages, and by the gods and asuras led by Brahmā,
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delighted and serene of mind, he spoke to the assembly of gods.
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Īśvara said: / 'Welcome to the gods and brahmins! Today night has turned into a beautiful dawn. / Tell me quickly, what should we do? Who else is to be served by gods and asuras?
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What sorrow, what anguish is there? From where has fear come upon you? / Tell me, fortunate ones, the purpose that is in your mind.'
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Thus addressed by Rudra, the best of the gods replied, / showing their bodies, ashamed and with faces turned downward:
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'There is a terrible dānava of great valor, arrogant with strength, / renowned by the name Bāṇa, to whom belongs that great Tripura.
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Indeed, severe austerity was practiced by him for a thousand years; / Brahmā was pleased with him for his restraint and self-control,
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and granted those impenetrable cities that go wherever desired: / one of iron, one of silver, and another of gold.
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The triple city, created by Brahmā, wanders about moving at will, / and relying on his very strength, the dānavas dwell in Tripura.
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The great asuras torment the entire triple world, O God. / Without provocation they wield staffs, nooses, and swords as weapons; / Tripura, occupied by the dānavas, wanders like a wheel.
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Somewhere visible or invisible, it appears like a mirage.
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Wherever that divine, great Tripura of that haughty one falls, / there remain no brahmins, no gods, no cows, and no living creatures.
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Nothing at all is seen where that triad of cities might fall; / rivers, villages, and many regions have been reduced to ashes.
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Gold, silver, gems, and pearls, / and whatever splendid jewel of a woman there is, all that he drags away by force.
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Neither by weapon nor by missile, neither by day nor by night, O Hara, / can he be slain in any way by the hosts of gods.
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Therefore burn it down, O Mahādeva, for you are our ultimate refuge; / thus you should grant this favor to all, O Lord of gods,
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so that the gods, gandharvas, and seers rich in austerity / may attain supreme comfort; you ought to do that, O Lord.'
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Īśvara said: / 'I shall do all this; do not fall into despair. / In a very short time I shall bring about what brings you joy.'
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Having consoled those gods, all led by Indra, / the Lord of gods contemplated the destruction of Tripura:
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'How, and by what means, should Tripura be slain by me? / Setting aside that sole Nārada, no other means is prescribed.'
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Having thus composed himself, he then meditated upon Nārada. / At that very instant that [sage] of great austerity arrived, moving like the wind,
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the divine one holding a waterpot, carrying a triple staff, skilled in knowledge, / adorned with a meditation band, a rosary, and an umbrella,
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his head bound with matted hair, brilliant as the blazing sun. / Having circumambulated [him] thrice, he fell to the ground like a staff.
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With folded hands, the divine sage Nārada, / high-minded, praised Śarva with devotion through a great hymn.
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Nārada said: / 'Victory, O Śambhu, O Virūpākṣa! Victory, O God, three-eyed one! / Victory, O Śaṅkara, O Īśāna, O Lord of the Rudras, homage be to you!
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You are the master, you are the creator of the world, you alone are the cause of dissolution, O all-pervading one! / You alone are the lord of the worlds, the slayer of the afflictions of the wicked!
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Protect us, O Lord of the gods, eternal one whose form is the three Vedas! / O you whose form is existence, enemy of mundane existence, grant fearlessness to those who worship you!
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For the destruction of mundane existence, O Bhava, I resort to you as refuge. / Why was I contemplated, O God? Let your command be given to me, O Lord!
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Whose mind shall I agitate? Or who should fall to the earth today? / With whom shall I engage in strife today, O foremost of victors?'
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Hearing Nārada's words, Maheśvara, the god of gods, / with blossoming eyes, spoke this speech:
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'Welcome to you, best of sages, who are always fond of strife, / knower of the truth of vīṇā-playing, eternal son of Brahmā!
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Go quickly, Nārada, to where that great Tripura is, / belonging to Bāṇa, the lord of dānavas, which causes fear to all the worlds.
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Its masters are equal to deities; the women there are equal to apsarases. / And by their brilliance that great Tripura wanders about.
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It cannot be breached in any way by any means, O best of the twice-born. / Go and quickly delude [them] in many ways through different doctrines.'
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Nārada said: / 'At your word, O Lord of gods, I shall cause division in that foremost city, / which could not be breached by many means by the gods along with Indra.'
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Having spoken thus, O king, he went to that foremost city of Bāṇa, / extending for a hundred yojanas, endowed with prosperity and growth,
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crowded with created wonders, variegated with various minerals, / covered with numerous mansions, and radiant with many temples.
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Equipped with gateways and arched portals, adorned with door leaves and bolts, / furnished with many mechanical devices, radiant with ramparts and moats,
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Provided with step-wells, wells, and reservoirs, and temples of the gods, / thronged with geese and kāraṇḍava ducks, ornamented with clusters of lotus beds,
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Rich with the beauty of numerous groves, decorated with various birds, / thus filled with a multitude of good qualities was the excellent city of Bāṇa.
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In its center stood Bāṇa’s divine palace of immense proportions, / having seven courtyards, beautifully adorned, entirely embellished with gold,
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Rich in the luster of pearl garlands, decorated with diamonds and lapis lazuli, / covered with pavements of gold plates, splendid with jeweled floors,
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Thronged with chariots and the heavy breathing of intoxicated elephants, / and with the sounds of neighing horses and the tinkling of women’s anklets,
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Guarded by ferocious Dānavas arrogant with power, / their hands armed with swords and lances, carrying vajras, elephant goads, and arrows.
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Thus filled with a host of virtues was the supreme palace of Bāṇa, / resembling the peak of Kailāsa, like the residence of Mahendra.
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Nārada swiftly moved through the sky facing toward the city. / Reaching the gateway, he spoke these words to the chamberlain:
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“O chamberlain of great intellect, skilled in royal affairs! / Report quickly to Bāṇa that Nārada is waiting at the door.”
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Having bowed at the feet of Nārada with haste, / he proceeded to make a representation to Bāṇa who was sitting in the assembly.
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His slender body trembling, his face covered with his hand, / he uttered these words in the hearing of all the warriors:
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“Worshiped by gods, gandharvas, yakṣas, kinnaras, and dānavas, / fond of strife, difficult to propitiate—Nārada stands at the door!”
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Having heard those words of the doorkeeper, Bāṇa, full of haste, / the great Daitya then spoke to the doorkeeper in astonishment:
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Bāṇa said:
“The glorious son of Brahmā, radiant, unbearable, unassailable— / usher him in! Why has he been made to wait outside?”
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Having heard that command uttered by his lord, going with great speed, / he brought in Nārada who had arrived at the palace.
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Seeing the celestial seer Nārada approaching, who is worshiped by the gods, / rising up boldly and filled with joy, he bowed at the feet of the sage.
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He gave him a seat, the arghya offering, water for the feet, and ritual worship according to the rule, / and presented his kingdom and himself, along with his kinsmen.
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The demon Bāṇa himself also inquired after the welfare of the sage.
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Nārada said:
“Well done, well done, O mighty-armed one, enhancer of the lineage of Danu! / Who else in the three worlds is praiseworthy besides you, O best of Danu’s line?
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I have been honored by you, O foremost among Danu’s sons, with splendid wealth and gems, / and even with your kingdom and yourself! Who else would worship thus?
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Indeed, I have no concern with enjoyment; enjoy your trouble-free kingdom. / Eager for a darśana of you, I have arrived after seeing Lord Maheśvara.
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I have heard that Tripura revolves in the world because of the chastity of women. / Desiring to see them, I have come to see your wives, O lord of the Dānavas.
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If you approve, show them to me quickly and without delay.” / Hearing the words of Nārada, and glancing at the chamberlain,
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The elder who attends the inner apartments, staff in hand and endowed with virtues, / the king, glad at heart, spoke, filling the quarters with his voice:
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“O chamberlain, show the queen to Nārada here, / accompanied by all the attendants of the inner apartments, without any hesitation.”
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Placing his master’s order first, taking Nārada by the hand, / entering, he told the queen: “This is Nārada who has arrived.”
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Seeing the best of sages, the queen paid homage at his feet, / and offered a bright golden seat, arghya, water for the feet, and the rest.
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Pleased with her, the blessed one gave her a supreme blessing: / “O queen, no other woman in the three worlds is seen equal to you,
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Devoted to your husband, of virtuous conduct, endowed with truth and purity, / by whose power Tripura revolves constantly like a wheel!”
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Hearing those nectar-like words of Nārada, the queen, / foremost among the upholders of dharma, questioned the seer with devotion about dharma:
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The queen said:
“O holy one, by what observances are the gods pleased in the human world? / What gifts are given that yield great fruit?
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And what fasts have been declared by the wise regarding the dharma of women, / by performing which virtuous women go to heaven?
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Tell me all that accurately, O illustrious one! / I wish to hear everything; speak without hesitation.”
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Nārada said:
“Well said, well said, O blessed lady! This question has been appropriately framed by you, / hearing which the increase of dharma arises for all women.
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By which fasts and gifts a husband and son become obedient / and one is continually honored by relatives—those I shall tell you,
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By which an unfortunate woman becomes fortunate, and a fortunate woman becomes unfortunate, / a mother of sons becomes childless, and a childless woman gains sons,
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A maiden obtains a husband, and another is bereft of a husband. / They arise from things done and left undone; learn that, O beautiful one!
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A cow made of sesame seeds, gold, silver, cows, and two garments, / water, gift of land, fragrant scents, incense, and unguents,
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Wooden clogs, leather shoes, an umbrella, auspicious fans, / foot-massage, head-massage, ritual ablution, beds, and seats—
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Those who give these do not approach Yama. / Honey, black gram, milk, clarified butter, salt, jaggery, medicine,
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Water, gift of land, winter rice, and sugarcane juice, / two smooth reddish garments to a married couple on the day of Lalitā,
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Good fortune arises both in this world and the next, / [when given] to a brahmin who is accomplished in good conduct, handsome, and endowed with virtues.
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On which lunar day this should be given, that I tell you, O queen: / The woman who, pure in her observance, in the morning on the first lunar day,
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gives firewood to a brahmin, saying, 'May the Fire-Eater be pleased with me'— / for thirty-six births, in the joints of her major and minor limbs,
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neither impurity nor fever arises, O beloved of the king. / But the woman who, filled with joy, on the second lunar day
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gives butter to an eminent twice-born, will have a delicate body. / She who offers salt to an excellent vipra on the third lunar day,
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saying, 'May the goddess Gaurī be pleased with me'—listen to the fruit of her merit: / having obtained a husband while a virgin, she, like Umā with him,
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sports, never becoming a widow, and attains great fame. / Having undertaken a fast at night, she should indeed give modakas to a vipra on the fourth lunar day,
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saying, 'May the lord of gods, Gaṇanātha, Vināyaka, be pleased with me.' / By that fruit, O spirited lady, in all undertakings
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no obstacle ever arises for her; so said the Grandfather. / Then, having reached the fifth lunar day, she who gives sesame seeds to a brahmin,
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she will be endowed with beauty, just like Tilottamā. / On the sixth lunar day, she who always gives the fruit of the madhūka tree,
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dedicating it to the god born of fire, to a brahmin who has mastered the Vedas, / her son, like Skanda, the foremost among the hosts of gods,
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is born as a great king, worshipped in all worlds. / She who on the seventh lunar day worships an excellent twice-born with gold,
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dedicating it to the lord of the universe, the god of gods, the Day-Maker— / the meritorious fruit of that which is declared by the best of the twice-born,
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that I will tell you, O queen; listen with an attentive mind, O virtuous woman: / ringworm, white leprosy, leprosy, skin-circles, and scabies
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do not occur here upon her limbs, even if acquired through past deeds. / And the spirited lady who gives a black cow on the eighth lunar day
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to a brahmin endowed with good conduct, saying, 'May Maheśvara be pleased with me'— / the sin acquired across her births is destroyed, and she becomes endowed with wealth;
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there is no doubt about this, because this gift is unsurpassed. / The woman who devotedly causes fragrant incense to be given to a vipra
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on the ninth lunar day, dedicating it to Kātyāyanī—hear what fruit ensues: / her brother, father, son, or husband, having entered an excellent battle,
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does not perish, protected by that gift. / O goddess, she who gives sugarcane juice on the tenth lunar day
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to a brahmin free from deformity, dedicating it to the World-Protectors, / through that gift she always becomes dear to all the world;
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there is no doubt about this; thus spoke Śaṅkara. / Having fasted on the eleventh lunar day, she who gives water on the twelfth,
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dedicating it to Nārāyaṇa, to a brahmin devoted to Viṣṇu, / she would always delight and please people through touch and speech,
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because a gift of water becomes endless in Maharloka. / She who offers anointing of the feet and anointing of the head to a twice-born, dedicating it to Kāma,
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giving it on the thirteenth lunar day with supreme devotion, / into whatever womb she may be born again in a rebirth after dying,
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in that very one she will never be separated from her husband. / Likewise, on the fourteenth lunar day she should give a vessel and shoes
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to a brahmin, dedicating them to Dharma; her realms are free from affliction. / And thus at the end of each fortnight, she should satisfy excellent twice-born in a śrāddha;
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an unbroken lineage is always born [to her] on earth, O queen. / Thus has the majesty of lunar days been told to you in connection with gift-giving.
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Likewise, hear the rite of worshipping the lords of the forest: / The rose-apple, the neem tree, the tinduka, and the madhuka,
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the mango, the āmalaka, the silk-cotton tree, the banyan and sacred fig, / the śamī, bilva, āmalī tree, the plantain, and the trumpet-flower tree—
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by approaching these and other most sacred trees, one attains heaven.
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Nārada said: / The woman who performs this unsurpassed observance in the month of Caitra— / other [observances] are not worth a sixteenth part of that observance,
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by hearing which, O fortunate lady, she sees no misfortune. / Just as frost, reaching the sun, melts away upon the earth,
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so sorrow and ill fortune dissolve from this observance. / Whereby one worships Lalitā, called Madhukā,
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hear that rite, O fortunate lady, as it is told, which brings happiness: / On the bright third lunar day of Caitra, well-bathed and pure in mind,
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having an image of Śaṅkara with Umā made out of madhūka wood, / and having it consecrated according to rule by excellent twice-born,
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with fragrant flowers, incense, camphor, and saffron, / the spirited lady should worship the god according to rule, accompanied by mantras:
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the feet with 'Obeisance to Śiva', the penis with [obeisance] to Manmatha, / the belly with [obeisance] to Kālodara, the throat to Nīlakaṇṭha,
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having worshipped the head for the Self of All, she should afterwards worship Umā: / the belly with [obeisance] to Kṣāmodarā, and the throat to Sukaṇṭhā,
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the head to Saubhāgyadāyinī; afterwards she should offer the arghya.
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'Obeisance to you, O lord of the gods, lover of Umā, lord of the world; / by this arghya, destroy all my ill fortune, O Lord.' / Thus is the mantra for the arghya.
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Having offered the arghya, then afterwards [she should offer] a water-pot filled with water, / served with a vessel of madhūka, together with gold according to her means:
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'This water-pot filled with water, endowed with good fortune, / is given to you, O Lalitā, increasing good fortune and [prosperity].' / Thus is the mantra for giving the water-pot.
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With this mantra she should give an excellent water-pot to a vipra. / She should avoid salt until another bright third lunar day.
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Having asked forgiveness of the goddess, the ruler of gods, she herself should eat sacrificial food at night. / Together with this rule, she should proceed month after month.
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It ends on the third day of the bright fortnight of Phālguna. / Salt should be given in Vaiśākha, and clarified butter is given in Jyeṣṭha.
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In the month of Āṣāḍha, niṣpāva beans; milk is to be given in Śrāvaṇa; / green gram is to be given in Nabhasya (Bhādrapada), and likewise winter rice in Āśvayuja.
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In Kārttika, a vessel of sugar and a water pot filled with sugarcane juice; / in Mārgaśīrṣa, cotton and a water pot accompanied with clarified butter;
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in Pauṣa, saffron is to be given; in Māgha, a vessel filled with sesame seeds; / when the month of Phālguna arrives, a vessel filled with sweetmeats.
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That which is to be given on a subsequent third day should be abstained from on the preceding one. / The procedure for all these [vows] is the same, O darling of my heart.
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One should worship that very image of the madhūka tree. / Everything is then given to that brahmin priest.
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Then, at the end of the year, hear the rite of concluding the vow: / Having then approached the madhūka tree, furnished with many provisions,
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one should bury an image made of madhūka wood in the middle of the madhūka [grove]. / Stationed there, one should worship the all-[pervading one] who bears Umā as half his body,
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with abundant offerings of worship, again and again with saffron, / with smooth garlands of flowers, with safflower blossoms, and with saffron filaments;
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having clothed that image in two bright safflower-colored garments resembling flax flowers, / [and honoring] twelve married couples,
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with pairs of shoes, umbrellas, necklaces with pendants, / bracelets, rings, and couches spread with auspicious coverings,
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their limbs anointed with saffron, and worshipped with many flowers, / he should feed them with various precious foods while they sit in a madhūka bower.
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When they have finished eating and arisen, having rested them on the beds, he should ask their forgiveness. / For everything is rooted in the guru; the guru should be recognized as the Great Lord.
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When the guru is pleased, then the entire world with gods and asuras is pleased. / Whatever is dearest in the world, whatever is beloved in one’s home—
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all that should be given to the guru by one desiring his own welfare. / This is to be given by the wealthy; as for others, what should be given is declared as follows:
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Duly worshiping one married couple with auspicious vows, / and a second couple being the guru and his wife, one should avoid stinginess with wealth.
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Then one should beg forgiveness from the goddess, the god, and the brahmin guru, [saying]: / 'O goddess Lalitā, just as you are never separated from Śambhu,
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even so let non-separation from my husband and sons be granted to me.' / Having performed in this manner the third-day vow known as Madhūka,
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Indrāṇī attained her status as Indra’s wife, an excellent son, / good fortune among all worlds, and the highest happiness of all prosperity.
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Whatever maiden observes this vow according to this rule / obtains a handsome husband, just as Indrāṇī obtained Śatakratu (Indra).
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An unfortunate woman becomes fortunate, and a fortunate woman becomes blessed with sons. / One blessed with sons attains imperishable [bliss] and never experiences sorrow.
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Misfortune caused by many births is surely destroyed. / Upon dying, she reaches heaven and rejoices with Umā.
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Having enjoyed desired pleasures for fully a hundred billion kalpas, / upon returning to birth in the mortal world, she would obtain an earthly king as her husband.
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Fortunate and endowed with beauty, she will give birth to an earthly king as her son.
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All this, the foremost vow among vows, has been told to you. / Ask something else, O fortunate lady, whatever desire dwells in your heart.
6.3.26.169_1
Thus ends the twenty-sixth chapter, entitled 'Description of the Procedure and Greatness of the Madhūkatṛtīyā Vow,' in the Narmadāmāhātmya of the Revākhaṇḍa in the fifth book, the Āvantyakhaṇḍa, of the glorious Skanda Mahāpurāṇa, a collection of eighty-one thousand [verses].
Linked texts (1)
- Skandapurāṇa — Vyāsa, Sanskrit