Chapter 32 - The Manifestation of Daṇḍapāṇi

[Sanskrit text for this chapter is available]

Note: Daṇḍapāni is the Sheriff of Kāśī who expels undesirable people out of Kāśī and protects eligible residents of Kāśī. He has Sambhrama and Vibhrama as his assistants. As an assistant of Goddess Annapūrṇā, he feeds the needy at Kāśī. Today, the small shrine of Daṇḍapāṇi is in the Viśvanātha lane to the west of Jñānavāpī Mosque. His Daṇḍa (club) is a pillar-fragment from the Mahāśmaśāna pillar at Laṭ Bhairava in a small shrine near Kālabhairava.—Like Gaṇeśa and Kālabhairava, Daṇḍapāṇi is a major figure in Banaras Pantheon (BCL 198-201).

Agastya said:

1. O Lord having peacock as your mount, recount to me the nativity of Harikeśa. Who is he? Whose illustrious son was he? How great is his austerity?

2. How did he happen to be a favourite of the Lord of Devas? How did he become the chief of the citizens of Kāśī? How did he become the holder of a staff (i.e., the chief dispenser of punishment)?

3. How did this highly intelligent one gain the status of the bestower of food? I wish to hear this. O Lord, do me this favour.

4. How did Sambhrama and Vibhrama become his followers? How did they become persons causing confusion to those inimical to the holy spot?

Skanda replied:

5. The question has been put relevantly by you, O Pot-born One, O Brāhmaṇa-sage. The story of Daṇḍapāṇi is conductive to the good of the citizens of Kāśī.

6. O wise one, by the grace of Viśvabhartṛ (Siva), a man who hears this story, obtains without hindrance the merit of residing in Kāśī.

7. On the Gandhamādana mountain formerly there was a Yakṣa. He was highly righteous. His prosperity was always directed to the performance of good rites.

8-9. Having obtained a son named Pūrṇabhadra, he considered all his desires fulfilled. Attaining the close of his life after the due enjoyment of many pleasures, he renounced his earthly body by means of Śāṃbhava Yoga (practice of Yoga specially consisting of meditation on Śiva) and attained permanent peace with all the sense-organs and their objects having been rendered quiescent.

10-12. After the death of his father Pūrṇabhadra of great renown enjoyed all the worldly pleasures, the extent of which was acquired through merit. He got everything he desired except a son, the sole cause for the attainment of heaven—a son that embellishes the stage of life of a householder, that functions as contributing much to the good of grandfathers, that acts like a spray of nectar to the limbs scorched by the distress of worldly existence and that is akin to a great boat to those who fall into the great ocean of distress.

13-15. Pùrṇabhadra (who had everything good in plenty) saw his palace that was beautiful to all others, devoid of auspiciousness in view of the fact that it was denied the sweetness of the lisping talk of a child. Without a child he was extremely distressed and saw (his palace) a void like the heart of an indigent person, or a desolate forest. On seeing a lonely path, a traveller becomes distressed. Like that he was also distressed. O Pot-born One, this Yakṣa called his wife Kanakakuṇḍalā, an excellent Yakṣiṇī, and said to her, O Pot-born Sage:

16-25. “O dear wife! I do not consider this palace as pleasing, though it is beautiful with a number of mirror-panels in the interior. The windows are beautifully studded with pearls. The courtyard is paved with lunar crystals. There is pleasing sound all-round. The upper storey is rendered brilliant with the lustres of rubies and sapphires that abound in it. Columns of coral add to its splendour. The walls are covered with shining crystals. A number of fluttering banners adorn it with garlands of jewels and rubies. The fragrance of incense and black agallochum render it very joyous. Very costly seats are placed everywhere. Charming couches embellish it. The doors are fitted with beautiful bolts. The pavilion is covered with silk cloth. There are many beautiful dalliance chambers. The palace shines with a number of horses; it is filled with hundreds of servants and servant-maids; it is resonant with the sound of tinkling bells. The cries of peacocks rendered wistful on account of the sounds of anklets, fill the palace. Many doves chirp. It is lofty and resounds with the cries of Sārikās (Mainās). Pairs of swans sport about. There is the splendour of Cakora birds. The humming sounds of bees attracted by flower garlands are heard everywhere. Winds wafting the sweet scent of camphor and musk blow all-round. Dolls of monkeys kept for sport display jewels and rubies on the top of their curved teeth as though they were seeds of pomegranates. Parrots seize pearls mistaking them to be seeds of pomegranates. It is like another palace of Goddess Lakṣmī and is richly endowed with wealth and food-grains. It has the sweet scent of lotuses within. But in spite of all these things, O my dear, I do not find it pleasing in the absence of a child in the womb. How can I, O Kanakakuṇḍalā, my dear, see the face of a child?

26. Tell me if there is any means (of getting a son). Fie upon the life of a sonless person! The whole of this house appears to be a void without a child born of my bosom.

27. Fie upon the beauty of this mansion! Fie upon this hoarded wealth! Without a son, my dear beloved, our life too is worthless. Fie upon it!”

28. The chaste Yakṣiṇī, Kanakakuṇḍalā, heaved a deep sigh within herself and spoke to her husband who was lamenting loudly:

Kanakakuṇḍalā said:

29. O my dear, why do you feel aggrieved? You are endowed with knowledge. There is a means of getting a child. Listen with faith.

30. To persons who endeavour (for a goal) what is there difficult to be achieved in this world consisting of the mobile and immobile beings? (The way to achieve one’s) desires and ambition flash before persons who have dedicated their intelligence (mind) to God.

31. O my dear husband, only contemptible fellows speak of fate as the cause of things. That fate is nothing but the Karma that one has done formerly.

32. Hence one should resort to manliness and for the sake of subduing the Karma one should seek refuge in Īśvara, the cause of all causes.

33. Acquisition of child, wealth, wife, necklaces (ornaments), mansions, horses, elephants, all pleasures and even heaven and salvation is not far from devotion to Śiva.

34. There is no doubt in this that all desires and the eight Siddhis resort to the doorway of that person who performs devotional rites of Śaṃbhu, O my dear husband.

35. Even Nārāyaṇa, the lord and immanent soul of the universe, became the protector of mobile and immobile beings due to the service rendered to Śrīkaṇṭha.

36. The status of being the creator was given to Brahmā by Śaṃbhu. Indra and others became the guardians of the worlds.

37. Śilāda who had no child got a son who could conquer death. Śvetaketu too regained his life from the noose of the god of Death.

38. Upamanyu acquired mastery over the Ocean of Milk; Andhaka became Bhṛṅgi with the exalted status of the lordship of Gaṇas.

39. Dadhīci conquered Śārṅgin (Viṣṇu) due to the service unto Śaṃbhu. By meditating upon Śaṅkara Dakṣa obtained the status of a Prajāpati.

40. If seen, Mṛḍa (Śiva) shall make (the devotee) realize that region which is beyond the ken of wishful thinking and which cannot be expressed in words.

41. It is certain that no one will get anything anywhere without propitiating Maheśāna, the bestower of everything on all embodied beings.

42. Hence, if you wish for a dear son who is the most excellent of all persons, seek refuge in Śaṅkara by all means, O dear lord.

43-44. On hearing these words of his wife, Pūrṇabhadra, the king of Yakṣas, who was well-versed in music, propitiated Śrī Mahādeva by means of his musical art. Within a few days his desire was fulfilled. He, of steady vows and observances, acquired the desired son from that wife.

45. By whom have all desired things not obtained by worshipping Nādeśvara (Oṃkāreśvara)? Hence Nādeśvara is to be earnestly served by men at Kāśī.

46. In due course, his pregnant wife delivered a son. The father named him Harikeśa, O Brāhmaṇa.

47. O Agastya, extremely delighted by seeing the face of a son, Pūrṇabhadra and Kanakakuṇḍalā distributed many presents out of pleasure.

48. The child whose countenance was beautiful like the full moon and was like the god of Love (in appearance), went on growing every moment like the moon in the bright half of a month.

49. When the child Harikeśa was about eight years old, he began to love devoutly Śiva alone.

50. Even when he played about in dust, he made Liṅgas out of the dust particles. With all enthusiasm he used to worship (it) with green leaves and tender blades of grass.

51-54. He used to call all his friends by the names of Śiva, such as Candraśekhara, Bhūteśa, Mṛtyuñjaya, Mṛḍa, Īśvara, Dhūrjaṭi, Khaṇḍaparaśu, Mṛḍānīśa, Trilocana, Bharga, Śaṃbhu, Paśupati, Pinākin, Ugra, Śaṅkara, Śrīkaṇṭha, Nīlakaṇṭha, Īśa, Smarāri, Pārvatīpati, Kapālin, Bhālanayana, Śūlapāṇi, Maheśvara, Ajināṃbara, Digvāsas, Svardhunīklinnamaulija, Virūpākṣa, Ahinepathya. Thus he repeated these names.

55. He lovingly called his friends thus. His ears never caught hold of anything except the name of Hara.

56. Except the courtyard of Bhūteśvara, his feet never went anywhere else. His eyes were not capable of seeing any other form.

57. His tongue relished only the nectar of the syllables constituting Hara’s name. His nose never desired to smell anything other than the fragrance of the lotus-like feet of Śiva.

58. His hands did only what pleased him. His mind never thought of anything else. All drinks were drunk by him after dedicating them to Śiva with excellent heart.

59. All foodstuffs were eaten by him only after offering them to the Three-eyed Lord. In all conditions everywhere he never saw anything except Śiva.

60. (While) going along, singing, sleeping, standing, lying down, eating or drinking, he saw the Three-eyed Lord alone. He never noticed any other object.

61. During the nights, when asleep, the boy used to wake up frequently saying, “O Three-eyed One, wait for a moment. Where do you go?”

62-70. On seeing thus the clear activities of Harikeśa, his father taught him thus: “Be engaged in domestic activities. O dear child, these horses and colts are yours. These clothes of variegated colours, these silk clothes too are yours. The gems are pure, direct from their very source. They are of diverse kinds. These crystal wares too are yours. (Yours) is the ample wealth of cattle. There are very valuable vessels of silver, brass etc. There are many articles of trade originating from various parts of the land. There are wonderful chowries and many sweet-smelling articles. There are heaps of different kinds of grains. All these articles are your own. O son, learn all the lores helpful in the earning of wealth. Eschew these activities of the indigent people always soiled with dust. Practise all lores and enjoy excellent pleasures. After attaining the closing days of your life, you can adopt this Bhaktiyoga.”

Though advised thus many times by his father, he disregarded the words of his guardian. Once when he saw his father with eyes blazing angrily, Harikeśa of liberal views and ideas became afraid and went out of his house.

71-73. He then became confounded as to the direction to be taken and began to reflect, ‘Alas, puerile in intelligence, the house has been left off by me! Where shall I go? O Śaṃbhu, where shall I stay, so that it will be conducive to my weal? I have been banished by my father. I do not know anything. Formerly the following (didactic utterance) was heard by me lying on the lap of my father, clearly spoken by someone to my father.

Recollected Advice (74-83)

74-75. “Vārāṇasī is their ultimate resort. Those who are forsaken by mothers and fathers, those who are forsaken by their own kinsmen, those who have nowhere else to go, those who are afflicted with old age, those who are crippled or disabled by sickness, those who have nowhere else to go, Vārāṇasī is their ultimate resort.

76. Those who are assailed by adversities day and night, at every step, those who have nowhere else to go, Vārāṇasī is their ultimate resort.

77. Those who are overwhelmed by heaps of sins, those who are beaten down by poverty, those who have nowhere else to go, Vārāṇasī is their ultimate resort.

78. Those who are afraid of the danger of worldly existence, those who are bound by fetters of Karma, those who have nowhere else to go, Vārāṇasī is their ultimate resort.

79. Those who are bereft of Śrutis and Smṛtis, those who have forsaken rules of cleanliness and good conduct, those who have nowhere else to go, Vārāṇasī is their ultimate resort.

80. Those who have slipped down from the practice of Yoga, those who have eschewed austerities and desisted from making monetary gifts, those who have nowhere else to go, Vārāṇasī is their ultimate goal.

81. Those who encounter insult at every step in the midst of their kinsmen, to them the only thing that gives delight is the Ānandakānana of Śaṃbhu.

82. Those good people who take delight in residing in Ānandakānana are blessed by Viśveśa and they have special delight.

83. That Mahāśmaśāna is the greatest resort to those who have nowhere to go, because there the seeds of Karma are roasted by the fire of Viśveśa.”

84-85. After reflecting thus, Harikeśa went to the city of Vārāṇasī. In this Avimukta the creatures that eschew their earthly bodies, do not have any further contact with bodies, by the grace of Tanudveṣin (‘Hater of bodies’, Śiva). After reaching Ānandavana he resorted to austerities.

86. After some time, Śaṃbhu entered Ānandakānana and pointed out to Pārvatī his own pleasure grove of sport.

Description of the Pleasure Grove (87-110)

87. There were Mandāra flowers of excessive fragrance. It was adorned by Kovidāras. It was filled with beautiful Caṃpakas and Cūtas. Fresh Mallikās (jasmine) were in full-bloom.

88. Mālatī was blooming there. It was shining with Karavīra. The groves of Ketakī flowers were in full-bloom. There were plenty of full-blown Kurabaka flowers.

89. The fragrance of blooming Vicakila (a kind of jasmine) spread everywhere. The tender sprouts of Kaṅkelī (Aśoka) over-hung the trees. The grove was echoing with the humming of bees, attracted by the fragrance of Navamallī.

90. There were many Punnāgas putting forth flowers. The grove was rendered fragrant by the sweet scent of Bakulas. All the quarters were sweetened by the scent of succulent Pāṭala flowers.

91. The whole ground appeared to be garlanded by the swarms of bees hanging down in groups. It was pervaded by groups of cuckoos sporting about on the tips of moving Candana branches.

92. There birds of excellent variety were intoxicated as it were by the black Aguru. It was fancifully pleasant with dolls kept on the branches of Nāgakesara.

93. In the shade of Nameru trees as tall as Meru, Kinnaras were sporting about. Pairs of Kinnarīs were singing loudly. Palāśa trees had a number of parrots of sweet voice.

94. Pairs of bees were humming among the clusters of Kadamba trees. The grove shone with Karṇikāra trees whose colour surpassed even the colour of gold.

95. It was covered with Śāla, Tāla, clusters of Tamāla, Hintālī and Lakuca trees. The fragrance of Saptacchada trees spread everywhere. A number of Kharjuri trees made it shine. It was covered with coconut trees. The red colour of Nāraṅgīs gave it a beautiful hue.

96. There were many fruit-bearing Jambīra trees. Bees hovered round Madhūka flowers and hummed loudly. Śālmalī trees had plenty of cool shade. There were great groves of Picumanda (Neem) trees.

97. It was covered with Damana flowers of very sweet scent. It was brilliant with clusters of Marubaka. Gentle wind blew there gracefully shaking the Lavalī creepers.

98. The grove reverberated with the sound of Jhillī’s (crickets) that pleasantly accompanied the Hallīsaka dance of the Bhilla (tribal) women. In certain places broods of pigs were playing about in the lakes.

99. Male swans were eagerly attracted by the lotus stalks round the neck of female swans. The pleasure grove appeared beautiful when the grief-free Koka (Cakravāka) pairs sported about producing Kreṅkāra sounds.

100. Young ones of Bakas (cranes) moved here and there. Sārasa birds were attached to their mates, Lakṣmaṇās (female Sārasas). Intoxicated peacocks cried loudly. Kapiñjala made the grove agitated.

101. The living beings there were happy due to the Jīvañjīva birds; the chirping Karaṇḍava birds spread everywhere. The cool wind blowing over the waters of the lake fanned the entire grove.

102. It was turned reddish yellow due to the pollen dust from the gently moving Kelhāra flowers. The blooming lotuses were its face. The blue lotuses were its eyes.

103. The Tamāla trees constituted its tresses. The shining Dāḍimīs were its teeth. The swarms of bees were its brows. The parrots provided it with splendid nose.

104. The great wells were its ears. It was splendid with Dūrvā grass resembling moustache. The sweet scent of the lotus flowers was its breath. The Biṃbī fruit was its lips.

105. The excellent lotus leaves were its clothe; Karṇikāras were ornaments. The beautiful Kaṃbu tree is its graceful neck. The Śaṅkara tree constitutes the undulating portions of the shoulders.

106. The great serpent ensconced in the sandalwood tree is the staff-like arm, that adorns it. The tender sprouts of Aśoka function as the thumb; and Ketakī is the brilliant nail.

107. The graceful lion constitutes its chest and the boulder the big belly. The whirlpool makes its shining navel and the pair of trees, the pair of calves.

108. The resplendent leaves of the plantain trees function like the Chinese silk-cloth that covers it. The ground lotuses make its feet and the intoxicated elephant accounts for its majestic walk.

109. Various kinds of flowers make it garlanded as it were. It is completely covered with buffaloes and beasts of prey concealed by trees without thorn.

110. The black antelope that was asleep on the lunar cystals (as if) darkened the moon there. The flowers that were scattered by the trees excelled the stars in the heaven. The Lord entered the grove pointing out the pleasure-garden to the goddess thus.

The Lord of Devas said:

111. O beautiful goddess, (though to a lesser degree than you) just as you are the most beloved of mine, this Ānandakānana is always dear to me.

112. O goddess, the body of those who die here in the Ānandavana becomes immortal through my grace. They are not reborn.

113. The seeds of those who are born and who die in Vārāṇasī become burned through my behest by the fire blazing in the cremation ground.

114. O daughter of the Lord of Mountains, those who sleep the long sleep (i.e. die) in Mahāśmaśāna never again lie and sleep in the womb.

115. Creatures become liberated through the knowledge of Brahma and not otherwise anywhere. Those who cast off their bodies in Prayāga or in the holy spot according realization of Brahma (also become liberated).

116. Towards the end of their life, I give the Tāraka Mantra, which is the knowledge of Brahman, to those who die in Kāśī. They become liberated at the very same moment.

117. The people who ridicule those who die at Kāśī take up their sins. Those who praise take up their merit. Those creatures become liberated here.

118. Whence, O goddess, is the realization of Brahman to those who have been overwhelmed by Kali and whose sense-organs are naturally fickle? Hence I give them Brahma (knowledge) here.

119. Yogins who become deluded by their Siddhi-powers fall off from the Yogic exercise. But those who fall (die) in Kāśī do not fall again even in the great annihilation (Mahālaya).

120. Through Yogic practice people do not get the knowledge of Brahman in the course of a single birth; but those people who meet with death in Kāśī become liberated in a single birth.

121. O Girijā, nowhere else is a creature liberated in the manner as it is liberated in the great holy spot Avimukta with my favour.

122. After practising properly Yoga for many births, a Yogī may or may not become liberated. But the person who dies in Kāśī becomes immediately liberated in a single birth.

123. In Kaliyuga Yoga does not fructify. In Kaliyuga penance does not become effective. But a man gifting away the wealth obtained by legitimate means becomes successful immediately.

124. Neither holy rite, nor austerity, neither sacrifice nor Japa nor the worship of the deitites (becomes fruitful). Dāna (relgious gift) alone is conducive to liberation and Kāśī is obtained through Dānas.

125. In Kaliyuga, Lord Viśveśvara, the city of Vārāṇasī, Gaṅgā Bhāgīrathī and Dāna (religious gift) are of special significance.

126. Gaṅgā flowing towards the North at Kāśī and my Liṅga named Viśveśvara in Kāśī, are the two which bestow salvation on men and they are to be attained in Kaliyuga through the power of Dāna.

127. A man of meritorious deeds and another even otherwise, becomes liberated, O goddess of Devas, by resorting to my holy spot. No doubt need be entertained in this respect.

128. O goddess, due to the greatness of Avimukta neither Puṇya (merit) nor Pāpa (sin) become effective though acquired by persons in the course of a hundred births through Karmas.

129. Hence, O goddess, Avimukta should not be left off by a person desirous of salvation, though assailed in diverse ways by hundreds of obstacles.

130. After performing the rite of Kṣetrasannyāsa (permanent residence in a holy place) those men who continue to stay here are Jīvanmuktas (‘living-liberated souls’), O goddess; I remove their obstacles.

131. I am not as much interested in staying in the firmament of the heart of Yogins, on Kailāsa or on Mandāra, as I am attached to staying in Kāśī.

132. O goddess, the citizens of Kāśī always stay in my belly. Hence I release them in the end, because this is my promise.

133. Adopting Tāmasī Prakṛti and becoming Kāla (god of Death), I sportingly swallow the mobile and immobile beings, (but) O goddess, I protect Kāśī scrupulously.

134. O Gaurī, there are two recipients of my intense love, viz. you having austere penance as your asset and Kāśī, the place of delight (Ānanda-bhūmikā) and (none) else.

135. Excepting Kāśī, I have no abode; excepting Kāśī I have no attachment for anything else. Without Kāśī there is no salvation (This the truth). I am stating the truth.

136. In this Cosmic Egg, neither through the adoption of Aṣṭāṅga Yoga nor through any other means has liberation been achieved as in a playful way at Kāśī.

137. While saying these things, the Lord of Devas saw Harikeśa performing penance seated at the root of an Aśoka tree.

Description of the Sage (138-144):

138. The collection of his bones was bound together with dried tendons and sinews. He was motionless, while ants, moles and other worms had dried up the blood in his veins.

139. The skeleton of bones that he was, he had no flesh at all. He was steady like a crystal column. The lustre that issued from him was that of a conch, Kunda flower, the moon, snow and a oyster shell.

140. His very vital breath appeared to be sustained through his inner strength and he was kept alive only because he was destined to live for some more time. The fact that he was alive was indicated by the continuity of his breath.

141. The winking of his eyes rendered the animals around aware of his being alive. He had illuminated the quarters through the eyes emitting rays from the tawny eyeballs.

142. The whole forest became faded as it were on being touched by the flames of the forest-fire of penance. All the trees became sprinkled with the shower of nectar from his gentle eyes.

143. He appeared to be directly the rite of penance incarnate in human form, who had adopted an indescribable form of devotion without any specific motive in view, and had begun to perform penance.

144. He was surrounded by fawns of deer wandering in groups. He appeared to be protected by wide-jawed lions of excessively terrible faces.

145-146 On seeing him in such a plight, the goddess submitted to the Lord: “O Lord, fulfil the desire of this devotee of yours by means of the proper boon. He has concentrated his mind in you alone. His very life is under your power. His activities are for your own sake. He considers you as his support and his body is completely dried through very severe austerities. Do bless him through boons granted to this Yakṣa.”

147. Accompanied by the goddess, the Lord got down holding the hand proffered by Śailādi (Nandikeśvara). The Lord, with his mind melting with pity, touched the sage who had his eyes closed in the course of his meditation.

148. The Yakṣa opened his eyes and saw in front of him the Three-eyed Lord having the refulgence of a thousand rising suns. He then spoke with the words choked in his excitement due to delight:

149. “Victory unto you, O Īśa, Śaṃbhu, Lord of Girijā, O Śaṅkara, O trident-handed one, O lord with the crescent moon as crest-jewel. O compassionate one, being touched by your lotus-like hand my tender body has become immortal.”

150. On hearing the soft-spoken utterance of that intelligent devotee, bearing comparison to a grape fruit, O great sage (Agastya), the great Lord joyously granted a number of boons (to him):

151. “With my blessing, O Yakṣa, be the permanent Daṇḍadhara (‘Wielder of the rod of justice’) of this holy spot that is dear to me. From today onwards you shall be my favourite one, the punisher of the wicked and the good protector of the meritorious.

152. Now you shall be named Daṇḍapāṇi. At my behest control the ferocious Gaṇas. These two attendants shall always follow you. Their names are true to their meaning, viz. Saṃbhrama and Udbhrama (because they create great and excessive excitement) to men.

153-154. You are to give the final embellishment to the residents of Kāśī, consisting of a blue mark in the neck, snakes for bracelets, a fine eye in the forehead, wearing the hide of an elephant and the left side characterised by (the presence of) a beautiful woman. On the head, the tawny matted hairs shall be had; the meritorious body should be smeared with ash and lo, the whole body should have a fine splendour with the digit of the crescent moon and moving in slow gait like that of a graceful bull.

155. You are always the bestower of cooked food to the residents of Kāśī; you alone infuse them with vital breath; you grant them knowledge; you grant them salvation through the advice from my mouth; you will give them a steady and permanent abode.

156. O Pīṅgala (‘tawny-complexioned one through penance’), you will harass sinners completely and creating confusion among them, you will drive them out (of Vārāṇasī). In a moment you will bring devotees from afar. You will be the bestower of salvation (on them).

157. Since the excellent holy place has been entrusted to you, who can have salvation without worshipping you? My devotee must at first propitiate you and only then adore me.

158. In my city you will bestow residence (to the devotees). You be the officer-in-charge of justice. Eradicate the evil-minded enemies of Kāśī and guard Kāśī forever joyously.

159. O son of Pūrṇabhadra, O Daṇḍanāyaka, O Yakṣa of the tree-eyed lord, O Harikeśa, O Piṅgala, O bestower of cooked food on all those who stay in Kāśī, be the leader of the Gaṇas, the bestower of knowledge and salvation.

160. Even a person highly devoted to me shall not get an opportunity to stay in Kāśī without devotion to you. Hence, O Daṇḍapāṇi, be the chief recipient of honour among the Gaṇas, Devas and men.

161. Only he who, after performing the rites of libation in the Jñānoda Tīrtha (i.e., Jñānavāpī), propitiates you, the chief of the Gaṇas, shall be fully satisfied as having done his duty. With the unparalleled blessings of mine, he shall be meritorious.

162. O Daṇḍapāṇi, you be here always in the southern direction, just in front of my eyes, punishing living beings of wicked activites and granting freedom from fear to your own men. Stay here.”

Skanda said:

163. O Brāhmaṇa, after granting the boons to Daṇḍapāṇi thus, Giriśa mounted his excellent bull and entered Ānandakānana.

164. O Pot-born One, since that time, the king of Yakṣas, the Daṇḍanāyaka, controls perfectly the city of Vārāṇasī at the behest (of Lord Śiva).

165. I too had to stay here, as he found fault even in my qualities. Though I was staying at Kāśī, he was not (duly) respected by me.

166. O sage, you are such a sage of perfect sense-control, still you left the holy place. Here I suspect that he has acted against you.

167. If, O Brāhmaṇa, Harikeśa were to see even the slightest adverse activity, where is one’s stay in Kāśī? Where is happiness? (You will have neither.)

168. Without propitiating Daṇḍapāṇi who can stay happily in Kāśī? Desirous of entering Kāśī, I worship him even from a far distance:

(Prayer of Daṇḍapāṇi)

169. “O excellent son of Pūrṇabhadra born of the limbs of Ratnabhadrā, O Yakṣa, make my stay in Kāśī free from obstacles, for the purpose of acquiring happiness.

170. Yakṣa Pūrṇabhadra is blessed. Kāñcanakuṇḍalā (i.e., Kanakakuṇḍalā) is blessed whose son you were, O wise Daṇḍapāṇi.

171. Be victorious, O lord of Yakṣas. Be victorious, O tawny-eyed lord. Be victorious, O lord with tawny matted hairs. Be victorious, O lord with the staff as your great weapon.

172. O Ugratāpasa, the chief controller of the great holy place Avimukta, O Daṇḍanāyaka of terrible face, be victorious, O beloved one of Viśveśvara.

173. O lord, gentle in face to those who are gentle, O terrible one unto the terrible ones, O lord, you are death unto the sinful-minded ones in the holy place. You are a great favourite of Mahākāla.

174. Be victorious, O giver of life, O eminent Yakṣa, the bestower of cooked food, salvation and stay at Kāśī, O lord whose body is adorned with the shining rays of great jewels!

175. O lord, O generator of great confusion, O instigator of utmost excitement to those who are no devotees! O eradicator of great confusion and utmost excitement of the devotees!

176. O lord, skilful in the final decoration (at the time of death of the devotee)! Be victorious, O bestower of the treasure-trove of knowledge. Be victorious, O lord acting as a bee in the lotus-like feet of Gaurī. O lord clever in finding out and discerning the impending salvation!”

177. O Maitrāvaruṇi, I repeat this meritorious Yakṣarājāṣṭaka (‘octave of verses unto the king of Yakṣas) three times everyday. It is conducive to an access to Vārāṇasī.

178. A wise man repeating Daṇḍapāṇyaṣṭaka with faith is never assailed by obstacles. He shall get the benefit of stay in Kāśī.

179. One who listens to this manifestation of Daṇḍapāṇi and repeats this prayer is reborn in Kāśī after dying elsewhere.

180. By listening to this chapter of the meritorious origin of Daṇḍapāṇi, by reading and causing this to be read, one prevents the attack of obstacles.