Skandapurana 7.20

English (machine translation) 7.20

Language: English

The meeting of the seers with Sūta at Prayāga; the seers' inquiry regarding the birth of Skanda; the beginning of Sūta's recitation of the story of the birth of Skanda through the dialogue between Vyāsa and Sanatkumāra.

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2. In the second chapter:

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Sanatkumāra's promise to Vyāsa to narrate the ancient story concerning the birth of Skanda; and a brief summary of the topics contained in the Purāṇa itself.

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3. In the third chapter:

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The origin of Brahmā from Śambhu; the practice of austerity; the vision of Śarva; the obtaining of the boon; and the consecration to the office of lord of creatures (Prajāpati).

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4. In the fourth chapter:

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Brahmā's practicing of austerity once more for the sake of creating progeny; the obtaining of a boon from Rudra; the birth of the dark-red (Nīlalohita) Rudra from the fire due to contact with the sweat arising on Brahmā's forehead as he offered oblations into the fire desiring a son; the birth of Dakṣa, Dharma, and others; the gradual creation of all creatures; in the course of time, his (Brahmā's) departure; the arrival of the seers belonging to the six lineages, Marīci and others, who were sacrificing at Prayāga; the inquiry by those who had assembled out of a desire to know the supreme cause and controller of the entire world; Brahmā's declaration that Rudra alone is the supreme cause and controller of the entire world, and his instruction to perform a great sacrificial session in order to see him; Brahmā's release of the wheel; the origin of Naimiṣa.

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5. In the fifth chapter:

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In Naimiṣa, the commencement of the long sacrificial session by the seers. The arrival of Vāyu there; the question regarding the creation of the universe and related matters; the complete narration of all that by Vāyu. At the completion of the sacrificial session, the appearance of Sarasvatī from the middle of the sacrificial altar. The final ritual ablution (avabhṛthasnāna) of the seers in her as she flows in the form of a river; the question of the seers as to what caused Sarasvatī, the ornament of the realm of Brahmā, to descend from there and flow in the mortal world; the introduction to that story given by Vāyu through recounting the ancient historical account of the dispute between Brahmā and Yajña; Brahmā's conceit of supremacy upon beholding his own creation of the worlds; the dispute between Brahmā and Yajña; the appearance of Rudra there; the sprouting of a fifth head of the enraged Brahmā; the cutting off of that [head] by Rudra; the hymn of praise to Rudra made by Brahmā, and the entreaty for carrying the severed head.

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6. In the sixth chapter:

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At the request of Brahmā, Rudra, taking the skull of that head and assuming a deformed form, wanders about the dwellings of the gods for alms; while receiving alms from Viṣṇu, Rudra beholds the reflection of Viṣṇu in the alms-broth resting in the skull, and from that creates Nara whose form resembles him.

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7. In the seventh chapter:

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Rudra in the form of Bhairava, carrying the skull, goes from there to the realm of Brahmā for alms; while he utters 'Om' there, the manifestation of Sarasvatī from his mouth; the placing down of the skull; the destruction of the demon named Hālāhala who took the form of a buffalo; the origin of the skull-Mothers; and the origin of the praise of the Great Skull Lake.

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8. In the eighth chapter:

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The conclusion of the story of the descent of Sarasvatī. At the completion of the sacrificial session, the arrival of Brahmā there; by the instruction of Brahmā, the seers commence once again the performance of various sacrificial sessions with the aim of propitiating Śaṃkara. In the sacrifice, the abduction of Soma by Svarbhānu; Gāyatrī becoming a female hawk and bringing it back; the conclusion of the sacrifice. The performance of austerity on Mount Maināka by Brahmā and the other gods together with the seers; at the end of the austerity, Śaṃkara, being pleased, grants them his darśana.

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9. In the ninth chapter:

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The hymn of praise to Rudra offered by Brahmā and the others; Rudra's grace upon them. Rudra's release of his own fiery splendor. The emission of a meteor from his mouth with half of that splendor. By Rudra's command, the practice of austerity by her who had become a woman, in order to propitiate Brahmā. The appellation of the names Svarṇākṣa and Svarṇākṣī. The command to the seers of the six lineages to dwell right in that sacred field; the greatness of the sacred field.

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10. In the tenth chapter:

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By the instruction of Brahmā, that goddess who was performing austerity by Rudra's command assumes another bodily birth under the name Satī as the daughter of Dakṣa in order to obtain Tryambaka as her husband; Satī becomes the wife of Tryambaka; the creation of the Rudras; the etymological explanation of the word Sthāṇu; the dishonor shown to Satī by Dakṣa; the abandonment of her body by Satī through the practice of yoga; the curse laid upon Dakṣa by Mahādeva.

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11. In the eleventh chapter:

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Once, the arrival of Kaśyapa at the abode of Himavat. Himavat's question to Kaśyapa: 'What brings renown in the world and confers worshipfulness, and by what may worlds become imperishable?'; Kaśyapa's description of the greatness of offspring, that everything is obtained through offspring, and the narration of the episode of Sukeśa by way of illustration. Sukeśa's attainment of the rank of gaṇa through the propitiation of Rudra, and the raising of his ancestors from the pit. Kaśyapa's advice to Himavat to produce virtuous offspring; Himavat's practice of austerity. The obtaining of a boon from Brahmā. The generation of three daughters upon Menā; the three maidens' practice of severe austerities; the etymological explanation of names such as Aparṇā; in this connection, the mention of their husbands, sons, and so forth. Umā's practice of austerity to obtain Mahādeva as her husband; Brahmā's consolation and granting of a boon.

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12. In the twelfth chapter:

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The cessation of the goddess's austerity through the consolation of Brahmā. As the goddess stands leaning against an aśoka tree that grew by the door of her own hermitage, the appearance of Śiva, whose mark is the crescent moon, in the guise of a deformed brahmin before her, and his proposal for marriage. The goddess's declaration of her lack of independence. The request that he go to her father for that purpose. Śiva's going to the presence of Himālaya in that very guise and begging for the maiden. Himālaya's disclosure of his own view that 'there, he whom she chooses by her own free will shall be her husband'— / then, upon Śiva returning and displaying despair, the goddess immediately chooses him of her own accord by placing an aśoka blossom-cluster upon his shoulder; then, Śiva disappears and again displays playful sport before the goddess in the form of a miserable young brahmin seized by a crocodile.

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13. In the thirteenth chapter:

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The great festival of the goddess's svayaṃvara on the ridge of Himavat. In the presence of the guardians of the quarters, the celestial hosts, the dwellers of heaven, and the gandharvas, yakṣas, serpents, kinnaras, and others, the goddess chooses Mahādeva as her husband. The construction of a pavilion there for the wedding. The marvelous assembly of the seasons. The arrival of the gathering of all beings; with Brahmā acting as the officiating priest, the completion of the wedding rites of Pārvatī and Parameśvara.

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14. In the fourteenth chapter:

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After the wedding, the praise of the God of gods offered by Brahmā and the others with supreme joy. The desire of the pleased Śambhu to grant boons to the gods. The gods' request to keep the boon as a deposit until the suitable time. The approval of that by Śiva.

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15. In the fifteenth chapter:

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The evil intention of Manmatha. The burning of Manmatha's body by the God of gods. The consolation of Rati by the God and Goddess. The practice of austerity by Vasiṣṭha. The darśana of the God of gods; the praise of the God of gods made by Vasiṣṭha. The grace of the God of gods toward him, and the granting of a boon.

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16. In the sixteenth chapter:

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The birth of Śakti from Vasiṣṭha. Śakti's practice of austerity for the sake of offspring. The attainment of the desired boon; the conception by Śakti's wife Adṛśyantī. While she was pregnant, the devouring of Śakti by King Kalmāṣapāda, who had fallen into the state of a rakṣas due to the curse of a guru.

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17. In the seventeenth chapter:

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To appease the inquiry made by Vyāsa as to what was the reason for Śakti being devoured by King Kalmāṣapāda and why the king was possessed by a demon, the beginning of the narrative of Saudāsa [is recounted] once more in detail: There, by the king whose senses were deranged by a demon dispatched by Viśvāmitra, human flesh was served to Śakti, the son of his guru, who had requested a meal of meat. Discovering this, the enraged sage gave a curse to the king: 'You shall become a man-eater (a rākṣasa).' And the deluded king made a vow: 'I will devour you first along with your brothers!'

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18. In the eighteenth chapter:

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The entry into the forest by Saudāsa together with his wife. There, having assumed the state of a demon, he devours Śakti along with his hundred brothers before the eyes of Vasiṣṭha. The attempt at suicide by Vasiṣṭha, tormented by grief for his sons. The etymological derivation of the names Śatadru, Vipāś, and others. The liberation of the king from the state of a demon by Vasiṣṭha. The procreation of a son upon the king's field [his wife]. The birth of Parāśara from the womb of Adṛśyantī. The commencement of the demon-sacrifice performed by Parāśara.

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19. In the nineteenth chapter:

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The performance of austerity by Parāśara on Mount Maināka for the sake of offspring at the behest of Vasiṣṭha. The birth of Vyāsa from Parāśara upon Kālī. The birth of Śuka from Vyāsa; an account of Śuka's lineage as four sons and one daughter. The request for assistance from Sarasvatī by Viśvāmitra desiring to seize Vasiṣṭha, his enmity remaining unabated even after the slaughter of the hundred sons. The carrying away of Vasiṣṭha from his hermitage by the force of Sarasvatī's current. The turning of Sarasvatī's water into blood due to Viśvāmitra's curse. Viśvāmitra's desire to slay Vasiṣṭha. A fierce clash between the two. The mutual acceptance of friendship through the abandonment of their growing enmity at the entreaty of the gods along with the seers. Sarasvatī's waters becoming clear again.

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20. In the twentieth chapter:

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The beginning of the narrative of Nandin; the performance of austerity by Śilāda for the sake of a son. The praise of the God of gods performed by Śilāda; the attainment of a boon; the birth of Nandin. The departure of Nandin from home, desiring His grace through the darśana of Mahādeva.

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21. In the twenty-first chapter:

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Nandin, having entered Bhuvanā, recites the Rudra-mantra many millions of times within its water. The darśana of the God of gods. The hymn of praise to the God of gods performed by Nandin.

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22. In the twenty-second chapter:

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The grace of the God of gods towards Nandin. The origin of Japyeśvara. The narrative of Pañcanada.

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23. In the twenty-third chapter:

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The commencement of the consecration of Nandin as commander-in-chief. The summoning of the hosts for that purpose. The arrival of the entire assembly of host-leaders. The detailed description of their names, forms, numbers, and the like, without remainder.

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24. In the twenty-fourth chapter:

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The bringing forth of all the provisions by the host-leaders at the command of the God of gods. The arrival there of all the gods along with the seers. The consecration of Nandin as commander-in-chief, accompanied by great splendor, performed in turn by Brahmā and the others in the presence of the God and the Goddess. The praise of Nandin performed by Brahmā and the others; and shouts of victory on all sides.

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25. In the twenty-fifth chapter:

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The request for a maiden from the Maruts there by Mahādeva on behalf of Nandin. The marriage of Nandin with Suyaśā, the daughter of the Maruts. The congratulation of Nandin by all the hosts. The praise of the hosts performed by Nandin.

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26. In the twenty-sixth chapter:

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Once Pārvatī goes of her own accord to her mother's house. There, from her mother's mouth, she hears impossible, disagreeable, and disparaging words concerning her husband. Then, returning to her husband's presence with a mind not very pleased, she reveals her desire to go to another place to reside, having abandoned the mountain. For that purpose, Śiva summons the host-lord named Nikumbha and issues an order to depopulate Vārāṇasī, which was inhabited by Divodāsa. In accordance with that, Nikumbha goes to Vārāṇasī, builds a temple with the help of a barber, and installs his own image there. Then Nikumbha remains there in the form of Gaṇeśa the granter of boons. Making an insult to himself a pretext, he drives Divodāsa along with his queen out of that place. Thus, the God of gods, accompanied by the Moon and attended by His hosts, comes and resides in the vacated Vārāṇasī.

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27. In the twenty-seventh chapter:

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Questioned by Pārvatī, Śambhu relates the fruits of building, sweeping, smearing, and whitewashing His temple, installing, worshipping, bathing with a ceremonial bath, approaching, and following the liṅga, and offering various materials and services, for the sake of bestowing grace upon devotees.

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28. In the twenty-eighth chapter:

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The narration of the fruits of various vows, fasts, austerities, observances, gifts, recitations, and chanting of names dedicated to Śambhu and pleasing to Him.

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29. In the twenty-ninth chapter:

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The God of gods, accompanied by the Moon, beholds the divine garden created by Himself in the sacred field of Vārāṇasī. The narration by Śambhu, accompanied by etymological explanations of the names, of the māhātmya of the sacred fields such as Goprekṣeśvara, Kapilāhrada, Bhadradoha, Upaśāntaśiva, Hiraṇyagarbheśvara, Svalīneśvara, Vyāghreśvara, the Jyeṣṭhasthāna, Avimukta, Śaileśvara, Saṅgameśvara, Madhyameśvara, Śukreśvara, Jambukeśvara, Avimukteśvara, Vārāṇasī, and Jāhnavī. At that very time, Pārvatī beholds the dissolution of the yogins observing the Pāśupata vow into the twenty-sixth Supreme Person consisting of light. Having thus spoken of His sacred places, Śambhu again narrates in detail the māhātmya of the Avimukta sacred field (Kāśī) and of the Bhāgīrathī.

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30. In the thirtieth chapter:

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The performance of austerity by Jaigīṣavya; Śiva's grace toward Jaigīṣavya. The praise of Śiva performed by Jaigīṣavya; the attainment of a boon. The performance of austerity by Kubera; the arrival of Śiva and Pārvatī into his presence; Kubera gazing unblinkingly with a side-glance upon Pārvatī's face. The anger of Pārvatī. Kubera's eyes becoming yellowish-brown; the praise of the God of gods performed by Kubera. Śiva's grace toward Kubera. The performance of austerity by the Pañcacūḍās; the bestowing of darśana upon them by Śiva and Pārvatī. The praise of Pārvatī performed by the Pañcacūḍās. The granting of a boon to them by Pārvatī.

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31. In the thirty-first chapter:

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Attainment of gaṇahood by the yakṣa Piṅgala, also named Harikeśa, who was devoted to Śiva. Pārvatī’s desire to see the garden again, and her wish to hear the māhātmya of the Kāśī kṣetra. Śambhu’s viewing of the garden with Pārvatī. Detailed description of the garden. Description of the māhātmya of the Kāśī kṣetra, which is also named Avimukta. Mention of the cave of Jaigīṣavya. Granting of a boon to Piṅgala; the tapas of Mandara. The arrival of Śambhu along with Soma and his gaṇas before the ascetic Mandara. Śambhu’s grace upon him and granting of a boon. Introduction of an ancient story to explain the reason why Rudra, who formerly rode upon the cloud-embodiment of sacrifice, subsequently took the bull as his mount. The birth of Kṣupa from the mouth of sneezing Brahmā. The dispute between Kṣupa and Dadhīci. The battle between Viṣṇu and Dadhīci; description of the māhātmya of Sthāneśvara, Sthāṇutīrtha, Sthāṇuvaṭa, and other places.

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32. In the thirty-second chapter:

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The commencement of the performance of the sacrificial rite undertaken by Dakṣa. The failure to offer a sacrificial share to Rudra therein. The anger of Pārvatī. The birth of Bhadrakālī and Haribhadra (Vīrabhadra). The destruction of the sacrificial rite wrought by them. The decapitation by Vīrabhadra of the sacrificial rite fleeing in the form of a deer; the praise of the God of Gods uttered by the gods. The sight of various wondrous worlds and extraordinary cities by the gods who had entered the belly of Maheśvara. The birth of Kālakarṇī; the hiding of the gods in a heap of ashes out of fear of her. Their attainment of the state of Pāśupatas through contact with the ashes; the praise of Kālakarṇī uttered by the gods; the grace of the God of Gods toward the gods. The assumption of the head of a deer by the sacrificial rite; the glory of the lake Bhadrakarṇahrada and Bhadreśvara; Haribhadra's status as a sacred kṣetra; the designation of Kubjāmraka and Brahmāvarta. The praise of Pārvatī and Parameśvara offered by Dakṣa; the grace of Śiva and Pārvatī toward Dakṣa. The etymology of the names of the river Arjunā and Kanakhala, along with their māhātmya.

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33. In the thirty-third chapter:

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The practice of tapas by Dharma and Yajña wishing to become Rudra’s mount; the vision of Rudra. The praise of Rudra offered by Dharma and Yajña. Their supplication to attain the status of Rudra’s mount even in another birth, and the attainment of the desired boon. Surabhi’s practice of tapas to obtain an peerless son. The birth of the bull from Surabhi; the birth of the eleven Rudras; the birth of the cow-maidens (the birth of the seven cows). The narration of the deeds of the bull; the thirsty bull, having grazed on grass, beginning to drink water in the ocean; the subjugation of the bull by the submarine fire fearing the drying up of the ocean. The vomiting up of the drunk water without remainder; the worship of Rudra by the bull thus humiliated. The subjugation of the submarine fire by the pleased Rudra at the bull’s prayer, and its subsequent release. The creation by Rudra, at the prayer of the deities, of the gaṇa named Prabhākara to restrain the bull’s velocity that distressed the worlds. Rudra’s taking the bull as his mount; the bull’s embodiment of all the gods; the account of the presence of all beings in the parts of his body.

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34. In the thirty-fourth chapter:

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Conclusion of the story of the God of Gods taking the bull as his mount. The practice of severe tapas on the peak of Himavat by Pārvatī—who had been called ‘black’ by Mahādeva in another episode—in order to attain a fair complexion and to bring about the birth of a son. The emergence of the sacred river named Alaṅkāradhārā from Pārvatī’s ornaments. A tiger that arrived there with the intent to devour Pārvatī while she was engaged in tapas, remaining motionless right there from that day forward, waiting for her with unblinking gaze. The narrative of Upamanyu; Upamanyu’s worship of Rudra to obtain effortless meals of milk-rice. The attainment of the desired boon; the praise of Śiva uttered by Upamanyu.

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35. In the thirty-fifth chapter:

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The narrative of Sukeśa: Sukeśa, traveling on a path in the forest, sees his ancestors—his father and others—hanging upside down suspended from a clump of vīraṇa grass inside a pit. Sukeśa’s inquiry into the means of their deliverance. The father’s instruction to Sukeśa to beget offspring; Sukeśa, being of chaste life (ūrdhvaretas), worships Rudra for the deliverance of his ancestors without begetting offspring; the deliverance of Sukeśa’s ancestors from hell by the pleased Rudra, and his bestowal of leadership of the gaṇas upon him.

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36. In the thirty-sixth chapter:

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Dialogue between Sukeśa and his ancestors; praise of the son and the etymological explanation of the word ‘putra’ (son). Explanation of the term ‘pitṛ’ (ancestor/father). The narrative of sons attaining the status of ancestors. Sukeśa’s question to the ancestors with the desire to know the fate of those in hell.

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37. In the thirty-seventh chapter:

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Description of the hells given by Suśarman; the enumeration of the names of the thirteen hells beginning with Yamalācala. Mention of the measurement of their heights. A summary of the course of the hellish fate of sinners; general description of the torments of hell. Description of the Yamalācala hell, the souls going thither, their actions, their torments, and so forth.

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38. In the thirty-eighth chapter:

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Description of the Kūṭaśālmali hell, the souls going thither, their actions, their torments, and so forth.

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39. In the thirty-ninth chapter:

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Description of the Kālasūtra hell, the souls going thither, their actions, their torments, and so forth.

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40. In the fortieth chapter:

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Description of the Kumbhīpāka hell, the souls going thither, their actions, their torments, and so forth.

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41. In the forty-first chapter:

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Description of the Asipatravana hell, the souls going thither, their actions, their torments, and so forth.

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42. In the forty-second chapter:

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Description of the river Vaitaraṇī, the souls falling into it, their actions, their torments, and so forth.

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43. In the forty-third chapter:

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Description of the Ayodhana hell, the souls going thither, their actions, their torments, and so forth.

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44. In the forty-fourth chapter: / Description of the hell named Padma, the souls going thither, their actions, their torments, and so forth.

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45. In the forty-fifth chapter:

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Description of the hell named Mahāpadma, the souls going thither, their actions, their torments, and so forth.

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46. In the forty-sixth chapter:

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Description of the Raurava hell, the souls going thither, their actions, their torments, and so forth.

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47. In the forty-seventh chapter:

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Description of the Mahāraurava hell, the souls going thither, their actions, their torments, and so forth.

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48. In the forty-eighth chapter:

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Description of the hell named Tamas, the souls destined for it, their deeds, their torments, and so forth.

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In the forty-ninth chapter:

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Description of the hells Tamas and Tamatara, the souls destined for them, their deeds, their torments, and so forth.

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In the fiftieth chapter:

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Description of the order of obtaining various wombs, otherwise known as the cycle of transmigration, for the denizens of hell.

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In the fifty-first chapter:

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Sukeśa's propitiation of Rudra through the practice of severe austerity once again for the purpose of redeeming the denizens of hell; the instantaneous deliverance of all living beings from hell by the grace of Rudra.

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In the fifty-second chapter:

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Account of auspicious deeds that avert going to hell; conclusion of the episode of Sukeśa. The episode of Kāṣṭhakūṭa: through propitiation of Rudra by an aged childless brahmin named Bhūmanyu, born of the Gautama family, the birth of a son named Kāṣṭhakūṭa to his wife named Suyaśā; departure of the young brahmin boy Kāṣṭhakūṭa from home with his parents' permission to study sacred lore in the presence of Cyavana; meanwhile, the death of Bhūmanyu; when Kāṣṭhakūṭa, having finished his studies, returned home, his mother also, overcome with grief for her husband, gave up her life; Kāṣṭhakūṭa's propitiation of Rudra; Kāṣṭhakūṭa's attainment of the status of a gaṇa-chief by Rudra's grace; the revival of his parents; their dwelling on the white mountain; conclusion of the episode of Kāṣṭhakūṭa. Statement that this grace shown by Mahādeva unto Upamanyu, Sukeśa, Kāṣṭhakūṭa, and others took place while the Goddess was engaged in austerity.

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In the fifty-third chapter:

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Seeing the overturning of the cosmic order caused by the power of the Goddess's austerity, Brahmā and the others, terrified, go by divine aerial chariot to Mount Mandara wishing to see Śaṃkara.

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In the fifty-fourth chapter:

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By Śiva's command, Brahmā and the others return from there and go before the Goddess, who was practicing austerity on a peak of the Himālaya.

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In the fifty-fifth chapter:

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Cessation of Pārvatī's austerity upon Brahmā's supplication; enticement [of her] by Brahmā with a boon; Pārvatī's requesting a boon first on behalf of the tiger; Brahmā's conferring the status of a gaṇa [on the tiger] while bestowing the name Somanandin; Pārvatī's prayer before Brahmā for obtaining a fair complexion for herself and a son of extraordinary greatness; Brahmā's granting of the desired boon to Pārvatī.

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In the fifty-sixth chapter:

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The tale of the seven hunters to narrate the past life of Somanandin, as an illustration of how even those who fall into an evil realm of existence on account of sinful deeds attain an auspicious realm through devotion to parents: the going of seven brahmin disciples from Daśārṇa to Māhiṣmatī to fetch a cow at the bidding of their guru; as they return with the cow for the guru's sake, being without food on the road due to famine, starving, on the verge of death, and having no other recourse, their slaughtering of that very cow dedicated to the ancestors and eating its flesh; the guru, upon learning this, angrily uttering a curse that they shall have a dreadful fate; losing their consciousness on account of the guru's curse, their taking birth as sons of a hunter in a forest on the banks of the Daśārṇā; as they wander in the forest living as hunters, the teacher, his heart filled with compassion, confers grace upon them by granting them the ability to remember their past births; then, after they return home, the narration of their past deeds by their father, the hunter; when their hunter father departed to heaven and their mother died, all seven sequentially obtain births as deer and so on on Kālañjara and elsewhere; among the seven living in the form of cakravāka birds, the first three, smitten with passion upon seeing the water sports of Aṇuha, the king of Kāmpilya, with his harem in a lake, take birth respectively as the sons of the king, the royal priest, and the minister under the names Brahmadatta, Brahmadhanvan, and Pāñcāla.

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In the fifty-seventh chapter:

7.20.114

The other four cakravākas taking birth in that very place as the sons of a wandering ascetic; Brahmadatta enjoying royal pleasures for a long time in Kāmpilya together with Pāñcāla and Brahmadhanvan; thereafter, upon hearing two cryptic verses from the four sons of the wandering ascetic who were masters of yoga, Brahmadatta, having regained memory [of his past lives], goes to the forest and casts off his body through yoga; Pāñcāla attains the status of a yakṣa through austerity; Brahmadhanvan attains the power of assuming forms at will through propitiation of the God and Goddess; the episode of Hāla, the episode of Bhalandana; Brahmadhanvan, overcome by passion, having frightened a seer in the form of a tiger and seeking to violate the seer's wife out of lust, obtains birth as a tiger on account of her curse—thus the conclusion of the past history of Somanandin. In the fifty-eighth chapter: Pārvatī's bathing in a lake after obtaining the boon from Brahmā in order to shed her dark complexion; the emergence of Kauśikī from the bodily sheath of Pārvatī who had bathed in the lake; Kauśikī's dwelling on the peak of the Vindhya under the name Durgā by command of the Goddess.

7.20.115

In the fifty-ninth chapter:

7.20.116

Pārvatī's bestowal of boons upon the mountain peak, the trees, the fire, the attendants, and others; then the Goddess, praised by the forest deities, having circumambulated the fire and bowed to the seers, goes through the sky alongside Somanandin to the side of her husband, the Lord of the Universe and God of Gods.

7.20.117

In the sixtieth chapter:

7.20.118

Vyāsa's inquiry as to why Kauśikī was sent to Mount Vindhya; in that connection, the story of the obstruction of the sun's path by the Vindhya and its subjugation by Agastya; the account of the origin of the sacred field of Gokarṇa in the context of the episode of Sunda and Upasunda; the practice of austerity by Sunda and Upasunda at Gokarṇa, and the attainment of a boon from Brahmā.

7.20.119

In the sixty-first chapter:

7.20.120

Departure of Sunda and Upasunda, arrogant from their boons, to destroy the worlds; their outrage, the devastation of the Nandana grove, and their entry into Amarāvatī, the gods having already fled beforehand.

7.20.121

In the sixty-second chapter:

7.20.122

The dwelling on Mount Vindhya of Sunda and Upasunda after conquering Amarāvatī. The gods' creation of Tilottamā for their destruction. Śiva's grace toward her, [and] the appellation Maṇḍaleśvara. The origin of Piṇḍāreśvara; Tilottamā's journey to Mount Vindhya. Sunda and Upasunda's seeing of Tilottamā. The death of Sunda and Upasunda, whose minds were bewildered by desire, by striking each other with maces while fighting over Tilottamā. The birth of Śumbha and Niśumbha while the dead Sunda and Upasunda were yet alive. Their practice of austerities, attainment of boons, the battle between the gods and the Dānavas, Śumbha and Niśumbha's attainment of the splendor of victory, [and] the disappearance of the gods.

7.20.123

63 In the sixty-third chapter:

7.20.124

The dwelling on Mount Vindhya of Śumbha and Niśumbha after conquering the gods. The sighting of Kauśikī on the peak of the Vindhya by the Dānava Mūka, an attendant of Śumbha. The sending of an envoy to the goddess by Śumbha, who was afflicted with desire upon Mūka's words. The goddess's announcement of herself as one whose bride-price is battle. The deliberation among the Daityas regarding what ought to be done.

7.20.125

64 In the sixty-fourth chapter—

7.20.126

The mobilization of the army of the Daityas; the march of Śumbha and Niśumbha toward Kauśikī with a great army. The manifestation of the Yoginīs from the body of the goddess. The equipping of the goddess's army, [and] their setting forth for battle.

7.20.127

65 In the sixty-fifth chapter:

7.20.128

The tumultuous battle between the goddesses and the Daityas. The slaughter of the Daityas wrought by the goddess. The single combats joined between Ṣaṣṭhī and Meghasvana, Mṛtyu and Kārtasvara, Lakṣmī and Druma, Kāntimatī and Maya, Saramā and Mura, Caṇḍā and Ghana, Niyati and Khara, [and] Prabhāvatī and Dhundhu. The destruction of the Daitya armies in battle. The effort of the foremost Dānava warriors, whose valor and manly prowess had been shattered in battle, to fight once more after mounting excellent elephants.

7.20.129

66 In the sixty-sixth chapter—

7.20.130

The goddesses mounting excellent war-elephants for battle after knowing the effort of the Daityas. The confused melee of the elephant-mounted goddesses and Dānavas. Śumbha and Niśumbha coming to the assembly grounds with a fourfold army upon seeing their forces crushed in battle by the goddesses. The battle of Śumbha and Niśumbha with the goddess; the tumultuous clash; the Daitya armies reduced to a small remnant by the goddess. The destruction of the banners, armor, horses, and charioteers of Śumbha and Niśumbha by the goddess. The goddess seizing by their necks and crushing Śumbha and Niśumbha as they flew into the sky; the slaying of Śumbha and Niśumbha.

7.20.131

67 In the sixty-seventh chapter—

7.20.132

The hymn of praise to Kauśikī offered by the gods; the bestowing of a boon upon Kauśikī by the God of gods. The great festival of Kauśikī's victory; the consecration of Kauśikī performed by the gods on the peak of the Vindhya; the speech of Śakra.

7.20.133

68 In the sixty-eighth chapter—

7.20.134

The installation by Kauśikī of the goddesses who arose from her own body in lands such as Laṅkā; the slaying of Mahiṣa performed by Kauśikī.

7.20.135

69 In the sixty-ninth chapter—

7.20.136

Pārvatī's return to Mount Mandara from the supreme peak of the Himālaya to see her husband after attaining a fair complexion. The praise of Gaurī by Nandin. Gaurī, accompanied by a tiger, saluting her husband's feet. Gaurī's recital of the narration of her austerities in the presence of the God of gods. The bestowing of a boon by Śiva upon Somanandin. Śambhu, accompanied by the Moon and his attendants, going to the peak of the Himālaya to see the site of Gaurī's austerities. The naming of Gaurīśikhara; the granting of a boon to Himavat by Śiva. The recounting of the greatness of the Gaurīśilā, Stanakuṇḍa, Alaṅkāradhārā, Kośī, Nīlakuṇḍa, Niścīrāgrāraṇya, Kṛṣṇājina, and other places.

7.20.137

70 In the seventieth chapter—

7.20.138

The arrival of Śakra, the Moon, and the Wind on Mount Mandara to see the God of gods. Śakra's petition before the God of gods for the relief of Viṣṇu, who had assumed the form of Narasiṃha to slay Hiraṇyakaśipu. The Wind attaining embodied form through the grace of the God of gods. The instruction for the Moon to perform austerities at Prabhāsa to dispel his consumption; the narrative of Hiraṇyakaśipu introduced in that context. The birth of Hiraṇyakaśipu; Hiraṇyakaśipu's practice of austerities on Śrīparvata. The obtaining of a boon from Brahmā; his ruling over the three worlds; the narrative of Śrīparvata. The greatness of Śrīparvata; the granting of a boon by Śrīgiri.

7.20.139

71 In the seventy-first chapter—

7.20.140

The gods, afflicted by the atrocities of Hiraṇyakaśipu, going into the presence of Viṣṇu along with Brahmā. The petition for the slaying of Hiraṇyakaśipu; the slaying of Hiraṇyakaśipu by Viṣṇu in the form of Narasiṃha. Rudra's descent in the form of Śarabha; the hymn of praise to Śarabha offered by Nṛsiṃha. The rescue of Viṣṇu from the form of Nṛsiṃha by Rudra in the form of Śarabha.

7.20.141

72 In the seventy-second chapter—

7.20.142

The God of gods, sporting on Mandara, coming to Mount Vindhya at the request of Pārvatī, and there, having concentrated through yoga in a great city created by his mind, beginning great amorous dalliance with her. The gods, terrified upon seeing great portents caused by that, coming to the Vindhya and sending Fire as an invisible envoy into his presence to see Śaṃkara. Fire's entry inside there through the favor of Nandin. At Fire's petition, the God of gods silently emerging from the great amorous dalliance and granting a vision to the gods. The gods' petition for Śambhu's cessation from lovemaking in order to avert the union that would produce a son for the goddess. Śambhu depositing his brilliance, which had been held for a long time, into Fire for the satisfaction of the gods. Pārvatī's intense fury over the disruption of the great amorous dalliance. Her throwing of an ear-lotus in anger at Nandin. From that, the arising of the Bhadrotpala lake near Svarṇaśṛṅga. Pārvatī's curse upon the deities. Pārvatī's residence there under the name Kaiṭabhā. The greatness of Ramaṇaśilā; the gods' report to Śaṅkara of Andhaka's undertaking of austerities. The consolation of the gods by Śaṃkara; the discharge of Śiva's brilliance into the reed-thicket by the gods at Śaṃkara's command. Everything there turning to gold through its power.

7.20.143

73 In the seventy-third chapter—

7.20.144

In order to introduce the story of the birth of Andhaka, the description of the sacred field of Śaṅkukarṇa in this connection. The practice of austerity by Hiraṇyākṣa in the sacred field of Śaṅkukarṇa for obtaining a son. The covering of Śambhu's eyes by Pārvatī in jest. The birth of Andhaka from the darkness caused by the covering of Śambhu's eyes. The granting of the son Andhaka by Mahādeva to Hiraṇyākṣa as he performed austerity. Andhaka, having reached youth, departs from home to perform austerity.

7.20.145

74. In the seventy-fourth chapter:

7.20.146

The practice of austerity by Andhaka in the Kanakhala sacred field situated at Gaṅgādvāra, the obtaining of a boon from Brahmā, and the gaining of eyesight.

7.20.147

75. In the seventy-fifth chapter:

7.20.148

The return home of Andhaka after receiving the boon. The long-contemplated great Kaumudī festival celebrated by Hiraṇyākṣa.

7.20.149

76. In the seventy-sixth chapter:

7.20.150

The great assembly of Dānavas in Hiraṇyākṣa's city, the entry of the Daityas and Dānavas into the assembly hall, and the entry of Hiraṇyākṣa into the assembly hall.

7.20.151

77. In the seventy-seventh chapter:

7.20.152

Deliberation of the Daitya and Dānava warriors, the proposal for a campaign of conquest, Hiraṇyākṣa's mobilization of the army, and the speech of Śukra. Setting out of Hiraṇyākṣa along with his army, placing Śukra in front, to conquer Amarāvatī.

7.20.153

78. In the seventy-eighth chapter:

7.20.154

Terrible omens portending danger to the gods in Amarāvatī, the speech of Bṛhaspati, the gods' mobilization of forces, the formation of battle arrays, and the march out to war.

7.20.155

79. In the seventy-ninth chapter:

7.20.156

Formation of battle arrays on the Daitya side, the start of the battle, and the dreadful clash between the armies of the gods and the Dānavas.

7.20.157

80. In the eightieth chapter:

7.20.158

A terrible battle of the guardians of the world with the Daitya and Dānava warriors. The prowess of the Daitya and Dānava warriors.

7.20.159

81. In the eighty-first chapter:

7.20.160

The battle between the king of the gods and Hiraṇyākṣa. The prowess of the Āditya named Aṃśa.

7.20.161

82. In the eighty-second chapter:

7.20.162

A tumultuous battle between the warriors of the gods and Dānavas. The flight of the Daitya and Dānava warriors from the battlefield, and the warriors' halting their flight at the words of Hiraṇyākṣa.

7.20.163

83. In the eighty-third chapter:

7.20.164

The resumption of tumultuous battle between the warriors of the gods and Dānavas. Confused fighting, and great slaughter on both sides.

7.20.165

84. In the eighty-fourth chapter:

7.20.166

The depiction of the battle between gods and Dānavas in the form of a great sacrifice, the dreadful clash of gods and Dānavas, fierce single combats, the fight between the lord of the gods and Hiraṇyākṣa, and the valor of Airāvata. The fleeing of Airāvata, carrying Śakra, from the battlefield under the blow struck by Hiraṇyākṣa.

7.20.167

85. In the eighty-fifth chapter:

7.20.168

Description of the duels between Vāyu and Vipracitti, Aṃśa and Saṃvara, Bhaga and Bala, and Pūṣan and Virocana. The defeat of Vāyu, Aṃśa, and Bhaga; the prowess of Pūṣan.

7.20.169

86. In the eighty-sixth chapter:

7.20.170

The defeat of Pūṣan, duels between Bali and Mitra, Bāṇa and Varuṇa, Yama and Andhaka, and Jayanta and Ilvala. The vanquishing of Mitra, Varuṇa, Yama, and Jayanta.

7.20.171

87. In the eighty-seventh chapter:

7.20.172

Single combats between Maya and the Moon, Rāhu and Ahirbudhnya, Ajaikapād and Kālanemi, and Jvara and Kārtasvana.

7.20.173

88. In the eighty-eighth chapter:

7.20.174

Single combat between Aryaman and Prahlāda, and between Dhara and Anuhrāda. Then again a tumultuous battle between the hosts of gods and Daityas. A severe check to the momentum of the Dānavas' army caused by the mighty onslaught of the gods.

7.20.175

89. In the eighty-ninth chapter:

7.20.176

Hiraṇyākṣa's charge into the fray to protect the Dānavas. The prowess of Hiraṇyākṣa, the flight of the gods, and the advance of Vāyu. The prowess of Vāyu, the duel between Vāyu and Hiraṇyākṣa, and Vāyu's close fight with the Dānava warriors. The breaking of Vāyu's valor, the renewed counter-attack against the Dānavas by the gods headed by Indra. Tumultuous fighting, the combat between the lord of the gods and Virocana. The valor of Virocana, and the flight of the gods.

7.20.177

90. In the ninetieth chapter:

7.20.178

Seeing the army of the gods tormented by the Dānava warriors, Agni and Soma charge into battle. The fainting of Hiraṇyākṣa struck by the arrows of the Moon. Hiraṇyākṣa is carried away from the battle by his charioteer. The valor of the Moon, the stupefaction of the Daitya warriors, and the severe slaughter of the Daitya forces by Agni just as by Soma.

7.20.179

91. In the ninety-first chapter:

7.20.180

The rebuke of the charioteer by Hiraṇyākṣa. Hiraṇyākṣa's return again to the field of battle, and the fight of Hiraṇyākṣa with Agni and Soma. Soma's retreat from the battle.

7.20.181

92. In the ninety-second chapter:

7.20.182

The battle between Agni and the Dānavas, the valor of Agni, pervasive darkness on the battlefield caused by smoke rising from Agni's mouth, and the exceedingly terrible darkness-battle known as Āṭibaka.

7.20.183

93. In the ninety-third chapter:

7.20.184

The dispersion of darkness, the violent crushing of the Daitya forces by the gods headed by Śakra, the prowess of the demon Andhaka, the flight of the gods, and the entry of the Daityas into Amarāvatī. The beginning of Hiraṇyākṣa's campaign of conquest, and his departure for the realm of Varuṇa.

7.20.185

94. In the ninety-fourth chapter:

7.20.186

(Conquest of the realm of Varuṇa), (approach toward the realm of Yama, conquest of the realm of Yama), the liberation of the denizens of hell, and the installation of Vipracitti as the lord of the ancestors.

7.20.187

95. In the ninety-fifth chapter:

7.20.188

March to Laṅkā. The subjugation of Laṅkā, the city of the Yakṣas. The consecration of Prahlāda in Laṅkā, the installation of lords among Dānavas in the places of the deities after subjugating the worlds. The consecration of Andhaka as Indra in Amarāvatī. Hiraṇyākṣa himself ruling over the entire realm of earth. Subjugating the personified Earth, binding her with serpent-nooses, and confining her in Rasātala near his own city. Description of Hiraṇyākṣa's reign.

7.20.189

96. In the ninety-sixth chapter:

7.20.190

The plight of the gods, and the consolation offered to the gods by Brahmā. By the power of yoga granted by Brahmā, the gods' staying hidden within the bodies of living beings. The tyranny of Hiraṇyākṣa.

7.20.191

97. In the ninety-seventh chapter:

7.20.192

At the word of Brahmā, the gods go to Mount Śveta. There, the gods praise Viṣṇu. Their petition for the destruction of Hiraṇyākṣa; Viṣṇu's reassuring of the deities, saying: 'Assuming a body of the Boar made of all the gods (the sacrifice), I shall slay that fierce Daitya.'

7.20.193

In the ninety-eighth chapter:

7.20.194

The gods' fashioning of the Boar form; Viṣṇu's assuming the body of the Boar. The description of the gods and others abiding in the limbs and parts of Viṣṇu in the form of the Boar. The rekindling of the Boar's splendor by the seers. The Boar's speech to the gods; Mahādeva's reassuring of the gods. The Boar, for whom the rite of protection was performed by Brahmā, bows to Rudra and departs toward the abode of Varuṇa.

7.20.195

In the ninety-ninth chapter:

7.20.196

The Boar enters the great ocean; the Boar, going gradually from world to world within the ocean, reaches Rasātala; the ocean-guarding Dānava goes to the city of Aśmakapura to inform Hiraṇyākṣa of the Boar's arrival.

7.20.197

In the one hundredth chapter:

7.20.198

Terrifying portents in the city of Hiraṇyākṣa; Prahlāda and Hiraṇyākṣa see bad dreams. The deliberation of the Daityas; the terrified ocean-guard enters the assembly hall in haste. His description of the Boar's appearance. Hiraṇyākṣa sends a host of servants to learn of the Boar's activities.

7.20.199

In the one hundred and first chapter:

7.20.200

The servants see the Boar. The dialogue between the Boar and the servants; the servants strike at the Boar with masses of weapons. The Boar completely slaughters the servants.

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Linked texts (1)

Skandapurāṇa — Vyāsa, Sanskrit