Chapter 104 - The Skanda Purāṇa: Contents

[Sanskrit text for this chapter is available]

God Brahmā said:

1. O dear one, listen. I shall recount Skanda Purāṇa^[1] wherein Lord Mahādeva is present in every word.

2. In the Purāṇa of a hundred crores of verses, I had described the story of Śiva. In a hundred thousand verses, the essence of those topics has been described by Vyāsa.

3. He has named it Skānda. There are seven khaṇḍas (parts) in it. It comprises eighty one thousand verses. It is destructive of all sins.

4. He who listens to this or reads this becomes Śiva himself. Therein all the rites and rituals regarding Maheśvara have been revealed by Ṣaṇmukha (Skanda).

1. Māheśvara Khaṇḍa:

5-6. These incidents which bring about all Siddhis had happened in the Tatpuruṣa Kalpa. The Māheśvara Khaṇḍa; the first Skandha of this (Purāṇa) destroys all sins. It consists of a little less than twelve thousand verses. It is highly meritorious and contains big stories. It contains hundreds of good stories. It indicates the greatness of Skanda.

7. The following are the topics dealt with^[2] in the context of the greatness of Kedāra, the Purāṇa has its starting point; thereafter the story of Dakṣa’s Yajña and then the benefit of worshipping Śiva Liṅga.

8. The narration of churning the ocean, then the story of Indra, the ruler of the Devas; the narrative of Pārvatī and her subsequent marriage.

9. The birth of Kumāra (Skanda) is narrated thereafter, then the battle with Tāraka, then the narration of Paśupati, along with that of Caṇḍa.

10. The narration of being engaged in the game of dice, the meeting with Nārada. Then in the context of the greatness of Kumāra, the story of five Tīrthas (holy centres).

11. The anecdote of king Dharmavarman; the enumeration of rivers and oceans; thereafter, the story of Indradyumna along with the story of Nāḍījaṅgha.

12. The appearance of the Earth, the story of Damanaka, the contact between the Earth and the ocean, then the story of Lord Kumāra.

13. Then the fight with Tāraka along with various anecdotes, the killing of Tāraka, the installation of five Liṅgas.

14. The holy narration of the continents, the orderly arrangement of the upper worlds, the situation and magnitude of the Cosmic Egg, the story of Varkareśa.

15. The origin of Mahākāla and his extremely miraculous story, the greatness of Vāsudeva, thereafter the Koṭi Tīrtha.

16. The narration of different holy centres, Gupta Kṣetra (near the confluence of the Mahī with the sea) the holy story of the Pāṇḍavas and the achievement of great Vidyā.

17. The wonderful conclusion of pilgrimage to holy centres by Kumāra; the greatness of Aruṇācala, the conversation between Sanaka and Brahmā.^[3]

18. The description of Gaurī’s penance, the review of different holy centres, the narrative of demon Mahiṣa and his wonderful death.

19. The permanent residence of Śiva in Droṇācala has ever been glorified. Thus the part of Maheśvara Khaṇḍa has been recounted.

2. Vaiṣṇava Khaṇḍa:

20. The second part is called the Vaiṣṇava Khaṇḍa. Listen to the stories contained in it. At the outset, the narrative of the Earth and Varāha.

21. The greatness of the mountain Veṅkaṭa, destructive of sins is mentioned therein; the holy story of Kamalā the residence of Śrīnivāsa therein.

22. The story of Kulāla (potter), the story of Suvarṇamukharī,^[4] the wonderful tale of Bhāradvāja along with different narratives.

23. The dialogue between Mataṅga and Añjana that is destructive of sins, the greatness of Puruṣottama^[5] (Jagannātha) in Orissa thereafter.

24. The story of Mārkeṇḍeya, the tale of king Ambarīṣa and the auspicious stories of Indradyumna and Vidyāpati.

25. O Brāhmaṇa, thereafter, there are the stories of Jāimini, Nārada and Nīlakaṇṭha, then the description of Narasiṃha.

26. The story of horse-sacrifice of the king and his attainment of Brahmaloka, the procedure regarding the Ratha Yātrā (chariot procession), the rules regarding the abode of birth.

27. The anecdote of Dakṣiṇāmūrti, the tale of Guṇḍiva, the arrangement for the maintenance of the chariot, the glorification of the Śayana-Utsava (the festival of Deity’s going to sleep).

28. The story of Śveta is mentioned here; then the review of Pṛthūtsava (the great Festival), the Dolotsava (Festival of the Swing) of the lord and the observance called annual Vrata, the Akāmika Pūjā (worship without entertaining any desire in return) of Viṣṇu. Different kinds of Yoga and means thereto according to the teaching of Uddālaka.

29. The ten incarnations are enumerated; the rite of ablution etc. is glorified; then the greatness of Badarikā^[6] that is destructive of sins.

30-32. The greatness of Agni and other holy centres situated in the rock of Vainateya; the cause for the residence of the Lord; the holy centre named Pañcadhārā, the situation of Meru. In the context of Kārttikā, the glory of Madālasā.

33. The narrative of Dhūmrakeśa, the daily rites and duties in the month of Kārttikā,^[7] the description of “Pañca- Bḥīṣma” Vrata that bestows worldly pleasures and salvation.

34. Then in the context of the greatness of Mārgaśīrṣa,^[8] the rules of procedure regarding the bath, the glorification of Puṇḍra (the mark on the forehead) etc., the meritorious nature of wearing garlands, etc.

35. The merit in the ablution with Pañcāmṛta, the benefit originating from ringing the bell etc.; the benefit of worshipping with different kinds of flowers, the benefit accruing from the Tulasī leaves.

36. The greatness of Naivedya (food offering) to God, the glorification of Harivāsara (Harī’s day i.e. Ekādaśī) The Akhaṇḍaikādaśī (the unbroken Ekādaśī) as well as the merit of keeping awake during Ekādaśī.

37. The rules regarding the festival thereof, the narrative of illustrious names of God, recounting of the merit of meditation, the greatness of Mathurā, etc.

38. Thereafter, the greatness of the holy centre Mathurā is separately mentioned, then the greatness of twelve forests is mentioned.

39. In this context, the greatness of Srīmad Bhāgavata^[9] is mentioned in the course of dialogue between Vajra and Śāṇḍilya, the inner sports are revealed.

40. Then the greatness of the months of Māgha^[10] is reviewed in ten chapters in regard to bath, charitable gifts and Japas along with suitable anecdotes connected therewith.

41. Then in the context of the greatness of the devotees of Viṣṇu the benefit of Śayyādāna (charitable gift of beds) is mentioned; the rules regarding the gift of water are mentioned; then the story of Kāma.

42. The story of Śrutadeva, the wonderful anecdote of the Vyādha (hunter), the special glorification of Akṣaya Tṛtīyā^[11] (the everlasting Tṛtīyā i.e. the third day of the bright half of Vaiśākha)

43. In the context of the greatness of Ayodhyā^[12] the two holy Tīrthas, viz. Cakratīrtha and Brahmatīrtha are mentioned. These two bring about the liberation from the sin of drinking spirituous liquor; the heavenly door with a thousand supports.

44. The description of Candrahari and Dharmahari, the anecdote of Svarṇavṛṣṭi (shower of gold); the confluence of Tilodā and Sarayū.

45. The holy pool of Sītā, the lineage of Guptahari, the confluence of Sarayū and Ghargharā; the holy centres of Gopratāra, Dugdhoda and the set of five (Tīrthas) beginning with Gurukuṇḍa.

46. Thereafter, the description of thirteen Tīrthas such as Soma, Arka etc., the greatness of Gayakūpa (the well of Gaya) that causes all sins to recede.

47. Thereafter, the holy spots beginning with the hermitage of Māṇḍavya, that of Ajita etc., and Mānasa etc. are mentioned.

48. Thus the second Khaṇḍa called Vaiṣṇava is explained. Hereafter, O Marīci, listen to the Brahmakhaṇḍa that bestows merit.

3. The summary of Brahma Khaṇḍa:

49. In the context of the greatness of Setu (Bridge built by Rāma over the sea), the benefit resulting from bath and mere sight; the penance of Gālava, the story of Rākṣasas.

50. The greatness of Cakratīrtha etc, the greatness of Vetālatīrtha which is in Devīpattana^[13] (city of the Goddess), the glorification of the holy place called Papanaśa (the destruction of sins).

51. The greatness of Maṅgalā etc., the description of Brahmakuṇḍa etc, the greatness of Hanumatkuṇḍa, the benefit resulting from Agastyatīrtha.

52. The narrative of Rāmatīrtha etc, the review of Lakṣmītīrtha, the greatness of Śaṅkha and other Tīrthas. So also the benefit accruing from Sādhyāmṛta etc.

53-54. The greatness of Dhanuṣkoṭi etc. and that of Kṣīra- Kuṇḍa etc., the greatness of Gāyatrī and oṃer Tīrthas is described here; the greatness of Rāmanātha; the instruction in the perfect knowledge of Reality, the recounting of rules regarding the pilgrimage to Setu which yields salvation to men.

55. Thereafter, the greatness of Dharmāraṇya^[14] (forest of Dharma) is mentioned. It was here that Lord Sthāṇu instructed Skanda in Tattva (Philosophic principles).

56. The origin of Dharmāraṇya; the glorification of its merit, the narration of Karmasiddhi (achievements of the fruit of actions, the review of the family-lines of the sages.

57. The greatness of main Apsarastīrthas (Holy centres of the divine damsels) is mentioned; the review of the principles of Dharma (duties) of the castes and stages of life.

58-59. The division of heavenly spots, the auspicious story of Bakulārka, the goddesses Chatrānandā, Śāntā, Śrīmātā, Mātaṅginī and Puṇyadā are stationed herein, the greatness of Indreśvara etc., the review of Dvārakā etc.

60. The narrative of the demon Lohāsura, the review of Gaṅgākūpa, the story of Śrī Rāma, the description of Satya Mandira.

61. The narrative of the repair to the ruins; the acceptance of seats, the mentioning of different castes, the review of the holy rites in accordance with the Smṛtis.

62. Then the holy rites prescribed for Vaiṣṇavas are mentioned through different narratives, thereafter, the exposition of holy rites, observances etc., in regard to the holy Cāturmāsya (the four months of the rainy season when special Vratas are observed).

63. The eulogy of charitable gifts, thereafter the greatness of Vratas, the narration of loop-holes (causes of failures) in penance and worship.

64. The narration of making amends for them (loopholes); the review of Śālagrāma; the means for the destruction of Bhāraka, the glory of the worship of trees.

65. The cause of Viṣṇu in regard to the state of being a tree, then Pārvatī’s subsequent penance, the Tāṇḍava dance of Hara, the review of the name Rāma.

66. The fall of the Liṅga of Hara, the story of Baijavana, the story of the nativity of Pārvatī, the wonderful killing of Tāraka.

67. The narration of prosperity through the Praṇava, the activities of Tāraka, the conclusion of Dakṣa’s Yajña, the mantra of Twelve syllables (viz. oṃ namo bhagavate vāsudevāya) which is its embellishment.

68. The narration of the path of knowledge and the greatness of twelve-syllabled Mantra. The merit of Śravaṇa (the means of hearing), etc. that causes happiness to men.

69. Then in the latter half of the Brahmakhaṇḍa the wonderful greatness of Śiva is narrated, then the greatness of the five-syllabled Mantra: namaḥ śivāya and that of Gokarṇa.

70. The greatness of Śivarātri, the glorification of Pradoṣa Vrata,^[15] the Vrata on Mondays, the anecdote of Sīmantinī.

71. The narration of the origin of Bhadrāyu, the review of good conduct, the guidance of Śivavarman (?) and the description of Bhadrāyu’s marriage.

72. The greatness of Bhaḍrāyu, the glorification of the greatness of Bhasma (Sacred ashes), the story of Śabara (Hunter), the Vrata called Umā-Maheśvara.

73. The greatness of the Ruḍrākṣa bead, the merit of the Rudrādhyāya Mantra, the merit of Śravaṇa (hearing), etc. Thus the Brahmakhaṇḍa has been recounted.

4. Kāśi Khaṇḍa:

74. Henceforth, the fourth part, the excellent Kāśi Khaṇḍa^[16] (is summarised). The dialogue between Vindhya and Nārada is described.

75. The greatness of Satyaloka, the arrival of the Devas in the residence of Agastya, the story of a chaste lady, the praising of the pilgrimage to holy centres.

76. Then the narration of the seven cities, the review of Saṃyaminī, the attainment of the worlds of Budha (Mercury), Indra and Agni by Śivaśarman.

77. The origin of fire, the origin of Varuṇa from fire (?) the origin of the two cities Gandhavatī and Alakā and the nativity of Īśvarī.

78. The description of these worlds, viz., the moon, the sun, the mercury, the Mars, Jupiter, Saturn, my world, Viṣṇu’s world of Dhruva’s world (?) and the Tapoloka.

79. The meritorious story of the world of Dhruva, the survey of Satyaloka, the conversation between Skanda and Agastya, the origin of Maṇikarṇī.

80. The prowess of the Gaṅgā, the thousand names of the Gaṅgā, the praise of Vārāṇasī, the appearance of Bhairava.

81. Thereafter, the origin of Daṇḍapāṇi and Jñānavāpī (the well of Knowledge), then the narration of Kalāvatī and the exposition of good conduct.

82. The narration of a celibate, then the characteristics of women, the stipulation of what should be done and what should not be done, the description of Avimukteśa.

83. The duties of householders and the Yogins, then the knowledge of Kāla (Time), the holy story of Divodāsa, the description of Kāśikā.

84. The appearance on the Earth of Māyā Gaṇapati, the Universe due to Viṣṇu’s Māyā, then the liberation of Divodāsa.

85. Then the origin of Pañcanada and that of Bindu Mādhava, then the enumeration of holy centres belonging to Viṣṇu, the arrival at Kāśī of the trident-bearing Lord.

86. The dialogue between Jaigīṣavya and Maheśa, the name Jyeṣṭheśa of Maheśa, the enumeration of holy temples, the origin of Kandukeśa and Vyāghreśvara.

87. The origin of Śaileśa and Ratneśvara as well as that of Kṛttivāsas, the abode of the deities; Durgā’s exploit over the Asuras.

88. Durgā’s victory, the description of Oṃkāreśa, then the greatness of Oṃkāra, the origin of the three-eyed Lord Śiva.

89. The narration of Kedāra, the story of Dharmeśa born of Viṣṇu’s arms (?), the narrative of Vīreśvara, the glorification of the greatness of Gaṅgā.

90. The greatness of Viśvakarmeśa, the origin of Dakṣa’s Yajña as well as that of Satīsa, Amṛteśa and others, the benumbing of the arms of Parāśara.

91. The group of holy centres and shrines, the dialogue in the Mukti-Maṇḍapa (The pandal of salvation) the prosperity of Visvesa and then the circumambulatory pilgrimage.

(Thus the fourth part is summarised)

5. Avanti Khaṇḍa:

92. Hereafter, listen to the description of the fifth part called Avanti Khaṇḍa.^[17] The narration of the forest Mahākāla Vana; then the chopping off of the head of Brahmā.

93. The rules regarding expiatory rites; the origin of Agni; the arrival of the Devas, the initiation of the Devas; Śiva’s hymn that is destructive of different kinds of sins.

94. The narration of Kapālamocana, the situation of the forest Mahākālavana, the holy centre of the Lord Kanakhala that is destructive of all sins.

95. The pool called after the Apsaras (celestial damsels) and the lake of Rudra that is meritorious, the holy centres of the Lord of Kuḍava, Vidyādhara, and Markaṭeśvara.

96. The holy waters of Svargadvāracatussindhu (the four rivers that constitute the doorways to heaven), Śaṅkaravāpikā (The tank of Śaṅkara), Śaṅkarārka, Gandhavatī Tīrtha, that is destructive of sins.

97. Daśāśvamedhika and Anaṃśa Tīrtha that bestow all Siddhis, the procession of Piśācaka, etc, Hanumadīśvara, Kavaceśvara.

98. The procession of or pilgrimage to Mahākāleśa, the holy centre of Valmīkeśvara, the circumabulations of Kuśasthalī in the fifth Tīrtha called Śukra (?).

99. The centres of Akrūra, Ekapāda and Candrārkavaibhava; the holy shrine called Karabheśa and those of Lakuṭeśa and others.

100-101. Mārkaṇḍeśa, Yajñavāpī-someśa, Narakāntaka, Kedāreśvara, Rāmeśa, Saubhāgyeśa, Narārkara shrines. Then Keśavārka, Śaktibheda, Svarṇasāra, and other shrines, the holy spots of Oṃkāreśa etc, the glorification of Andhakaśruti.

102. The number of Liṅgas in the Kālāraṇya, the shrine named Svargaśṛṅga (gold horn), the names of Kuśasthalī, Avanti and Ujjayinī.

103. The shrines named Padmāvatī, Kumudvatī, and Amarāvatī the names of Viśālā, and Pratikalpa and Amarāvatī, the subduing of fever.

104. The benefit of the names of Śiva etc., the eulogy of Śiva sung by the Nāgas (Serpents), the narrative of killing Hiraṇyākṣa, the holy centre of Sundarakuṇḍa.

105. The holy centres of Vindhyavāsin (residing in Vindhya) called Nīlagaṅgāpuṣkara, the holy centre destructive of sins, called Puruṣottama.

106. The Gomatī river, the holy pool of Vāmana, the thousand names of Viṣṇu, the lake of Vīreśvara, the shrine of Kālabhairava.

107. The greatness of Nāgapañcamī, the Jayantikā (birth anniversary) of Nṛsiṃha, the procession of Kuṭumbeśvara, the glorification of divine Sādhakas.

108. The holy shrine called Karkarāja, the bearing of Vighneśa and other Devas, the review of many holy centres in the Rudrakuṇḍa (the holy pit of Rudra) and others.

109. The holy pilgrimage of the eight holy centres, the greatness of Revā, the detachment of Dharmaputra, his meeting with Mārkaṇḍeya.

110. Narration of the most excellent experience,^[18] the glorification of Amṛta; Different names of Narmadā in the different Kalpas.

111. The hymn of Narmadā composed by the sages, the story of Kālarātri; thereafter the prayer of Mahādeva, the wonderful stories of several Kalpas.

112. The story of Viśalyā, the story of Jāleśvara, the description of Gaurī Vrata, the burning of Tripuras.

113. The injunctions regarding the casting off of the body, then the confluence of Kāverī, the holy shrines of Dārutīrtha and Brahmāvarta, along with the story of Iśvara.

114-115. The following series of shrines are then described: Agni Tīrtha, Ravi Tīrtha, Meghanāda Tīrtha, Ādidāruka Tīrtha, Deva Tīrtha, Narmadeśa, Kapila Tīrtha, Karañja Tīrtha, Kuṇḍaleśa, Pippalāda, Vimaleśa and Śūlabhṛt, then the story of abduction of Śacī and killing of Abhraka. (v.l. Andhaka)

116. The Tīrtha called Śūlabhṛdudbhava where different types of charitable gifts are to be given; then the story of Dīrghatapas and that of Ṛṣyaśṛṅga.

117. Then the holy story of Citrasena, the characteristic feature of the kingdom of Kāśī,^[19] then the description of Devaśilā (The rock of the lord) along with the holy centre of Śabarī.

118-121. Then the holy narrative of Vyādha (the hunter); then the holy centre of Puṣkariṇyarka; then the following holy pools and shrines—Āpretyeśvara Tīrtha, Śakra Tīrtha, Karoṭika, Kumāreśa, Agastyeśa, Ānandeśa, Mātṛja, Lokeśa, Dhanadeśa, Maṅgaleśa, Kāmaja, Nāgeśa, Gopāra, Gautama, Śaṅkhacūḍaka, Nāradeśa, Nandikeśa, Varuṇeśvara Tīrtha, Dadhiskanda and other holy centres; then Hanūmateśvara, Rāmeśvara and other holy centres, Someśa, Piṅgaleśvara.

122-129. Ṛṇamokṣa, Kapileśa, Pūtikeśa, Jaleśaya, Caṇḍārka, Yama Tīrtha, Kālhoḍīśa, Vanādika, (v.l. Nāndīka) Nārāyaṇa, Koṭīśa, Vyāsa Tīrtha, Prabhāsaka, Nāgeśa, Saṅkarṣaṇaka, Praśrayeśvara Tīrtha, the holy confluence of Airaṇḍī, Suvarṇaśilā Tīrtha, Karañja, Kāmaha, Bhāṇḍīra, Rohiṇībhava, Cakra Tīrtha, Dhautapāpa, Skanda, the holy place named after Aṅgiras, Koṭi Tīrtha, Tīrtha called Ayonī, Aṅgāra Tīrtha, Trilocana Tīrtha, Indreśa, Kambukeśa, Someśa, Kohaneśa, Nārmada, Ārka, Āgneya, the excellent Bhārgaveśvara Brāhma, Daiva, Mārgeśa, Ādivārāhakeśvara, Rāmeśa, Siddheśa Āhalya, Kaṅkaṭeśvara, Śākra, Saumya, Nādeśa, Toyeśa, Rukmiṇībhava, Yojaneśa, Varāheśa, Dvādaśī Śiva Tīrtha, Siddheśa, Maṅgaleśa, Liṅgatīrtha, Vārāha Tīrtha, Kuṇḍeśa, Śvetavārāha, Garbhāveśa, Ravīśvara.

130-135. The holy centres of Śukla etc., Huṅkārasvāmi Tīrtha, Saṅgameśa, Nahuṣeśa, Mokṣaṇa, Pañcagopa, Nāgaśāva, Siddheśa, Mārkaṇḍatīrtha, Akrūratīrtha, Kāmodatīrtha, Śūlāropatīrtha, Māṇḍavya, Gopakeśvara, Kapileśa, Piṅgaleśa, Bhūteśa, Gaṅgā Tīrtha, Gautama Tīrtha, Āśvamedha, Bhṛgukaccha Kedāreśa, the dispeller of sins, Kālakaleśa, Jāleśa, Śālagrāma, Varāhaka, Candraprabhāsa, Āditya, Śrīpati Tīrtha, Haṃsaka, Mūlyasthāna (the origṃal abode), Śūleśa, the Tīrtha called Ugra, Citradaivaka, Śikhīśa, Koṭi Tīrtha, Daśakanya, Suvarṇaka, Ṛṇamokṣa, (that which liberates from indebtedness), Bhārabhūti, Puṅkha Muṇḍi, Ḍiṇḍima (a drum), Āmaleśa, Kapāleśa, Sṛṅga Eraṇḍī Bhava, Koṭi Tīrtha and Loṭaneśa. Thereafter, there is Phalaśruti (A remark like the Vedic passage indicating the benefit) (phalastuti—praise of the benefit).

136-140. In the context of the greatness of Dṛmijaṅgala,^[20] there is the story of Rohitāśva, the narration of Dhundhumāra the strategem of destroying Dhundhu; the killing of Dhundhu and the birth of Citravaha, his greatness, the prowess of Caṇḍīśa, Ratīśvara, Kedāreśa, the Lakṣatīrtha, the holy water originating from Viṣṇupadī (Firmament), Mukhāra, Cyavana, Andhāsya and the lake of Brahmā, the Tīrthas of Cakra, Lalitā, the holy centres full of cows, Rudrāvarta and Mārkaṇḍa, the holy centres that dispel sins, Śravaṇeśa, Śuddhapaṭa, Devāndhupretatīrtha, the origin of holy centre Jihvoda, Śivodbheda and their eulogy in regard to their efficacy.

141. This is the summary of the part called Avanti Khaṇḍa;^[21] it is destructive of sins of those who listen. Henceforth, the sixth part named Nāgarakhaṇḍa^[22] is being narrated.

6. The Nāgarakhaṇḍa^[23]

142. The narration of the origin of Liṅga, the auspicious story of Hariścandra, the greatness of Viśvāmitra, the attainment of heaven by Triśaṅku,

143. In the context of the greatness of Hāṭakeśvara, the killing of demon Vṛtra, the description of the holy centres Nāgabila, Śaṅkha Tīrtha and Acaleśvara.

144-445a. The narration of the city of Camatkāra, that is very interesting, then the description of these holy centres—Gayasīrṣa, Bālasākhya, Bālamaṇḍa, Mṛgahvaya, Viṣṇupāda. Gokarṇa, Yugarūpa and Samāśraya (that is the support of the people).

145b-146. Siddheśvara, the holy pool of Nāgas, the holy centre of seven sages, of Agastya as well as that of Bhrūṇagarta, Naleśa, of Bhīṣma, Vaiḍura, Arkaka (pertaining to the Sun-God), Śārmiṣṭha (related to Śarmiṣṭhā), Somanātha, Daurga, Ātarjakeśvara.

147-150. The story of killing of Jamadagni; the story of (Paraśurāma’s vow of) making (the country) devoid of Kṣatriyas, the holy centres of Rāmahrada, Nāgapura, Ṣaḍliṅga, Yajñabhū, the three shrines of Trikārka beginning with Muṇḍīra, the marriage of Satī, the shrines of Rudraśīrṣa, Yāgeśa, Vālakhilya and Garuḍa. The curse of Lakṣmī, the twenty-seven palaces of Soma; the shrine called Pāṇḍuka erected by Ambā, Āgneya (belonging to the fire God), Brahmakuṇḍa, Gomukha, the shrine called Lohayaṣṭi, the goddess Ajapāleśvarī, the shrine of Śaniścara, (Saturn), the Rājavāpī (Royal tank) Rameśa, Lakṣmaṇeśvara.

151-158. The excellent-most among the excellent Liṅgas—Kuśeśa and Laveśa. The story of Aṣṭaṣaṣṭi and that of Damayantī, the origin of the holy centre Bhaktikā Tīrtha, Kṣemaṃkarī, Kedāra, Śukla Tīrtha, Mukhārka, the narration of the shrine Satyasandheśvara, the story of Karṇotpalā, Aṭeśvara, the shrines of Yājñavalkya, Gaurī, and Gaṇeśa. Then the description of Vāstupāda, the narration of Ajāgṛha, Saubhāgyāndhu (the well of good fortune), the shrine Śūleśa, the story of Dharmarāja, the story of Lord the bestower of sweets, three shrines of Gaṇapati, the story of Jābāli and the story of Makareśa, the description of Kāleśvarī and Andhaka, the holy pool of Apsaras (celestial damsels), the shrines of Puṣyāditya and Rauhitāśva, the narrative of the origin of Nāgara, the stories of Bhṛgu Viśvāmitra, Sarasvatī, Pippalāda, Kaṃsārīśa and Peṇḍaka, the story of the Yajña of Brahmā along with the narration of Sāvitrī, Raivata, Bhārata Yajña and the survey of the important holy centres.

159. The three Kṣetras (holy shrines) of Kaurava, (i.e. the descendants of Kuru) Hāṭakeśa and Prabhāsa, the three forests of Pauṣkara, Naimiṣa, and Dharma.

160. The three cities viz. Vārāṇasī, Dvārakā and Avanti, the three Vanas (Parks) viz. Vṛndāvana, Khāṇḍavavana and Advaikavana (?) [Advaitavana?] [=advaikākhyaṃ vanatrayam].

161. The three excellent villages, viz. Kalpagrāma, Śālagrāma and Nandigrāma, the three Tīrthas (holy centres) viz. Asi Tīrtha, Śukla Tīrtha and Pitṛ Tīrtha.

I62-63a. The three excellent Parvatas (mountains) viz. Śrī Parvata, Arbuda Parvata (mount Abu) and Raivata Parvata; the three rivers Gaṅgā, Narmadā, and Sarasvatī, each of these is glorified as yielding one and a half crore of benefits.

163b-164a. The four holy centres of Kūpikā, Saṅkhatīrtha, Amaraka and Bālamaṇḍana are said to yield the same benefit as Hāṭakeśakṣetra.

164b-165. The Śrāddhakalpa (rituals regarding Śrāddha) according to Sāmba (along with Ambā and Āditya?), that of Yudhiṣṭhira and Andhaka; the holy rite of Aśūnya Śayana in the four months (of the rainy season), lying down on water, the shrine of Maṅkaṇeśa, the festival of Śivarātri, Tulāpuruṣadāna rite.

166. The gift of lands, the shrines of Vānakeśa and Kapālamocaneśvara, Pāpapiṇḍa (the lump of sins), Māsalaiṅga (the worship of Liṅga for a month), the glorification of the extent and magnitude of Yugas.

167. The narration of Nimbeśa and Śākambharī deities the description of Rudraikādaśa (the eleven Rudras), the narration of the greatness of charitable gifts and the glorification of twelve Ādityas.

7. The Prabhāsa khaṇḍa^[24]

168.. Thus Nāgara khaṇḍa (has been summarised). Now the part called Prabhāsa khaṇḍa is being mentioned.

168b-169. The shrines Someśa and Viśveśa, the great and meritorious holy centre called Arkasthala, the narration of Siddheśvara etc., is made here separately; the shrines of Agni- Tīrtha, Kaparḍīśa and Kedāreśa and the bestowers of goals (heavenly abodes).

170. The different forms of Hara—viz. Bhīma, Bhairava, Caṇḍīśa, etc., the planets viz. the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rāhu and Śikhin (Ketu).

171. Then five others Siddheśvara and the forms of Rudra, are stationed there. The goddesses of excellent beauty—Ajā, Pālā, Maṅgalā and Laliteśvarī.

172-74. Then the shrines of Lakṣmīśa, Yādaveśa, Urvīśa, Kāmeśvara, Gaurīśa, Varuṇeśa, Durvāseśa, Gaṇeśvara, Kumāreśa, Caṇḍakalpa and Śakulīśvara. Then the holy story of Koṭīśa, Bālabrahma, etc., then the stories of Narakeśa, Saṃvarteśa and Nidhīśvara, then that of Balabhadreśvara, Gaṅgā and Gaṇapa.

175. Then the good story of the river named Jāmbavatī and the well called Pāṇḍukūpa, the story of Śatamedha (hundred sacrifices), Lakṣamedha (hundred-thousand sacrifices) and Koṭimedha (a crore of sacrifices.)

176-177a. The prominent story of Durvāsas, Arka, Ghaṭasthāna (place of Water pot) and Hiraṇyasaṅgama (confluence of the Hiraṇya), the separate stories of Nagarārka, Kṛṣṇa, Saṅkarṣaṇa and Samuḍra (sea), Kumārī (Virgin), Kṣetrapāla (the guardian of the fields) and Brahmeśa.

177b-178. The glorification of Piṅgalā and Saṅgameśa, Śaṅkara, Arkeśa, Ghaṭeśa, the holy centre Ṛṣitīrtha, Nandārkatritakūpa [=Nandārka-tritakūpa], the wonderful story of Parṇārka and Nyaṅkumatī with Sopāna.

179. The news (or the details) of Varāhasvāmin and that of Chāyāliṅga and Gulpha, the story of Kanakanandā as well as that of Kuntī and Gaṅgeśa.

180. Then the story of Camasa, Udbheda, Vidura and Trilokeśa (Lord of the three worlds), then the stories of Maṅkaṇeśa, Traipureśa and Ṣaṇḍa-Tīrtha.

181. Then the stories of Sūryaprācī and Trīkṣaṇa (three-eyed) as well as that of Umānātha, the stories of Bhūddāra (the uplifter of the Earth), Śūlasthala (spot of Trident), that of Cyavana and Arkeśa.

182. The story of the holy spots of Ajapāleśa, Bālārka and Kuberasthala, the meritorious story of Ṛṣitoyā, the glorification of Saṅgaleśvara.

183. The narration of Nārada and Āditya, review of Narayana, the greatness of Taptakuṇḍa, description of Mūlacaṇḍīśa.

184. The story of the four-faced presiding deity of the attendants and Kalambeśvara. the story of Gopālasvāmin and Vakulasvāmin, as well as the Maruts (Winds).

185. Then the stories of Kṣemārka, Unnata Vighneśa and Jalasvāmi, the stories of Kālamegha, Rukmiṇī, Durvāsā, Īśvara-Bhadra.

186. The stories of the shrines Saṅkhāvarta, Mokṣa- tīrtha, Goṣpada and Acyutasadman ((Abode of Acyuta) and of the deities Jāleśvara, Huṃkāreśvara and Caṇḍīśa.

187. The wonderful story of Vighneśa stationed in Āśāpura and that of Kalākuṇḍa, the story of Kapileśa and of Jaradgavāśiva (Śiva with an old cow).

188. The story of Nala and Karoṭeśvara and that of Hāṭakeśvara, the Yantra and the Bhūṣā (ornament) of Nāradeśa, Durgakūṭa and Gaṇeśa’s story.

189. The story of Bhairavīs called Suparṇā, Elā and that of Bhallatīrtha, the glorification of Kardamāla and Gupta Someśvara.

190. The stories of Bahusvarṇeśa (Lord of much gold), Sṛṅgeśa and Koṭīśvara, the stories of Mārkaṇḍeśvara, Dāmodaragṛha and Koṭīśa.

191. Svarṇarekhā, Brahmakuṇḍa, the shrines of Kuntīśvara and Bhīmeśvara, the pit of Mṛgī (hind) is remembered in the temple of Sarvasva and Vastrāpatha.

192. The wonderful stories of Durgā, Bhileśa, Gaṅgeśa and Raivata, then the story of Arbudeśvara, the glorification of Acaleśvara.

193. The story of Nāgatīrtha, the description of Vasiṣṭha’s hermitage, the great eminence of Bhadrakarṇa and that of Trinetra (the three-eyed) thereafter.

194. The greatness of Kedāra, the glorification of the arrival at the holy centre, the stories of the holy centre in the form of Koṭīśvara and that of Arṣīkeśa.

195. The glorification of Siddheśa, Śukreśvara and Maṇikarṇīśa, the description of Paṅgutīrtha, Yamatīrtha and Vārāhatīrtha.

196. The greatness of Candra Prabhāsa, Piṇḍoda, Śrīmātā, Śuklatīrtha and Kātyāyanī, then the greatness of Piṇḍāraka.

197. Then the glory of Kanakhala, Cakratīrtha and Mānuṣatīrtha, the story of Kapilāgnitīrtha and that of Raktānubhandha.

198. The pilgrimage to Gaṇeśa and Pārtheśvara shrines, the story of Ujjvala, Caṇḍīsthāna (abode of the Goddess), the greatness of Śivakuṇḍa originating from Nāga, the story of Maheśa.

199. The story of Rāmeśvara and the origin of Mārkaṇḍeya, the stories severally of Uddālakeśa, Siddheśa and Gatatīrtha.

200. The origin of Śrīdevakhāta and the shrines of Vyāsatīrtha and Gautama-tīrtha, the greatness of Kulasantāra and that of the Tīrthas of Rāma and Koṭi.

201. The wonderful origin of Candrodbheda, Īśānaśṛṅga, and Brahmasthāna, the auspicious stories of Tripuṣkara, Rudrahrada and Guheśvara.

202. The greatness of Avimukta and Umā-Maheśvara, the glory of Mahaujas, the description of Jambūtīrtha.

203. The story of Gaṅgādhara and Miśraka and the eulogy of the benefit (of reading this). In the context of the greatness of Dvārakā, the story of Candraśarman.

204. The holy rite of Ekādaśī and the narration of (the mode) of worship and keeping awake (on Ekādaśī night), description of Mahādvādaśikā and the meeting of Prahlāda and the sage.

205. The anecdote of Durvāsas, the glorification of the beginning of Yātrā (pilgrimage), the narration of the origin of Gomatī and the benefit of ablution etc., therein.

206. The greatness of Cakratīrtha, the confluence of the river Gomatī (near Dvārakā) and the ocean (the Arabian sea), the narration of the Hrada (deep pool) of Sanaka and others, then the story of Nṛgatīrtha.

207. The holy story of Gopracāra, the arrival of cowherdesses at Dvārakā, the narration of Gopīsaras (the lake of the cowherdesses); the glorification of Brahmatīrtha.

208. The narration of the advent of five rivers, along with different stories and the glorification of Śivaliṅga, Gadatīrtha and the worship etc. of Kṛṣṇa.

209. The story of the Mūrti (the idol) of Trivikrama, the conversation between Durvāsas and Kṛṣṇa, the benefit of the recital of death of Kuśa daitya and the special worship thereof.

210. The glorification of the advent of all the Tīrthas in Gomatī and Dvārakā, the survey of Kṛṣṇa’s temple and the coronation at Dvārāvatī.

211. There the story of the residence (of all Tīrthas) that holy centre; the glorification of the merit of Dvārakā. O Brāhmaṇa, this is the summary of the seventh part called Prabhāsikā Khaṇḍa.

212-213. In the course of description of the greatness of Śiva in the Skanda Purāṇa with all the glorious-most stories, he who writes this out and gives it to a Brāhmaṇa on the full moon day in the month of Māgha, receiving him duly and with the charitable gift of a gold trident, rejoices in the region of Śiva.

Footnotes and references:

[back to top]

[1]:

The Nārada-purāṇa states (verse 3) that the Skanda Purāṇa consists of 81,000 verses—a view shared by the Skanda-purāṇa. itself and by Matsya Purāṇa. (53-41-42) Brahmavaivarta and Devi Bhāgavata. The Vāyu and the Bhāgavata Purāṇa. credit it with 81,000 verses while Agni Purāṇa (272. 17) and Skanda (elsewhere) state that the Sanskrit P. has 84,000 verses.

caturaśīti—sāhasram skāndam skanderitam mahat //

But the Veṅkaṭeśvar edition contains 94,343 verses (Purāṇa VII 2.349). According to the Nārada-purāṇa. the Skanda Purāṇa is divided in the following Khaṇḍas—Māheśvara, Vaiṣṇava, Brahma, Kāśi, Avanti, Nāgara and Prabhāsa. Onemoṛe Khaṇḍa—The Sahyādri—is separately published. But in the Sūta Saṃhitā the Skanda consists of 6 Saṃhitās, fifty Khaṇḍas and a hundred thousand verses. The names of Saṃhitās being Sanatkumāra, Sūta, Sāṅkarī, Vaiṣṇavī, Brāhmī and Saura.

The published editions—Veṅkaṭeśvar, Bangavasi, Naval Kishor Press (Lucknow) and Gurumandal are not unanimous in contents. Thus in part I of Avantikhaṇḍa 84 chapters of the glory of 84 Liṅgas (caturaśīti liṅga māhātmya) are not included in the Lucknow edition, while in the II Part of the Avantikhaṇḍa, the Lucknow edition gives 110 different chapters. In other words, the Lucknow and Bombay editions differ considerably in the Avanti Khaṇḍa. The GM includes the spurious Satyanārāyaṇa Māhātmya in the Revā khaṇḍa (pp. 1122-2235)—and that too of 4 chapters while usually we find 5 chapters of the same.

Although the Veṅkaṭeśvara Edition contains more than 12,000 verses more than the extent recorded in the Nārada-purāṇa and other Purāṇas, the Veṅkaṭeśvara edition does not include the Mathurā and Māgha Māhātmyas in the Vaiṣṇavas khaṇḍa, though the Nārada-purāṇa mentions them as a part of that khaṇḍa. Needless to say that the author of the Nārada-purāṇa had a different edition than those before the modern editors of the Bombay, Lucknow and Calcutta editions.

As the Skandapurāṇa is a stupendously voluminous Purāṇa a detailed analysis of all its contents is not possible here for want of space.

[2]:

Verses 7-19 mention the main topics in the Māheśvara khaṇḍa. In the GM editions it covers the following subparts, the total no. of pages of this khaṇḍa being 799.

Sub	part.	No. of chs.	pages.
I		35	1—254
II	Kaumārikā Khaṇḍa	66	255—683
III	Aruṇācala—Māhātmya—Pūrvārdha	13	684—742
IV	Aruṇācala—Māhātmya—Uttarārdha	24	743—799

Out of the vastness of this volume, the Nārada-purāṇa merely mentions the topics contained in the following chapters.

Section — Chapters
I — 1-7, 9-13, 27-31, 34
II — 3, 7, 8, 9,15, 16-33, 37, 38, 39, 40, 53, 66.
III — 10-11.

Actually we find that the Nārada-purāṇa touches a fringe of this part of the Skanda-purāṇa and a great number of topics are not even mentioned.

The same is the case with other Khaṇḍas. One wonders whether a shorter version of the Skanda Purāṇa was used by the Nārada-purāṇa or a casual mention of a few chapters was looked upon as a table of contents in those days. Many of the topics not mentioned by the Nārada-purāṇa are found in other Purāṇas also and as such one should think thrice before branding them spurious.

[3]:

The Nārada-purāṇa. refers to the following chapters from Skanda Purāṇa II in Verses 9 1-11 chs: 3-8; 9-15, 16-32, 33, 36-40, 53, 66 (from the GM edition)

The GM text of the Skanda Purāṇa devotes the whole of III—Uttarārdha to Aruṇācala.

[4]:

Verses 22-23 refer to incidents in the Veṅkaṭācala Māhātmva (sub-part I of this Khaṇḍa). The story of Suvarṇa Mukharī covers chapters 29-35 and the dialogue between Mataṅga and Añjana, chs. 39-40. Out of the 40 chapters of this Māhātmya, only the above topics are mentioned.

[5]:

Puruṣottama Kṣetra is Jagannātha Purī in Orissa though originally a Buddhist shrine but before the time of the Nārada-purāṇa. it was completely Brahmanised. This Kṣetra-Māhātmya consists of 60 chapters which are briefly mentioned here in Verses 24-28. Of special interest are Ratha-Yātrā (the procession of Jagannātha in a chariot) chs 33, 44. The Śayana-Utsava chs 43-44. Nārada-purāṇa mentions a few more stories e.g. that of Indradyumna and Vidyāpati, Guṇḍiva and Vratas like Akāmika Pūjā.

[6]:

Verses 29-32 adequately deal with the III section called Badarikāśrama Māhātmya as most of the topics like holy centres of the rocks of Vainateya (ch. 4) Kapālamocana, Pañcadhārā (ch. 7)and Meru-Saṃsthāpana (ch. 8) are mentioned herein.

[7]:

Verses 32-33 deal with the topics in the “glory of the month of Kārttikā” (Kārttika-māsa-māhātmya). In the original Skanda Purāṇa, this section contains 36 chapters. Out of them chapters connected with the glory of religious rites in this month and the Bhīṣma pañcaka vrata (ch. 32) are mentioned and the story of Jalandhara ignored unless we identify “Dhūmrakeśa” (mentioned in the Nārada-purāṇa) with Jalandhara.

[8]:

Verses 34-38 deal with the section Mārgaśīrṣa Māhātmya which consists of 17 chapters in the original. It contains the various rites regarding bath (ch. 1), the Puṇḍra mark on the forehead (ch. 2), the details of worship (chs. 5, 7, 8,9). The importance of Ekādaśī and rules of observing that fast (chs. 11-13, 15 & 16) and the glory of Mathurā (ch. 17).

[9]:

That the Skandapurāṇa has a Bhāgavata Māhātmya is less known as generally the Bhāgavata Māhātmya in the Padma Purāṇa is printed at the beginning of different editions of the Bhāgavata Purāṇa

[10]:

The GM edition of the Skanda Purāṇa does not give Māgha Māhātmya but gives Vaiśākha Māhātmya instead. The Māgha Māhātmya mentioned in the Nārada-purāṇa consisted of 10 chapters.

[11]:

The Skanda Purāṇa gives a section of 25 chapters for Vaiśākha Māsa Māhātmya. But the Nārada-purāṇa mentions only one topic viz. the glorification of Akṣaya tṛtīyā (ch. 23 in the original Skanda Purāṇa) and ignores all other chapters.

[12]:

Verses 43-46 mention topics described in the Ayodhyā Māhātmya, a section of 10 chapters in the Vaiṣṇava Khaṇḍa of the Skanda Purāṇa But one wonders why the whole section called Śrī Vāsudeva Māhātmya in this Khaṇḍa of Skanda Purāṇa is completely ignored in the Nārada-purāṇa.

The first two khaṇḍas viz. Māheśvara and Vaiṣṇava are compared in detail with the topics mentioned in the Nārada-purāṇa. The omissions of topics in the Nārada-purāṇa shows that the author of the Nārada-purāṇa had a different and a shorter edition of the Skanda Purāṇa when he enumerated the contents of the Skanda Purāṇa As sufficient evidence for this finding is presented above, the comparison with other khaṇḍas of the Skanda Purāṇa is not given here.

[13]:

This is at a distance of 12 miles from Rāmnad (Ramnath Pur). It is also called Devipura (Skanda Purāṇa III 1. 7. 57. 63) and also Devīpurī (ibid 60). Here Durgā killed the demon Mahiṣāsura.

[14]:

The Geographical Dictionary of Ancient and Mediaeval India gives four locations of Dharmāraṇya but none of them is in the South. It may appear to be a mythological forest near Rāmeśvara but the association of Brāhmaṇas of 24 gotras with it (Skanda Purāṇa III ii. 9-27) shows the need of its correct location.

[15]:

This Vrata [=pradoṣavrata] is to be commenced on an auspicious day in the bright half of Caitra or Mārgaśīrṣa. Its details are given in ch. 18 of the Brahmottara Khaṇḍa of the Skanda Purāṇa, Kane in History of Dharma Śāstra V. I. 277 gives 6 varieties of this Vrata.

[16]:

Verses 74-91 summarise the main topics in the fourth khaṇḍa called Kāśi-khaṇḍa. It covers the main topics found in the extant Kāśikhaṇḍa.

[17]:

Verses 92-141. mention the important topics in the fifth khaṇḍa—the Avanti khaṇḍa. One fails to understand why so much importance has been attached to this khaṇḍa in the Nārada-purāṇa as it devotes 49 verses to this khaṇḍa as compared with the meagre 17 verses to Kāśi Khaṇḍa which is now so popular.

It may be further added that the geographical location of each Tīrtha mentioned here is expected in the annotations of the Skanda Purāṇa proper (translation or original text) and is thus beyond the scope of Nārada Purāṇa.

[18]:

v.l.—prāg-layānubhavākhyānam—The experience of the initial dissolution (deluged universe)

[19]:

v.l. kāśi-rājasya mokṣaṇam—Salvation of Kāśirāja

[20]:

The topics from Dṛmijaṅgala upto Śivodbheda mentioned in verses 136- 140 are not traced in any extant edition of Avanti Khaṇḍa indicating that the author of Nārada Purāṇa had a different version of Skanda Purāṇa than the present printed ones.

[21]:

The Veṅkaṭeśvara, Bangabasi and the GM editions of the Skanda Purāṇa give a big section of 84 chapters called Caturaśītiliṅga-māhātmya. But the Nārada-purāṇa does not mention this whole section.

[22]:

It is surprising that the Nārada-purāṇa does not even mention the big Revākhaṇḍa the Uttarārdha of Avantikhaṇḍa—which consists of 232 chapters and skips to the Nāgara-khaṇḍa.

[23]:

Verses 142-167 give us the main topics in the Nāgara-khaṇḍa, many of which are found in the extant Skanda Purāṇa.

[24]:

Verses 168 to 212 give the detailed contents of the last—Prabhāsa Khaṇḍa which agrees with the extant published Skanda Purāṇa showing the degree of authenticity of the Khaṇḍa.