The Skanda Purana

by G. V. Tagare | 1950 | 2,545,880 words

This page describes Narada Settles Brahmanas at the Holy Spot which is chapter 6 of the English translation of the Skanda Purana, the largest of the eighteen Mahapuranas, preserving the ancient Indian society and Hindu traditions in an encyclopedic format, detailling on topics such as dharma (virtous lifestyle), cosmogony (creation of the universe), mythology (itihasa), genealogy (vamsha) etc. This is the sixth chapter of the Kaumarika-khanda of the Maheshvara-khanda of the Skanda Purana.

Chapter 6 - Nārada Settles Brāhmaṇas at the Holy Spot

[Sanskrit text for this chapter is available]

Śrī Nārada said:

1. On hearing this, O Phālguna, I had a thrill of joy. After revealing my identity, I spoke to the Brāhmaṇas thus:

2. “Blessed indeed is our father since eminent Brāhmaṇas of your type are the defenders of what has been created by him. Formerly Hari revealed this truth:

3. ‘Other than the eminent Brāhmaṇas, the expounders of my path, can there be anything greater than me? I am infinite and I am the overlord of all living beings. There is nothing else greater than I.’

4. Hence, in every respect I am blessed to-day. The fruit of my birth has been obtained, since all of you who are free from sins and calamities, have been seen by me.”

5. Then those Brāhmaṇas, the leader among whom was Śātātapa, got up suddenly. They honoured and adored me by the offerings of Arghya, Pādya etc.

6-7. They said to me, O son of Pṛthā, the following words befitting good people: “Blessed are we, O celestial sage, since you have come here to us. Where are you coming from? Where have you to go now? What is the purpose in coming here? Let this be said, O excellent sage.”

8. On hearing these pleasing words of the Brāhmaṇas, O son of Pāṇḍu, I replied to those eminent sages: “Let this be heard, O excellent Brāhmaṇas.

9-10. At the instance of god Brahmā, I wish to give a charitable gift, an auspicious holy spot, to the Brāhmaṇas in the great Tīrtha (named) Mahī-Sāgara-Saṅgama. I had been testing the Brāhmaṇas on my way to this place. You have been examined. I shall now settle you (in a colony), O Brāhmaṇas. Agree to it.”

11-15a. On being told thus, Śātātapa looked at the Brāhmaṇas and said: “It is true, O Nārada, that Bharata (India) is inaccessible even to Devas. What then about Mahī-Sāgara-Saṅgama there itself? A person taking his holy plunge there, attains all the benefits of a great Tīrtha. But there is a great risk by which we are extremely frightened. There are many thieves there. They are merciless and fond of daring adventures. They are taking our wealth denoted by the sixteenth and twenty-first letter among Sparśas (i.e. TA and PA. So TAPAS, penance, is indicated here). Without that wealth, how can we lead our life? Better to live fasting than to be within the grip of thieves.”

Arjuna said:

15b-16a. A strange thing is being told, O Brāhmaṇa. Who are the thieves referred to? What is the wealth they are taking away? Who are these of whom the Brāhmaṇas are afraid?

Nārada said:

16b-19. Lust, anger etc. are the thieves and penance is the wealth. Since they were afraid that this would be taken away, the Brāhmaṇas said to me this. I told them subsequently, “Let it be known, O excellent Brāhmaṇas. What will the roguish thieves do to those men who are alert and watchful? If a person is frightened, idle and unclean, what indeed can be accomplished by him? The earth will swallow that man.”

Śātātapa said:

20. We are afraid of the thieves. Indeed they take away a great deal of our wealth. Then how can we continue to be awake?

21. The roguish thieves went away somewhere- Hence we bowed down and came. Thus we abandon everything. We are frightened, O sage-

22. Accepting gifts too is terrible. It gives only one-sixth benefit.

Even as he was saying thus, a sage named Hārīta said:

23. “Who will foolishly abandon (the holy place) Mahī-Sāgara-Saṅgama where heaven and liberation can be easily attained?

24. Which clever man will continue to stay in Kalāpa and other villages if residence in Stambhatīrtha[1] can be obtained even for half a moment?

25. What will the fear of thieves and all do to us if we steadfastly retain Kumāranātha, the protector, in our mind?

26. Without daring, prosperity cannot be obtained at all. Hence, O Nārada, I will go there at your instance.

27-31. I have under me twenty-six thousand Brāhmaṇas. They are all engaged in the six holy acts (i.e. duties) of Brāhmaṇas (viz. study and teaching of Vedas, performance of sacrifice by oneself or through others, acceptance of gifts and giving religious gifts). They are devoid of greed and arrogance or fraud. I will come along with them. This is excellent in my opinion.”

When these words were uttered, I took them on the top of my staff and returned at once, O son of Pṛthā. I walked through the firmament with great joy. I passed through the snowy path extending to a hundred Yojanas and came to Kedāra[2] accompanied by those excellent Brāhmaṇas. That place could be approached through sky as well as through a Bila (‘subterranean passage’) and not otherwise, due to the favour of Skanḍa.

Arjura said:

32. Where is that village Kalāpa?[3] How can it be approached through subterranean passage? How is it due to the favour of Skanḍa? O Nārada, tell this to me.

Nārada said:

33. It is told (by the Smṛtis) that there is a snowy path extending to a hundred Yojanas. At the end of it is the Kalāpa village which too extends to a hundred Yojanas.

34. At the end, it is said, there is a Vālukārṇava (‘sea of sand’) extending to a hundred Yojanas. Hence that land (in the middle) extending to a hundred Yojanas is described as Bhūmisvarga (‘heaven on the earth’).

35. Listen how it is possible to go there through a Bila (‘underground passage’). One should worship and propitiate Lord Guha without taking food or water.

36. When Guha considers him to be free from sin, he directs him in dream, O descendant of Bharata, saying, “Go to the southern direction.”

37. To the west of Guha, there is a big cave, a subterranean passage. He should enter it and go ahead seven hundred steps.

38. There is an emerald Liṅga of the lustre of the sun there. Ahead of it, there is the soil of golden colour free from impurities.

39-41. The person shall bow down to that Liṅga and take up some soil. He should then come to Stambha Tīrtha and propitiate Kumāraka. Then a Kolam (=weight of one Tolā) of its water must be taken from the well after nightfall. Mixing the clay with that water, the person shall apply the same over the eyes like collyrium and smear it over parts of the body like unguent. Perhaps at the sixtieth step, he sees the splendid hole (i-e. underground path) through the power of the collyrium.

42. The person then goes through that passage. By the power of unguent-like application over the body, the person is not eaten by the extremely terrible worms named Kārīṣa.

43. He may be able to see Siddhas resembling the sun in the middle of the passage. Going ahead like this, O son of Pṛthā, he reaches the excellent village of Kalāpa.

44. Life expectation is reputed to be four thousand years there-The fruits may be eaten. There is no necessity to acquire any further merit.

45-47. Thus it has been revealed to you. What happened subsequently; listen to it. On account of my power of penance I placed the Brāhmaṇas in minute forms on the top of the staff and came over to Mahī-Sāgara-Saṅgama. Having got down there then, they were released on the bank of the sacred waterway. Then a holy plunge was taken by me along with those excellent Brāhmaṇas.

48. We took our bath in the meeting place of Mahī and the ocean, which dispels all defects and sins, like the forest fire (consuming forest trees). We then performed the good holy rites of Tarpaṇa (‘water libations’).

49. We repeated the most excellent of the names to be recited. We entered the holy meeting place (of the river and the ocean) and looked at the Sun, thinking about Hari in the heart.

50. In the meantime, O son of Pṛthā, the Devas with Śakra at their head, the Planets beginning with Āditya (‘the Sun’) and all the Guardians of the Quarters gathered together.

51-52. The eight species of Devas, groups of Gandharvas and of celestial damsels assembled there. There was vocal and instrumental music in the course of that great festival. I made the preparation for washing the feet of the Brāhmaṇas. At that time, I heard the words of some guest.

53. It had the sound of Sāmans; it had the third note (i.e. Gāndhāra or the third accent, Svarita). It was very pleasing to the mind like the excellent devotion to Śiva.

54. He was asked by the Brāhmaṇas who got up (at that

time): “Who are you, O Brāhmaṇa? Where have you come (from)? What do you seek? Tell us what you wish.”

The Brāhmaṇa said:

55. I am the sage named Kapila.[4] Let this be intimated to Nārada. I have come to request him.

56. On hearing that I said: “Blessed am I, O great sage Kapila, since you have come here. There is nothing which cannot be given to you by us. There is no deserving person better than you.”

Kapila said:

57-58. O Nārada, son of Brahmā, listen to what should be given by you to me. Give me eight thousand Brāhmaṇas. I shall make a gift of lands to those Brāhmaṇas, the residents of the village Kalāpa. Let this be done, O holy lord.

59-61. Thereupon I promised thus, “Let it to be so, O great sage. O Kapila, let the excellent holy spot Kāpila be made by you. If at the time of Śrāddha or at an auspicious time, a guest were to be turned away (i.e. disappointed after approaching one in one’s hermitage), every rite of the one shall be futile. He who does not adore a guest shall go to the world of hell (named) Raurava. He by whom the guest is worshipped is adored by Devas too.”

62-63. Sage Kapila was fed and propitiated with gifts and Yajñas. Thereafter, the glorious great sage Hārīta was invited for the purpose of washing the feet in the assembly of Siddhas and Devas. Then Hārīta placed his left foot forward.

64. Thereupon, a loud laughter arose among the Siddhas, celestial damsels and the Devas (?). But thinking more about the earth, the Brāhmaṇas said “Well done! Well done!”(?)

65. Then, in my mind, there arose a sudden and great spasm of grief. I thought that the Gāthā (‘verse’) sung by the previous wise men was quite true.

66. In all actions and rites the Śabda (‘word, syllable’) HA is despicable. Certainly auspicious words should be uttered by those who perform great tasks or holy rites.

67. Then I said to the Brāhmaṇas: “You will become fools. You will be subjected to all confusion and chaos due to poverty. You will have only a very little quantity of wealth and grain.”

68-70. When this was uttered, Hārīta laughed and spoke thus: “It will be your own loss, O sage, if you curse us. What curse is to be given to you? This curse alone will be your curse.” Then I thought over and said: “O Brāhmaṇa, what else could I (do), after you had placed your left foot forward?”

Hārīta said:

71-75a. Listen to the reason, O intelligent one, why there has been listlessness (in my heart). It was because I thought thus to myself, ‘Alas, acceptance of gifts is a miserable thing. The Brahminical splendour of Brāhmaṇas becomes diminished by accepting gifts. A Brāhmaṇa who accepts a Mahādāna (‘great charitable gift’) gives to the donor all his merits and auspiciousness and the donor gives him his inauspiciousness (and sins) too.

A donor and a recipient may argue with each other (?). He whose hand is placed beneath (with the palm upwards) (for accepting gifts) is abandoned as one of less intellect.’

It was because I was thinking thus that there was listlessness in my heart, O Nārada.

75b-77a. The following do become listless and inattentive: One who is distressed due to (want of) sleep; one who is excessively frightened; one who is greatly passionate and lustful; one who is afflicted due to sorrow; one who has been deprived of the entire belongings; and one whose mind is engrossed in another matter qr person. A sensible man should not be angry with these. If you have become angry, O sage, it shall be harmful to you alone.

Thereupon, being repentent I spoke to them:

77b-78. “Fie upon me, the evil-minded one who has not pondered before action. What is it that does not befall those who commit themselves before pondering over anything?

79. One shall not jump into an action all of a sudden. It is the cause of great disasters. All the riches woo the self-possessed one who thinks well before doing anything.[5]

80-82. Truthfully did Cirakārī say formerly: Formerly there was an extremely intelligent famous Brāhmaṇa named Cīrakārī[6] in the family of Aṅgiras. He was the son of Gautama. Since he used to undertake all activities after some delay in pondering over them, and in view of the fact that he accomplished his tasks only after some delay, he was called Cirakārī. Undertaking (activities) with lethargy, he was called silly and dull-witted by the people with versatility of intellect but (really) not far-sighted.

83-87. Once his father became angry with his mother because of her moral laxity.[7] Passing over other sons, his father said to him, ‘Kill this mother (of yours).’ On account of his natural quality of delaying in all activities, he said after some time, ‘So (it shall be).’ In view of his habit of doing everything after a delay, he thought over this for a long time: ‘How shall I carry out the behest of my father and how shall I refrain from killing my mother? Under the pretext of doing a Dharma, am I to sink in this (sin) like an evil one? If father’s command is Dharma, sparing mother may be an Adharma.[8] There is no freedom in the state of being a son. Does it not afflict me much? Who can be happy after killing a woman and that too one’s own mother?

88. Who can gain renown after disrespecting his father? It is proper to respect one’s father and it is also proper to protect one’s own mother.

89. Both of them are worthy of forbearance. How can one overstep them? Father re-creates himself in his wife. He is reborn in his own wife (and that is the son).

90. It is to preserve and uphold morality, chastity and spiritual lineage of the family (that he does so). I am his own self. I have been assigned the status of a son by my father.

91. What the father says in the post-natal holy rite and what he says at the time of the investiture with the sacred thread, is sufficient to stabilise (the relationship) with a desire to attain the honour of being a father.

92. It is the father alone who gives everything worthy of being given, beginning with (our very) body. Hence, the directive of the father should be carried out. It need not be deliberated upon.

93. Sins of one who carries out the instructions of his father are blown away. Father is heaven. Father is Dharma. Father is the greatest penance.

94. If father is pleased, all the deities are pleased. If father pronounces the blessings, they immediately resort to him (to fructify).

95-97a. If father hails with joy, that is the expiation for all sins. The flower breaks away from its peduncle. The fruit falls off from the stalk. A son (by his misdeeds) may try to harm the filial affection. But father does not cast it off. It is (the duty) of the son to think thus about the importance of father. The position of father is by no means insignificant. (Now) I shall think about my mother.

97b-98. My mother is the cause of this mortal frame of mine, this human form evolved out of the five elements, just as Araṇi (i.e. a piece of wood used to kindle sacred fire) which causes fire. Mother is the Araṇi for the body of a man. She is the completion or accomplishment of all the aims in life.

99. On the acquisition of a mother, one is accorded good protection; otherwise one is helpless and devoid of guidance. If anyone adopts (a lady) as his mother, he never comes to grief even if he is devoid of wealth. Even old age does not overpower him.

100-102a. Though a person is bereft of wealth, yet he approaches (his mother) in the house calling her ‘O mother’. One who has resorted to one’s mother will act like a two-year old infant even in his hundredth year, even when he is surrounded by sons and grandsons.

ft is the mother who brings up the son in accordance with the injunctions regarding nourishment whether he (i.e. the son) is efficient or inefficient, whether he is lean or fat. No one else does this.

102b-105. When he grows old, he becomes miserable. When one is separated from one’s mother, one becomes aged and distressed. The whole of the universe becomes avoid for him then.

There is no shade (i.e. protection from the blazing sun) like mother; there is no goal (of spiritual attainment) like mother; there is no other protection like mother; there is no water booth like mother (as she breast-feeds her child).

A mother is called Dhātrī[9] because she holds us within her belly. She is Jananī because she gives birth to us. She is Aṃbā because she causes the growth and development of our limbs. She is called Vīrasū by giving birth to heroic sons. Since she renders service to infants, she is called Śvaśrū.[10] She is called Mātā because she (deserves?) honours and respects.

106. They know that father is the single aggregation of all deities. The multitude of human beings and deities do not excel mother.

107. Preceptors if fallen are to be abandoned, but not at all mother (even though fallen) because mother is more important than anyone else in view of her holding the children in her womb and nurturing them.’

108. On the banks of the river Kauśikī, his mother was wistfully watching king Bali who was sporting with his woman-folk. Since she took a long time (to return to the hermitage) he was directed (by his father) to kill his own mother.

109-111. Though he was pondering over the whole thing, even after a Jong time he did not come to the end (i.e. decision) of his deliberation. In the meantime Śakra assumed the form of a Brāhmaṇa and came near the hermitage of his father singing the following verse:

‘All women are false as Sūtrakāra (‘composer of aphorisms’) has said it. Hence only the fruit must be taken from them. The learned one, the intelligent one must not keep his eyes on their defects.’

On hearing this the liberal-minded Medhātithi (?Gautama[11]) worshipped him.

112. He was miserable and worried. He returned shedding tears profusely: ‘Alas, I have been swayed by malice; I have sunk down in the ocean of misery.

113. I have killed a chaste woman, ray wife. Who will redeem me (from the sin)? The liberal-minded Cirakārī has been ordered by me in a hurry.

114. If he is Cirakārī (‘delaying in action’) he may save me from sin. O Cirakārika, welfare unto you. Welfare unto you, O Cirakārika.

115. If you are delayed in acting to-day you really are Cirakārika. Save me, your mother and the penance acquired by me.

116. (Save) my soul that has entered sinful activity, O Cirakārika of splendid name.’

Thinking thus the dejected Gautama reached the place.

117-120. He saw his son Cirakārika near his mother. On seeing his father the extremely distressed Cirakārī abandoned the weapon and stood near him with the head (bent down). He began to pray for his favour. On seeing his son prostrating on the ground with the head (bent down), and his wife still alive, he experienced greatest joy. When the son had stood near her with the weapon in his hand, she had not understood that he was about to kill her. On seeing the son bowing down at the feet of his father this idea occurred to her: ‘From fear he is trying to hide his fickleness in taking up a weapon.’

121. His father smiled for a long time, sniffed at his head for a long time, embraced him for a long time with his arms and blessed, ‘Live for a long time.’

122. Medhātithi who was joyful for a long time said to his son: ‘O Cirakārika, welfare unto you. Be Cirakārī (‘delayer inaction’) for a long time.

123. O gentle son, what is being done by you after a great deal of delay in the course of a long period, does not make me grieved.’

The learned one, the excellent sage Gautama, quoted the following verses too:

124. “One should take counsel for a long time. One should abandon what is done (by one) only after a delay. One should contract friendship only after a prolonged (test). But that friendship should be maintained for a long time-

125. In sickness, in pride, in haughtiness (i.e. arrogance), in a sinful act and in a displeasing activity he who delays is praised.

126. He who delays to take action when the guilt of the following persons is not clear, is praised. They are kinsmen, friends, servants and womenfolk.

127. One should pursue righteous activities for a long time. One should continue search and research for a long time. One should associate with learned men for a long time. One should serve persons liked and loved, for a long time.

128-129a. One should train and educate oneself for a long time. In the case of telling others even what is virtuous and righteous by way of advice, if one delays in it, one is not despised. One should ask others and listen to others for a long time. By such delay one is not insulted.

129b-131.[12] In doing the righteous thing, when the enemy has weapons in his hands, when a deserving person is near at hand, when there is danger and in the case of worshipping good people, the person who delays in not praised.”

After saying th?? [this?], he reached his hermitage in the company of his wife and son. He performed worship for a long time. The sage went to heaven where he stayed for a long time.

As for us, though we speak thus, we have been duped by delusion.

132. In the age of Kali, O Brāhmaṇas, my curse will fall on you. Some Brāhmaṇas will always be equipped with all good qualities.”

133. After washing the feet (of the Brāhmaṇas) I made the Devas the witnesses near Dharmavarman and performed the rite of Saṃkalpa (i-e. ceremonious announcement of what is proposed to be done).

134. The Brāhmaṇas were made satisfied by means of various gifts of gold, cows, houses, ready cash etc., wives, ornaments and garments.

135-136. Then Indra raised his hand and said in the assembly of Devas: “As long as the daughter of the Mountain, who has occupied the left part of the body of Hara, as long as Gaṇeśa, as long as we all stay, as long as the three worlds continue to exist, O Suras, this holy spot established by Nārada shall flourish and rejoice.

137. If a person were to harass (by troublesome acts, thefts etc.) the people here of spoil this place, he should be the victim of Brahmā’s curse, Rudra’s curse, Viṣṇu’s curse and the curse of the Brāhmaṇas.”

138. Thereupon all of them became delighted and said “Let it be so”.

Thus in the holy spot established by me, the sage founded the holy region of Kapila. Both of them were for the sake of Devas. Thereupon, the delighted Devas went to the celestial abode.

Footnotes and references:

[1]:

Khambhat or Cambay in Gujarat.

[2]:

Kedāranātha, one of the twelve great Liṅgas. It is in Garhwal district of U.P.

[3]:

From the description of the location of Kalāpagrāma, it appears to be a hundred Yojanas (1200 kms) to the north (east?) of Kedāra (in Garhwal District in U.P.) and beyond Kalāpagrāma is a desert extending one hundred Yojanas. Kalāpa is thus a fertile strip of land between the snowy Himalayas and the desert. It may be in a fertile valley in the northern range of the Himalayas. But the subterranean path described in vv. 34-43 appears ficititious.

[4]:

As noted in supra ftn to v. 22, ch. 2, Kapila is the preceptor of Nārada, the narrator of this Kaumārikā Khaṇḍa. But this Kapila is not treated like a Guru and hence must be another Brahmin of the same name.

[5]:

Cf. Bhāravi’s Kirātārjunīya 11.30. Apologetically Nārada attributes his curse to Hārīta due to his thoughtlessness (v. 78) and in support, quotes this verse equating thereby slowness in action with thoughtfulness (Vimṛśyakāritva).

[6]:

The episode of Cīrakārī appears in Mbh, Śānti 266.3-78. Our text (SkP) adopts about S5 lines or so from Mbh and adds a few different lines of its own. But there are important differences between the two versions.

(1) The Mbh Story seems to be influenced by the story of Gautama and Ahalyā, while that in SkP by Paraśurāma-Jamadagni episode with the difference that Paraśurāma kills his mother instantly despite his love for her and gets her resuscitated again immediately. Here Cīrakārī delays till his father cools down and reverses the order.

(2) In SkP Indra, the ravisher of Cirakāri’s mother appears as an adviser. Strangely enough Gautama condones his wife’s lapse, as she took Indra disguised as Gautama as her bonafide husband.

(3) As pointed out by Nīlakaṇṭha, the commentator of Mbh, the Cirakārī legend advises delay in executing an order involving Hiṃsā. Here delay in action is interpreted as thoughtfulness.

(4) The sober attitude to women’s lapses is an advanced outlook in SkP.

[7]:

Vide v. 108 below.

[8]:

(otherwise it is the duty of the son always to protect his mother.)

[9]:

Cf. Mbh, Śānti 226.32, 33 for similar etymologies.

[10]:

Mbh reading ‘suśrū’ (Śānti 266.33) is better.

[11]:

Gautama appears to be the Gotra and Medhātithi is the personal name of Cirakārī’s father.

[12]:

This shows that prompt action in emergencies is advocated by the Purāṇa.

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