The Skanda Purana

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

This page describes Salvation of a Bitch: Importance of Dvadashi which is chapter 24 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 twenty-fourth chapter of the Vaishakhamasa-mahatmya of the Vaishnava-khanda of the Skanda Purana.

Chapter 24 - Salvation of a Bitch: Importance of Dvādaśī

[Sanskrit text for this chapter is available]

Śrutadeva said:

1-5. Of these meritorious Tithis,[1] the twelfth day in the bright half of the month of Vaiśākha, O great king, is destructive of all masses of sins.

If Dvādaśī is not resorted to (i.e. observed religiously) by people, of what avail are charitable gifts, penances, observances of fasts, holy rites, sacrifices and rites of public utility such as digging of wells etc?

By taking the holy bath on the day of Hari in the morning, one obtains that benefit which is usually obtained by one who gifts away a thousand cows on the banks of Gaṅgā during an eclipse.

If cooked rice is given on the twelfth day in the auspicious bright half of Vaiśākha, each lump of the rice offered is equal in merit to feeding a crore of Brāhmaṇas.

One who gives a pot of gingelly seeds along with honey on the twelfth day, rids himself of all bondages and is honoured in the world of Viṣṇu.

6. One should perform the Jāgaraṇa (‘keeping awake’) of Hari on the eleventh day of the bright half. One shall then be a living-liberated soul. All the deities shall be delighted.

7. By taking the holy bath on Hari’s day early in the morning, one obtains that benefit which is obtained by plunging into the Tīrthas during crores of lunar and solar eclipses.

8. One should worship Viṣṇu with tender leaves of Tulasī on the Dvādaśī day. One shall then redeem the entire family and become the lord of the world of Viṣṇu.

[Interpolation: Worship of Aśvattha tree with flowers and leaves of Tulasī (must be performed). If flowers etc. are not available, one shall worship Madhusūdana by means of grains.][2]

9-11. Listen to the merit of that person who gives rice mixed with curds, a pot of water and appropriate monetary gifts on the twelfth day in the bright half of Vaiśākha. At the bidding of the Chastiser of Madhu (Viṣṇu), he obtains that merit which is obtained by one who feeds a crore of persons every year throughout with delicious dishes having all the six tastes.

12. One who makes the gift of a Śāligrāma stone on the twelfth day in the bright half of Vaiśākha is rid of all sins.

13. If the devotee bathed Madhusūdana with milk on the twelfth day, the merit obtained thereby is equal to that which is obtained by performing Rājasūya and horse-sacrifices.

14. For the propitiation of Madhusūdana, one should worship Viṣṇu on the thirteenth day with various materials such as sugar and honey mixed with milk and curds.

15-22a. (Thereby) he attains that result on the banks of Gaṅgā. There is no doubt about it (?)

One who devoutly bathes Lord Viṣṇu with Pañcāmṛta shall redeem the entire family. He is honoured in the world of Viṣṇu.

He who offers sweet drinks in the evening on this day for the pleasure of Hari, immediately casts off old sins like a serpent casting off old slough.

One who gives sweet concoction of cucumber in the evening shall become liberated from the bondage of Karmas thereby.

The devotee should give sugarcane, mango fruit and grapes; there will not be any break in his line up to a hundred generations.

He who gives sweet scents and unguents in the evening on the twelfth day, will be liberated from all external attacks. There is no doubt about this.

Whatever meritorious deed one performs on the twelfth day in the bright half of Vaiśākha, shall yield inexhaustible merit, O excellent king.[3] I shall tell how this has become popular, O king, how it is destructive of all sins, and how it bestows all auspiciousness.

22b-26. Formerly, in the land of Kāśmīra, there was a Brāhmaṇa named Devavrata. He had a very beautiful daughter named Mālinī. He gave her (in marriage) to Satyaśīla, an intelligent, excellent Brāhmaṇa. The intelligent one went to his own land named Yavana after marrying her. Though she was richly endowed with beauty and youth, he was not much enamoured of her. He was always cruel towards her and hated her, O king. The husband did not hate anyone except her. She became furious with him and was eager to win him over, O king. The young woman asked those ladies who had been abandoned by their husbands earlier.

27-32. She was told by them, O king: “Your husband shall definitely come under your control. We have been insulted by being forsaken by our husbands. It is our firm belief that (many) husbands were earlier brought under control by using medicinal potions etc. You do go to one Yoginī today. She will give you splendid medicine or drug. You need not at all entertain suspicions to the contrary. Your husband will begin to behave like a slave.”[4]

At their instance, the woman of evil deeds went to the abode of the Yoginī, O king, and obtained very great favour from her. She hurriedly went to her cottage that had a hundred columns. It was spacious and very brilliant. It was sufficiently large. The Yoginī had covered herself with a long cloth. Her matted locks of hair were very long. She was highly refulgent. There were many to attend upon her. She glanced at her slowly.

33-38. With a rosary in her hand, she was engaged in Japa. On being requested by the (Brāhmaṇa lady) the Yoginī gave her a magic spell that could agitate, that could create confidence and that could win over (anyone). Then she bowed down (to the Yoginī) and gave her a ring of great value that was studded with diamonds and rubies, that had a very brilliant red lustre, that was made of gold soft to the touch and that had the refulgence on a par with the rays of the sun.

On seeing the ring placed at her feet, the Yoginī became delighted. She could understand the reaction in her heart due to the disregard of her husband. The (Brāhmaṇa lady) was told ṃus, O king, by the ascetic woman engaged in her welfare: “This powder along with this amulet is powerful enough to captivate all living beings. Give the powder to your husband and wear the amulet round your neck. Your husband can be won over. He will not approach any other beautiful woman. He will not utter anything displeasing to you, even if you misbehave.”

39-45. With the powder and the amulet she came back to her husband’s house. At dusk, the powder was administered to her husband in milk. The amulet was tied round her neck. She did not feel worried thereafter. The husband (of the lady) who had drunk the milk along with the powder, O most excellent king, became afflicted with consumption due to that powder. He became tired and worn out day by day. Worms and germs grew in abundance in the awfully putrefying wounds. Within a few days the condition of the husband became exceedingly critical. But she lived as she was pleased with her vicious deeds and union with different men.

The husband whose natural lustre and brilliance perished and whose sense-organs became disordered continued to lament day and night. He said to her: “O splendid lady, I am your slave. I seek refuge in you. Save me. I do not at all wish for any other woman.” On realizing his plight, she became afraid, O king. She desired that her husband should continue to live not because she wanted his welfare, but because she wanted him as her ornament. She immediately went to the Yoginī and said everything to her.

46. A second drug was handed over to her for quelling the burning sensation. When the drug was administered the husband got relief instantaneously and regained his normal health.

47-51. The paramour (of hers) stayed on in the house under the pretext of attending to some domestic work (of urgency). She had lovers belonging to all castes and creeds, all staying in the house itself. The husband was powerless to say anything (against her). Yet, the sin arising from her misdeeds produced germs in her body. They pierced her bones. They were like Kāla, the annihilator, and Yama, the controller. Holes were made by them in the nose, tongue and ears as well as in the breasts. The fingers became split. She became lame and ultimately she died. She met with hellish tortures. She was roasted and boiled in a copper cauldron for one hundred and fifty thousand years. She was then reborn repeatedly a hundred times as a bitch.

52. She always had some defect, e.g. the nose cut or the ears split. Her head became infested with worms always. Sometimes the tail was cut or a foot broken. She was flogged in every house.

53. Afterwards, she was born as a bitch in the house of the maidservant of Brāhmaṇa Padmabandhu in the land of Sauvīra. In this life too she suffered from many miseries.

54. She had her nose cut, ears split, eyes damaged and the tail amputated. She was greatly bewildered. The head became infested with worms and the vaginal passage too became infected and putrefied.

55-57. Thus, O king, thirty years passed by in this birth. As good luck would have it, as a result of her own Karma (the following events happened). On the twelfth day in the bright half of Vaiśākha month, when the Sun was in Aries, Padmabandhu’s son took his baṃ in a river and went home with his clothes fully drenched, with bodily and mental purity. He went near the raised platform for Tulasī plants and washed his feet. Beneath the platform the bitch lay asleep.[5]

58. In the morning, at the time of sunrise, she was bathed in the waters with which the feet were washed. Immediately all the inauspiciousness perished and she had the recollection of her previous births.

59-64. Recollecting the deeds committed by her previously, that bitch howled piteously saying “O sage, save me.” Recollecting her evil actions she described them to the great ascetic. She was exceedingly frightened. She told him how she administered poison to her husband and what all wicked things she did. “O Brāhmaṇa, if any other young woman were to administer drug for winning over her husband she will be wicked in conduct. Her Dharma will be futile. She will be fried and cooked in (in the hell named Tāmrabhājana or) copper vessels (in the hells).

Husband is the leader and support; husband is the preceptor. Husband is the excellent deity. If she acts detrimentally (to her husband), how can a chaste woman attain happiness? She will be reborn hundred times among lower animals. She will be born hundreds of times and crores of times as a worm. Hence, O Brāhmaṇa, the behests of their husband must be carried out by women.

I too foresee despicable ill births full of tortures, O Brāhmaṇa, if you do not redeem me today even as I have come in front of you.

65-69. Hence uplift me, O Brāhmaṇa, though I have been a sinner full of misdeeds, by offering me your merits. You have performed many meritorious deeds on the twelfth day in the bright half of the month of Vaiśākha, increasing your good merits by means of holy baths, charitable gifts and feeding (learned men) with cooked rice. Though I have been wicked in conduct, 0 Brāhmaṇa, I will be liberated thereby. O Brāhmaṇa, one who takes holy bath on that day even in his own house, shall undoubtedly attain the benefits of all the Tīrthas. Penances, gifts, Homas and worship of Devas and other holy rites, if performed on the Dvādaśī day, shall have inexhaustible benefits. If you have any such benefit to your credit give it entirely to me.

70. Give me the merit that you have acquired by observing fast on the Dvādaśī day and Pāraṇā on the thirteenth day. Give that too to iṇe. Obviously, I will attain salvation thereby.

71-75. O highly fortunate one, take pity on me, the wretched one. You are sympathetic to the pitiable and the wretched. Janārdana is the lord of the poor; he is the lord of the universe. He is your lord. All those who belong to him are like him. As is the king, so are the subjects. O destroyer of the region (or hell) of Yama, save me. I am extremely miserable. I am a piteous bitch staying at your door. O sage, kind to the wretched, save me. This auspicious Tithi burns the sins of a thousand murders of Brāhmaṇas, a thousand slaughters of cows and crores of sexual intercourses with forbidden women. O great sage, give unto me the great merit that you have earned through what has been performed by you on that Tithi. Lift me up, I am in agony. O lord, save me. In the end, I offer you obeisance, O Brāhmaṇa. Obeisance to you, the eminent Brāhmaṇa.”

76-80. On hearing these words of the bitch, the son of the sage spoke to her: “O bitch, all creatures experience both happiness and sorrow as a result of what they themselves have done. Hence what is there to be done by you, an insignificant creature? As a result of your sinful conduct, your husband, a Brāhmaṇa, was won over through the amulet, powdered drug etc.

A sin committed against good men shall cause misery to oneself. A meritorious deed performed in favour of honourable and good men shall be destructive of misery.

If both these are done against or in favour of sinners, they will cause only sin and misery like sweetened milk offered to a serpent which increases its poisonous nature.”

When the son of the sage said thus, the bitch became extremely sad. She groaned loudly and howled once again in front of his father speaking as follows:

81-86. “O Padmabandhu, save the bitch that stays at your very door, that eats what is left over by you everyday. Save me. This is the opinion of those who are conversant with the Vedas, that those people should be redeemed and lifted up by a noble-souled householder, who are to be nurtured and fed by him. Cāṇḍālas, crows and dogs are always objects of compassion. They partake of the oblations everyday.

If he does not redeem a person who should be nurtured and fed, especially when the person is weak and afflicted with sickness etc., he will fall down. There is no doubt about it. This is the opinion of those who are conversant with the Vedas.

Hari, the maker of the worlds, has created another maker (i.e. Brahmā) and protects him himself. He protects all the creatures. In the same manner persons serving oneself known as wives etc. should be protected by persons in power. It is Hari’s behest that dependents should be protected.

87-88a. If any living being neglects his duty of protecting his dependents and turns his attention elsewhere, whether by chance or intentionally, he is an enemy of the Lord. He is the murderer of everyone. He goes to the worlds of Yama. Since it is your duty and since you are merciful, redeem me who am in a miserable state.”

88b-89. On hearing these words of that (bitch) who was distressed, the son remained in the house, but Padmabandhu, the storehouse of mercy, hurried out of the house. He asked her, “What is this?” The son recounted everything. On hearing the words of his son he was surprised very much. He said to him:

Padmabandhu said:

90. O my son, how is it that such words were uttered by you? These are not the words of good men, O son of excellent countenance.

91-92. Sinners who do everything for the sake of their own happiness are treated with contempt See, my son, all people (should work) for helping others. The moon, the sun, wind, night, fire, water, sandalwood, trees and good people—all these help others.

93. On coming to know that Daityas were exceedingly powerful, the gift of his own bones was made by Dadhīci mercifully for helping Devas.

94. O highly fortunate one, formerly his own flesh was given to a hungry hawk for the sake of (helping) a dove by king Śibi.

95. There was a king formerly on the earth named Jīmūtavāhana. His life was surrendered by him too for the noble-souled Garuḍa.

96-98. Hence a learned Brāhmaṇa must be merciful. Lord (Indra) showers rain on the pure ones. But does he not shower rain on the impure ones (too)? Does not the moon always illuminate the house of Cāṇḍālas too? Hence I will redeem this bitch who is repeatedly entreating by means of my own merits just as one lifts up a cow sinking into mire.

Thus the highly intelligent one promised after repudiating his son:

99-103. “The great merit arising from the Dvādaśī day is given, is given. O Bitch, go to the abode of Hari, rid of all your sins.”

At these words she suddenly cast off her old worn out body. She became a splendid (lady) having a divine form. She had the refulgence of a hundred suns comparable to Goddess Sāvitrī. She took leave of that Brāhmaṇa and went away brightening the ten quarters.

She enjoyed excellent pleasures in heaven and afterwards was born on the earth from Nara and Nārāyaṇa, the lord, under the name Urvaśī.[6]

By the power of the twelfth day in the bright half of Vaiśākha she became a favourite of Devas and attained the state of a celestial damsel.

104-106. The bitch became a goddess. She attained the form which can be attained by Yogins, has the refulgence of fire and is very excellent and worthy of being coveted, is the highest object of desire, having attained which even saints become deluded.

Afterwards Padmabandhu made that Tithi popular—that Tithi which increases merit and which is very dear to Viṣṇu. It is superior to a crore of lunar and solar eclipses; it is more meritorious than all the merits put together; it surpasses even all the Yajñas put together. Such a tithi was made famous in all the three worlds by that Brāhmaṇa.

Footnotes and references:

[1]:

In this Māhātmya, the Tithis specially described as meritorious are the new-moon day, Ekādaśī, Tṛtīyā and Dvādaśī. Hence the plural Tithiṣu. PdP adds Saptamī (7th day) to the list of these special days.

[2]:

The interpolation is probably due to the influence of PdP where the worship of Aśvattha with flowers and Tulaṣī leaves is prescribed.

[3]:

After describing the various pious, charitable acts to be performed on the Dvādaśī day of Vaiśākha, the author gives the story of a bitch to illustrate the greatness of Dvādaśī day.

[4]:

Many women (and men as well) believe in such Tāntrikas and get themselves cheated like Mālinī in this story.

[5]:

Redemptions from sins by coincidences is found to be a favourite device.

[6]:

This new information regarding the previous birth of Urvaśī is untraced in VR and in Mbh and BhP. The tale is specially meant for the glorification of this Vaiśākha Vrata.

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