The Skanda Purana

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

This page describes The Birth of Kumara which is chapter 9 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 ninth chapter of the Vaishakhamasa-mahatmya of the Vaishnava-khanda of the Skanda Purana.

Chapter 9 - The Birth of Kumāra

[Sanskrit text for this chapter is available]

Note: The birth of Kārttikeya after the marriage of Śiva and Pārvatī is a favourite theme of all Purāṇa-writers. His birth is also the theme of Kālidāsa’s epic called Kumārasaṃbhava.

Maithila said:

1-2a. O holy Sir, how was Kāma who had been burned born again? What was the misery that he experienced as a result of his Karma, i.e. offending Rudra. O Brāhmaṇa, recount this to me. I have great eagerness to hear.

Śrutadeva said:

2b-4.1 shall narrate to you the birth of Kumāra, which, when listened to, is destructive of sins. It is conducive to fame and virtue. It grants sons and is destructive of all ailments.

When Kāma was killed by Śaṃbhu, his wife named Rati fainted on seeing her husband reduced to ash in front of herself. Within a Muhūrta she regained consciousness and lamented in various ways.

5-6. Due to her pitiable lamentation the forest too became equally miserable. She desired to cast off her body in the funeral pyre (of her lord). She remembered Mādhava (Spring), her husband’s companion, in order to get the necessary work carried out. That great lord came in order to arrange for the funeral pyre on behalf of the wife of the hero.

7. On seeing his friend he became alarmed for a short while and was about to swoon. He then consoled Rati with many kinds of words of pacification.

8-9. “O gentle lady, I am like a son unto you. When I am present, it does not behove you to cast off your body which is the means of achieving Dharma.” In spite of these and oṃer words of pacification in diverse ways, she did not feel inclined to remain alive, though Rati was restrained by him (Vasanta). On seeing her firm decision, Vasanta arranged the funeral pyre on the banks of the river.

10-14. She took her plunge in the celestial river (i.e. Gaṅgā) and performed all the obsequies. She controlled all the sense-organs and concentrated her mind in the soul. She got ready to step on to the funeral pyre. Then an unembodied voice was heard: “O auspicious lady devoted to your husband, do not enter fire. Your husband will be reborn twice, once from Hara and later again from Viṣṇu in the form of a Yādava. There, in the latter case he will be born as Pradyumna, the son of Mahā-Viṣṇu Kṛṣṇa and Rukmiṇī. Due to the curse of Brahmā you will stay in the abode of Śaṃbara. You will become united with your husband named Pradyumna.”

After saying this, the ethereal speech ceased.

15. On hearing that voice she who had decided to die, gave up her resolve.

When Kāma was killed by Hara while acting on their behalf, Devas too came there.

16. On observing Rati’s act Suras led by Guru (Jupiter), Indra and Fire made that chaste lady desist from it by means of great boons.

17. “Though he is Anaṅga (bodyless, having been reduced to ash) he shall become Sāṅga (possessing a body) and though dead he shall be visualized.” Thus they made her refrain from (committing suicide) and advised her about her righteous duties.

18-21. “In the previous Kalpa he was a king named Sundara; he was a great lord. You alone were his wife then but caused a confused intermingling of Rajoguṇa (rajaḥsaṅkarakāriṇī?). That was why this plight befell you. Perform expiatory rites now. In the month of Vaiśākha take early morning bath in Gaṅgā.[1] Worship the Slayer of Madhu and listen to ṭhe divine narrative. O beautiful lady, begin the Vrata named Aśūnyaśayana2 (‘non-vacant bed’). By means of this pious act and[2] through the Vrata of the Vaiśākha month you will certainly regain your husband. There is no doubt about this.”

22-23. After granting her boons like these Devas went back in the manner they had come. That gentle lady, the chaste wife of Kāma, after surmounting the difficulty took her holy plunge in Gaṅgā when the Sun was in Aries. The noble-minded lady performed the Vrata of Aśūnyaśayana also.

24-27. By the power of that meritorious deed Kāma was immediately visualized by her, O great king. Kāma whose power was irresistible in the world was a king in the previous Kalpa. He was devoted to holy rites. But he did not perform the great holy rites laid down for the month of Vaiśākha. Therefore, Smara met with the destruction of his body, though he was the son of the Supreme Soul. If the monṃ of Vaiśākha when the Sun is in Aries is spent in vain, such is the plight of Devas even; still more so in the case of human beings.

Afterwards, when the Three-eyed Lord vanished, the Daughter of Mountain became desperate.

28. On seeing her bewildered and sitting quiet, Mountain Himavān became agitated, embraced her with his pair of arms and took her to his abode.

29-31. Observing the handsome features, liberal-mindedness and oṃer qualities of the noble-souled Hara (the Daughter of Mountain) decided: “He alone shall be my husband.”[3] Her mind was fixed to him. Observing holy rites, she came to the banks of Gaṅgā in order to perform penance, although she was prevented from it by her father, mother and oṃer kinsmen. The goddess observed fast and kept matted hair and began to worship the great Liṅga. At the end of a thousand years according to the divine reckoning Maheśvara appeared before her.

32-34. The Lord assumed the form of a religious student and came to the entrance of the hut (one day) in the evening. By means of different kinds of words (of discussions) he knew the steadfastness of the mind of Pārvatī, which was fixed on him. The great Lord said, “O gentle lady, choose an excellent boon.” That lady of excellent countenance requested Rudra, “You be my husband.” After granting the same boon, he remembered the Seven Sages. They came and stood before him with palms joined in reverence.

35-39. The Lord directed the Sages to request Himālaya on his behalf for the hand of his daughter. Commanded thus by the Lord they proceeded towards the abode of Himavān for the sake of his daughter. They travelled by air brightening the ten quarters and reached the abode of Himavān. The Mountain welcomed all the Seven Sages, the most excellent ones among the knowers of Brahman. He duly worshipped all of them. When they were comfortably seated he addressed them: “I am blessed. (I feel) I have fulfilled all my tasks since you people have come to my abode. I consider your arrival as the beneficial fruit of my birth. Noble-souled men who have realized all their objectives have not left anything for us to do. Still, recount to me what is to be done by me now.” On being told thus they said to Himavān, the great Mountain:

40-43. “O Lord of Mountains, certainly a statement befitting yourself has been made by you. We shall mention the object of our arrival for your own prosperity. Your daughter named Pārvatī was formerly the daughter of Dakṣa, Satī (by name). After abandoning her body in the Yajña, she is reborn as your daughter. In all the three worlds none else but Śaṃbhu is competent to marry her. That goddess must be given (in marriage) to Śaṃbhu by you, if you wish for infinite benefit. In the course of thousands of your previous births good and meritorious deeds were performed by you. Fortunately now they have fructified.”

44-47. On hearing their words the great Mountain became highly delighted in his mind. He spoke these words again: “Wearing bark garments and observing fast my daughter is engaged in a very severe penance on the banks of Gaṅgā. She is desirous of getting Śaṃbhu as her husband. Hence this (proposal) will be liked by her. My daughter has been (already) given to that noble-souled Threeeyed Lord. O holy Sirs, kindly go quickly to the place where Śaṃbhu, the great Lord, is present. Report to him, ‘Accept (the daughter) lovingly offered by Himavān’. Let yourselves alone perform this marital rite.”

48-52. On being told thus by Himavān they took leave of him and went to Śiva. All the ladies including Lakṣmī and all the Devas including Viṣṇu, the six Mothers (viz. Brāhmī, Kaumārī, Vaiṣṇavī, Vārāhī, Indrāṇī, Cāmuṇḍā) went to witness the ceremony. Accompanied by all the groups of immortal ones, the sages and the Mothers and the groups of Pramathas, Śiva set out seated on his bull. There were various musical instruments such as Bherīs, Mṛdaṅgas, conchshells, trumpets, Paṭaha drums etc. Bards recited poems. Sags chanted Vedic Mantras.[4] Thus Śiva entered the city of Himālaya. In an auspicious Muhūrta (auspicious hour) and in a splendid Lagna the Mountain celebrated the marriage with extremely delighted mind. O king, all the living beings in the three worlds were overjoyed.

53. When the festivities were over, Śaṅkara, the benefactor of the worlds, sported with the goddess as he pleased. He followed the ways of the world.

54-55. Śaṅkara had his sports in many places, e.g. in the luxurious, well-furnished abode of Himālaya, comparable to the abode of Devendra, on the banks of Nandinī and in the clusters of woods at night.

He sported in a park reverberating with the sounds of birds, peacocks and inebriated bees. The Lord thus sported as he pleased for a period of thousands of years according to divine reckoning.

56-59. At that time, O excellent king, women had not yet been granted boons by Indra. Hence subsequent intercourse with men caused miscarriage in women who had conceived earlier. Since Hara sported everyday, the goddess did not conceive at all.[5] Since no son could be begot by the Lord, Devas became worried. All of them joined together and consulted one another. “Hara, the Supreme Lord, is always attached to the goddess like a lustful one. Our task will not be fulfilled because of frequent miscarriage. Something should be done by us to prevent subsequent intercourse.”

60. After discussing thus together, they began to seek (an expert for their job). Having decided that Agni (Fire-god) was the proper one, they spoke to him with due deference:

61-64. “O Agni, you are the mouth of Devas, you are our kinsman and resort. Now itself you go to that place where Hara sports about. At the end of the intercourse show yourself up so that there will be no further intercourse. On seeing you the goddess will shy away and will certainly go away from that place.

At the end of the intercourse be his disciple and ask the Destroyer of Smara about some point. Under the pretext of asking questions about various things see that a great deal of time is taken, O lord. After the lapse of much time the goddess will deliver Kumāra.”

On being requested thus by Devas, Agni said “Yes” and went to Hara.

65-69. Even before the discharge of the semen virile in the middle of the intercourse itself, Agni went there. On seeing him the goddess who had no clothes on became ashamed and went away dejected, leaving off the sexual dalliance in a hurry. Thereupon Rudra became infuriated. He said to Agni, “Take this, O sinful and vicious one, my discharged and unbearable semen virile. There has been an interruption during the intercourse due to your presence. Hence, O Havyavāhana (‘Bearer of oblations’), I am discharging the semen virile into your mouth.”

After saying this, Hara released the semen virile into the mouth of Agni. Fire-god held that immensely powerful semen virile within his belly. He began to be burned thereby. Worried with this thought, he went to the abode of Devas. It was with very great difficulty that he could save his own life. He recounted it to the Devas.

70-72. On hearing what was said by Agni, the Devas experienced both delight and dejection. They were delighted because the semen virile had become established (into Fire-god). They were dejected because they did not know how to effect the delivery (of the child). The semen virile of Śaṃbhu within the belly of Agni grew up and ten months passed by. He did not know the means of delivering the child. Hence he became excessively unhappy. He sought refuge in the Devas for the release of the foetus.

73-75. Accompanied by Agni, those Devas went to the famous Gaṅgā. By means of eulogies and prayers they earnestly requested Gaṅgā: “You are the mother of all Devas. You alone are the sovereign of all the worlds. On behalf of Devas, O gentle lady, hold the semen virile of Śaṃbhu. The foetus grows and develops. But since Agni is not a woman, there has not been the delivery of the child. Hence redeem him as well as all of us. Take pity (on us).”

76. On being requested thus, the goddess spoke: “Let it be so.”

The Devas imparted the Mantra for the release of the foetus.

77-80. Thanks (to the efficacy) of that Mantra, Fire-god left off the refulgent semen virile of Śaṃbhu into Gaṅgā, the semen virile that was highly unbearable to all the worlds. She held it for a few months but could not continue beyond that on account of its great power. Her waters became dried up and her body became reddened. The goddess became exceedingly miserable. But thanks to the power of chastity, (Gaṅgā) the sole sanctifier of all the worlds cast off the foetus within her into a cluster of Sara reeds. It was highly blazing all round. It split into six due to the Śara reeds.

81-84. Urged by Brahmā, the six Kṛttikās came there. They unified the foetus of Śaṃbhu that had been split into six among the reeds. They made it one person with a single body but six faces. The Kṛttikās who had been commanded by Brahmā, did so perfectly well.

That body in the form of a man with six faces remained among the reeds unprotected for a long time.

Once Pārvatī and Parameśvara who were desirous of going to Śrīśaila riding on the Bull came to that spot.[6]

85-91. At that time milk began to ooze out suddenly from the breasts of Goddess Pārvatī. She became surprised and spoke to Rudra, “Why did the milk issue forth from the breasts? Tell me the cause thereof, O soul of the universe.”

On being asked thus Hara said: “Listen, O gentle lady, I shall tell you. Your son is present below. I had not discharged my semen virile into you. Before that Agni came there. On seeing him you became ashamed and went away to another place. In great fury the immensely powerful semen virile was discharged by me into the mouth of Agni. With the favour of Devas Fire-god cast it into Gaṅgā. She herself became burned and so Gaṅgā discharged it among the reeds. There it split into six and was unified and stabilized by the Mothers. It took the shape of a man. It was on seeing him that your breasts oozed out milk. He should be protected. He has great vigour. In exploits he is on a par with Viṣṇu. This alone appears to be your bosom-born son certainly. Hence take him quickly. You will become famous through him.”

92. On being commanded thus by Śaṃbhu, she held that child immediately on her lap. The goddess then fed the child at her breasts.

93-94. Enchanted by the Lord, the goddess had tender emotion for the son. Then the son of Śaṅkara went to Kailāsa along with the Lord. The goddess attained great pleasure and satisfaction in fondling her son. Thus the mysterious and miraculous birth of Kumāra has been described to you.

95-99. He who always listens to this birth of Kuṃāra, of great auspiciousness, undoubtedly obtains increase in the number of sons and grandsons. At his birth even Hara had to experience great sorrow. One who has listened to the holy rites of Vaiśākha lovingly,[7] shall become matchless. So Vaiśākha rites are destructive of all the masses of sins. It is meritorious. It yields life-long conjugal felicity. It brings about all riches. By its power even the unembodied god of Love (Kāma) became Sāṅga (endowed with all limbs). If one spends the Vaiśākha month without holy bath or charitable gifts, there shall be a series of miseries even if he performed all other holy rites. If only this one is performed, all Dharmas shall be conducive to welfare.

Footnotes and references:

[1]:

This is how Vaiśākha-Vratas are brought in this episode both in place and out of place.

[2]:

Aśūnya-Śayana-Vram: A Vaiṣṇava Vrata to be observed on the 2nd day of the dark half of Śrāvaṇa (for details see Matsya-Purāṇa, Ch. 67). It confers perpetual conjugal happiness.

[3]:

The story of Pārvatī’s performance of penance for Śiva, Śiva’s interview with her, proposal of marriage to Himālaya, the marriage-ceremony of Śiva-Pārvatī have been favourite topics of Purāṇas and classical poets.

[4]:

Auspicious Mantras like svasti na indro etc. of Puṇyāhavācana and others expressive of blessings.

[5]:

This is why Agni was deputed to disturb the sexual intercourse of Śiva-Pārvatī. Unfortunately the plan flopped and Agni became pregnant. The story of transfer of foetus seems an explanation of why Skanda had six heads (Ṣaḍānana).

[6]:

This explains the reunion of mother (Pārvatī) and the child Ṣaḍānana.

[7]:

Vaiśākha-Vratas have a tenuous relation with the birth of Ṣaḍānana.

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