The Skanda Purana

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

This page describes The Power of Trilocana which is chapter 76 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 seventy-sixth chapter of the Uttarardha of the Kashi-khanda of the Skanda Purana.

Chapter 76 - The Power of Trilocana

[Sanskrit text for this chapter is available]

Skanda said:

I. Listen, O son of Mitra and Varuṇa, to what happened in the Pīṭha named Viraja in a former Kalpa called Rathantara.

2-6. Two pigeons had made their nests and lived freely in the mansion of Trilocana, the mansion that was built of Māṇikya (Rubies) and other precious stones. It (the mansion) was as large as the Meru mountain. It had many windows with various shapes and undulations. It appeared like a pillar of support fixed by the creator (or Śiva) himself, in view of the likelihood of the heavenly world falling down during the annihilation at the end of the Kalpa. O sage, when the banners were wafted by wind, it appeared that it warded off masses of sins from entering. It shone with its brilliant golden pinnacle. It was as though out of fatigue the full moon settled (for rest) there. The pair of doves circumambulated the mansion everyday in the morning, noon and evening.

7. While they flew around, the winds from their fluttering wings removed the dust particles sticking to the mansion everyday.

8. The names Trilocana and Triviṣṭapa constantly uttered by the devotees reached their ears.

9. The four types of musical instruments that adequately delighted Śambhu echoed after entering the cavities of their ears.

10. The radiance of the auspicious Ārātrika (‘waving of lights’) during the three Sandhyās (morning, noon and evening) entered the eyes of the two birds revealing the activities of the devotees.

11. Watching the festivities, the two birds of steady minds did not care to fly to their desired places, thereby denying themselves the opportunity to get their food.

12. They circumambulated the mansion filled with the devotees pecking at the rice-grains etc., O sage.

13. O Brāhmaṇa, to the southern side of the Lord there is the water of the four streams (viz. Gaṅgā, Yamunā, Sarasvatī, Narmadā). Sometimes the birds took their bath therein. When they were distressed due to thirst, they drank it.

14. In the vicinity of Trilocana those two birds thus moved about busy with their activities resembling those of pious men. A long period thus elapsed.

15. Comfortably ensconced within the windows in the precincts of the temple, they were once seen by a certain vulture of cruel vision.

16. The vulture desired to seize the pair of doves. He quickly descended from the sky and entered another Siva temple.

17-21. From there he observed the arrivals and departures of the two (birds) and thought thus, ‘By which way do they go out? Where, when and what do they do? How can these two be caught by me freely and simultaneously? They have entered well within their fort. Would it be that they may not come under my control?’ Thinking thus the vulture paused awhile with his vision directed solely towards them. It is for this reason that wise men praise the strength of excellent forts. Even a weak enemy cannot be caught all of a sudden. What can be achieved by a single fort, cannot be attained by a king even with a thousand elephants or a hundred thousand horses.

22. An enemy well-entrenched in his fort cannot be attacked by anyone at any time, if the fort is self-dependent and is not exposed by one who knows the secret.

23. Noticing that the doves were fearless, the vulture became angry with red eyes. After praising thus the strength of a fort, he went up into the sky.

24. Then the clever female dove whose sole strength was the fort observed the enemy, the bird of great strength. She then said to her husband:

Kalaravī (the Female Dove) said:

25. O highly intelligent dear dove, having pleasing chirping sound delighting all lovers, this vulture who has come within the range of your vision is a powerful enemy.

26-29. The male dove heard these words of the female with contempt and indifference and said to her:

Pārāvata (Male Dove) said:

O fortunate one, how many sky-wanderers (birds) are not present here? How many of those birds do not roost in these temples? O my beloved, how many do not see us comfortably perched here? If we are to be afraid of all those, whence can we have that happiness as we have now? Divert yourself with me. Cast off this worry, O auspicious one. I do not have any thought for this poor hawk in my heart.

30-31. On hearing these words of the male, the female kept quiet with her eyes resting on the feet of her husband. After pointing out the beneficial path, a chaste female should remain silent with a desire to do what is pleasing to her husband. She should always carry out the commands of her husband.

32. The falcon came another day also and saw the couple, seeing them with a constant, undeviated gaze like the god of Death looking at a person whose span of life has come to an end.

33. Thereafter he circled round the mansion in a quick whirling movement. After observing their movements and activities he went away through the sky.

34. When the hawk had gone far into the sky, the beloved, female dove said, “O Lord, has the wicked enemy been seen by you?”

35-39. On hearing her words the Kalarava (Pigeon) said again: “O timid one, what will he do to me, the one sporting about in the sky? My fortress too is on a par with the heaven where there is nothing to fear from the enemy. He does not know the diverse modes of flight in the firmament. Eight modes of flight have been cited: “Praḍīna (flying forward), Uḍḍīna (flying up), Saṇḍīna (flying perfectly), Kaṇḍa (stem-like flight), Vyāḍa (serpentine flight), Kapāṭikā (door-like movement, swinging movement), Sraṃsinī (pendulous) and Maṇḍalavatī (encircling flight). O my beloved dove, no other bird anywhere is so clever in these modes of flight as I am in the sky. Relax comfortably, dear one. What should worry you as long as I am alive?” On hearing his words that chaste one remained quiet.

40. Another day the hawk came and occupied the rock-cut frieze a little away from them, perching on it very comfortably.

41. He stayed there for the duration of a Yāma (3 hours) closely observing their nest. Then the hawk flew away. The frightened (female) dove said again:

42. “My dear, this place should be forsaken. It has been defiled by the evil one’s sight. This ruthless fellow was sitting very near joyously.”

43. With the same indifference and contempt as before, he said again, “My dear, what will he do? This is the nature of fawn-eyed ones. Generally they are very cowardly.”

44. The powerful vulture came the next day too. He sat facing them for the duration of two Yāmas.

45. Carefully observing their path he went away soon in the manner he had come. After the bird had gone the female bird spoke:

46-48. “Lord, we shall go away to some other place since death is close to us here. After the wicked one has gone for good, we can be happy, dear one.

Why should a wise man face destruction with undue attachment for his native land? Equipped with Pakṣas (wings, followers and partisans) his movement anywhere shall yield success:

If anyone does not leave off his own native land infested with troubles, he is no better than a lame man. He meets with destruction like a tree standing on the banks (of a river).”

49. Even after hearing the words of his beloved uttered thus the male, overwhelmed by the inevitability of the future events, said arrogantly and with contempt, “My dear, do not be afraid of that bird.”

50. The next day the powerful falcon came to their threshold early in the morning and stayed there till the evening.

51. When the Sun had set and that bird had gone away the female dove came out of the nest and spoke to her husband:

52-58. “O Lord, this is the time to go out. Even as the death (i.e. falcon) is far off, go out, O dear one of excellent intellect, even after forsaking me.

When you are alive, there is nothing which is difficult to get all over the earth; new wives, new friends, new wealth and new house—all these you will get again. If the self is protected at the expense of wife and wealth, everything is obtained as by King Hariścandra.

The Ātman (self) is the dear kinsman; this Ātman is great wealth; this Ātman is the great means for earning piety, wealth, love and salvation.

As long as there is safety and well-being in the Ātman, there is safety and well-being in all the three worlds. But that wellbeing is desired along with renown by one with excellent intellect.

Death is preferable to well-being devoid of renown and renown is earned by men by acting along the path of justice.

Hence paying heed to the path of justice and good policy, dear Lord, go away from this place. If you do not go away in the morning you will have (cause to regret) and remember my words.”

59. Though he was warned thus by his wife, the female dove of great intelligence, he did not leave his abode because he was prevented by the inevitable future.

60. The next day in the morning the falcon came there equipping himself with something to eat, O sage. The exit of the doves was obstructed.

61-64. The highly intelligent falcon stayed there for a few days and said to the pigeon: “Fie upon you, devoid of manliness!

O dull-witted one, either fight or come out at my behest. If you starve yourself to death, you will surely fall into hell.

You are two. I am alone. Victory and defeat are uncertain and fluctuate. Either heaven or fort itself can be attained by one who fights for the strategic base with full strength.

Urged by the intrinsic strength and earnestness of those highly intelligent ones who strive to attain their aim, the fate too shall come to their assistance.”

65. Thus taunted by the falcon and further encouraged by his wife, the pigeon resorted to the entrance of his fort and fought with the hawk.

66. The hungry and thirsty pigeon was ultimately seized with its firm feet by the powerful vulture and the female dove was held with its beak immediately.

67. Holding both of them the hawk flew into the sky quickly seeking a place where there was no other bird so that he could eat them.

68-71. Thereupon, the pigeon was thus addressed by his wife of supreme intelligence: “O Lord, you considered me a mere female and slighted my words. Hence you have come to this plight. What shall I do? For I am only a feeble female. If even now, my dear, you will pay heed to a single request of mine, it will be to your benefit, I assert. Do so unhesitatingly. Acting in accordance with this single advice of mine will not make you one unduly controlled by a female. Even as I am held by him in his beak, even as he continues to be in the sky without touching the ground, do bite his foot with force for releasing yourself.”

72. On hearing these words of his wife that bird did so. Afflicted very much in his foot the vulture shrieked very loudly.

73. On account of that shriek, the female dove was let off from the closed mouth (beak). As the claws lost their grip the male pigeon also fell down free.

74-75. Even in adversity endeavour should not be abandoned by wise men. What a powerful beak it was! What an amount of affliction did the foot give! That was because luck will yield benefit to an endeavouring person, though weak.

76. Hence (it is true that) endeavour always bears fruit in accordance with luck. Therefore thinkers extol endeavour (even) at the time of adversity.

77-79. In course of time, they died on the banks of Sarayū, by dying where creatures attain Kāśī. One of them (the male pigeon) became a Vidyādhara in the city of Ayodhyā, a city of salvation. He was the son of Mandāradāma and his name was Parimalālaya. He was the abode of many lores and of great skill in arts. Even in his childhood, he was endowed with devotion to Śiva.

80. Conquering his sense-organs and the mind he resolved, ‘I shall observe the vow of having only one wife.’

81. Attachment to other men’s wives will dispel and reduce fame, longevity, strength and happiness. It shall prevent the likelihood of going to heaven. Hence a sensible man should avoid it.

82-84. That brilliant (Vidyādhara youth) took up another resolve too, due to his practice of the previous birth, namely seeking shelter (in the shrine of) Trilocana: ‘As long as my body is free from illness, while there is no loss of the power of the sense-organs, I will not take in even a bit before worshipping Trilocana in Kāśī. The Lord is the abode of all merits. He is the illuminator of all aims of life. He is the producer of all (healthy) desires. He is the sole cause of the greatest bliss.’

85. Thus Parimalālaya, the son of Mandāradāma assiduously went to Kāśī always to visit Triviṣṭapa.

86. The female dove was born in Pātāla in the palace of Ratnadīpa, the king of serpents. Her name was Ratnāvalī.

87. That daughter of Serpent Rantadīpa was as it were a singular gem, evolved out of the beauty, good habits, qualities and skill in arts of all the Nāga girls.

88. She had two female companions. One of them was Prabhāvatī by name and the other Kalāvatī. Both of them always followed her.

89. O Pot-born One, those two companions were as though inseparable from the body of Ratnāvalī like her bodily lustre and shadow.

90-91. After childhood when she became a young woman, she imposed upon herself this restraint, on seeing her father devoted to Śiva: “Dear father, everyday I will break silence only after worshipping Trilocana in Kāśī in the company of these two friends. Not otherwise.”

92. Thus, that Serpent Princess accompanied by her two female companions worshipped Trilocana everyday and returned home.

93. Everyday she wreathed garlands of various kinds and colours with fresh flowers of pleasing fragrance and adored the Lord.

94. All the three used to sing songs exquisite in their Gāndhāra (and other) Rāgas. All the three used to dance gracefully with many circular Rāsa movements.

95. All the three joyously played on Vīṇā, flute and Mṛdaṅgas in the presence of the Lord. They were extremely efficient in Laya and Tāla.

96. Thus through fragrant garlands of diverse kinds, unguents and smearing pastes etc. all the three Nāga girls worshipped the Lord.

97-98. Once in the month of Mādhava, they observed fast on the third lunar day. At night they observed the rite of Jāgaraṇa (keeping awake) through dances, songs, narration of tales etc. On the morning of the fourth lunar day, they took their holy bath in the auspicious Pailipilā Tīrtha and worshipped Trilocana. Then they went to sleep in the pavilion itself.

99-101. When they were asleep, the Three-eyed, Moon-crested Lord whose limbs were as white as pure camphor, came out of the Liṅga with serpent-like girdle. His throat was blue like a Tamāla tree; his serpent ornaments shone. His left half was occupied gracefully by Śakti. He had a serpent as his sacred thread. Then the Lord told the girls, “Get up”.

102-103. They got up in great excitement and wiped their eyes which reached their ears. They shook their limbs and pressed their bodies while yawning; their mouths seemed to tinkle. When they looked in front with bewildered minds the Three-eyed Lord who had unexpectedly arrived, was seen by them.

104. Recognizing by the characteristic features that it was the Lord, those girls bowed to him and eulogized with delighted faces and throats falteringly choked.

Prayer of the Nāga Girls (vv 105-115):

105. Be victorious, O Śaṃbhu, be victorious, O Īśāna, be victorious, O omnipresent Lord and bestower of everything. Be victorious, O destroyer of Tripuras. Be victorious, O slayer of Andhaka.

106. Be victorious, O destroyer of Jālandhara. Be victorious, O Lord who dispelled the arrogance of the god of Love. Be victorious, O progenitor of the three worlds. Be victorious, O Lord who make the three worlds flourish.

107. Be victorious, O Lord with the three worlds as (your) abode. Be victorious, O Lord esteemed and saluted by all the three worlds. Be victorious, O Lord who are at the back and call of devotees. Be victorious, O leader of Pramathas.

108. Be victorious, O Lord the sides of whose matted hairs are washed by the waters of Tripathagā (Gaṅgā). Be victorious, O Lord who have illuminated the three worlds with the brilliance of the crescent moon.

109. Be victorious, O Lord whose person has been rendered bright by the lustre of the gems on the hoods of serpents. Be victorious, O Lord half of whose body has been bought through penance by the daughter of the King of Mountains.

110. Be victorious, O Lord with the cremation ground as your abode. Be victorious, O Lord fond of Vārāṇasī. Be victorious, O bestower of salvation on all living beings occupying Ānandakānana.

111. Be victorious, O Lord of the universe, O Śarva devoid of Śarvarī (darkness of Māyā). Be victorious, O Lord fond of dance. Be victorious, O Ugra who are expert in singing.

112. Be victorious, O Praṇava. Be victorious, O refuge of the good. Be victorious, O great storehouse of refulgence. Be victorious, O trident-wielding Lord. Be victorious, O Virūpākṣa (odd-eyed one). Be victorious, O bestower of everything on those who bow down.

113. Though conversant with all creations, Brahmā is not competent to eulogize you adequately. O Lord, the words of Vācaspati become dull and impeded while eulogizing you.

114. Though the Vedas know (everything), they do not know you really, O Omniscient Lord, the mind cannot comprehend you properly, because you are infinite and beginningless.

115. Hail to you! Bow to you! Obeisance to you! Obeisance! Obeisance! O Trilocana, obeisance to you. O Triviṣṭapa, we make obeisance to you.

116. After saying this, the girls fell on the ground like a log of wood. Making the girls get up the Moon-crested Lord said:

117. “The son of Mandāradāman, the Vidyādhara chief, named Parimalālaya will become the husband of all of you.

118. After enjoying worldly pleasures of all sorts in the Vidyādhara world for a long time, you will become detached and attain what is achieved by residing in Kāśī.

119. All the three of you are devotees of mine. So also that Vidyādhara youth. All the four will attain salvation at the end of this life.

120. In the previous birth too, my service had been performed by all of you and also by him. Hence this birth has become free from impurities, purified by devotion.

121. Whoever reads this prayer of yours in front of me, will be granted all that he desires as in the case of yours.

122. If a pure man recites this in the morning, he rids himself of the sin committed at night. By reading this in the evening he clearly destroys the sin committed during the day.”

123. When the Lord of Devas said thus those girls became delighted in their minds. They bowed to Iśāna with palms joined in reverence and said:

Nāga Girls said:

124. We dare to ask, O Lord, O Śaṅkara, the merciful one: How was service rendered to Your Lordship by the four of us in the previous birth? Be pleased to tell.

125. O Bhava, kindly narrate the events that happened in the previous lives of that meritorious soul as well as of ours. O storehouse of compassion, be kind.

126. On hearing these words lovingly spoken by the girls, the Lord narrated those incidents which took place in their lives and that of his.

Īśvara said:

127. Listen, O Nāga girls, with concentrated attention, all the three of you. I shall narrate the (details of) your as well as his previous birth.

128. This Ratnāvalī was formerly a female dove and that leader of Vidyādharas was a male dove, her husband.

129. They spent a long time very comfortably in my palace here. With the winds of their wings, they removed the dust particles sticking to the (various parts of) the palace.

130. Many circumambulations were performed both above and below by them hovering in the sky or fluttering about in my courtyard.

131. They took their bath in the Caturnada Tīrtha and drank the water too there many times. Pleasing chirping sound also was made by the pigeons for the pleasure (of the devotees).

132. Various joyous and pleasant activities of my devotees here were watched by these two with great pleasure and steadfast mind.

133. Many times the auspicious lights shown to me were seen by them and the nectarine syllables of my names had been imbibed through the ears.

134. Due to the powerful influence of the (sub-human) bird life they led, they did not die in my presence. Of course, they died in Ayodhyā that is competent to accord the attainment of Kāśī.

135. By virtue of their death in Ayodhyā, she became the daughter of Ratnadīpa and her husband was born as the son of the Vidyādhara.

136-137. I shall tell you the previous birth of this Serpent girl Prabhāvatī who has become the daughter of Padmin, the Nāga King. This Kalāvatī is the daughter of Triśikha, the king of Serpents. Listen to her antecedents too. I shall narrate.

138. In their third previous birth these two girls were well-behaved daughters of Sage Ārāyaṇa. They loved each other very much.

139. Urged by themselves, they were given (in marriage) to Nārāyaṇa, the son of Āmuṣyāyaṇa by their father Ārāyaṇa.

140. Nārāyaṇa who had not by then attained his youth, had once gone to fetch sacrificial twigs. As fate would have it, he was bitten by a serpent in forest.

141. The names of the daughters of Ārāyaṇa were Bhavānī and Gautamī. They met with the misery of widowhood. They found themselves in a wretched condition.

142. Hence a sensible man should scrupulously avoid marrying a girl named after a goddess or a river.

143. Incidentally once these two girls, out of delusion, plucked banana fruits without being permitted, from the wonderful hermitage of a certain sage.

144. Though they had performed many rites and vows such as fasting for a month etc., the daughters of the Brāhmaṇa died in due course and became monkeys in the next birth.

145. As a result of the theft of fruits, they attained the state (birth) of monkeys. Due to the merit of preserving their modesty, they were born in Kāśī.

146. That Brāhmaṇa Nārāyaṇa attending to the service of his father dutifully, became a pigeon in Kāśī after being bitten by a serpent.

147. In his earlier birth he was their husband thus. Now he will be the husband of you three.

148. There was a great Nyagrodha (holy fig) tree at the side of the palace (temple of Śiva). Those two became the monkeys living on that tree with many branches.

149. They playfully immersed themselves in the Catuḥsrotasvinī (four streams) Tīrtha. When they were thirsty, they drank the water from the same Tīrtha.

150. In view of the natural fickleness of their life they playfully circumambulated the mansion (of Śiva) and visited the Liṅga many times.

151. While they were wandering thus very freely near the Nyagrodha tree, they were caught and bound with ropes by someone in the garb of a Yogin.

152. They were taught simian gambolling tricks and dances for the purpose of getting alms. In course of time those two monkeys died somewhere.

153. Thanks to the merit of living in Kāśī and service to Trilocana in the form of circumambulation etc., they were born as serpent girls.

154. Now all of you will attain that Vidyādhara prince as your husband and will enjoy heavenly pleasures and ultimately attain salvation in Kāśī.

155. If any auspicious rite howsoever small or insignificant, is performed in Kāśī, certainly the result thereof is salvation by my blessings.

156. Of all the cities in the entire three worlds, the city of Vārāṇasī is the most excellent. There too the Oṃkāra Liṅga is excellent and even more excellent is Trilocana here.

157. Stationed here in this Liṅga, I grant salvation to the devotees. Hence with all effort Trilocana is to be worshipped in Kāśī.

158. After saying this, the Lord of the chiefs of Devas entered the sanctum sanctorum of the shrine, regaining his form that is (invisible and) beyond the ken of mind and words—the form that is more perfect than (anything else) in the three worlds.

159. Those girls too went to their respective abodes and reported everything that had happened to their mothers. They thought themselves blessed and contented.

160. Once in the month of Mādhava, the day of the great religious festival arrived. The Vidyādharas and the Nāgas met together along with their retinue.

161-162. In the great holy shrine Virajaska in the vicinity of Trilocana, as a result of the boon granted by the Lord, they formally enquired about each other’s family antecedents. The Nāgas offered the three princesses to the Vidyādhara (youth). On getting those three daughters-in-law, Mandāradāman became very pleased.

163. All these three also became delighted, namely Ratnadīpa the Lord of Nāgas, Padmin the Lord of Bhujagas (Serpents) and Triśikha the leader of Phaṇīs (Cobras).

164. After getting the excellent (Vidyādhara) Parimalālaya as their son-in-law, they became mutual kinsmen and their eyes began to beam with pleasure.

165. After celebrating the marriage, they entered their respective abodes extolling the greatness of Trilocana Liṅga.

166-167. The glorious Vidyādhara youth enjoyed great pleasures along with the Nāga princesses. He reached Vārāṇasī and served Trilocana contentedly singing sweet songs in the company of the Nāga princesses. He then meditated much on the Ātman and merged into the middle of the Liṅga.

Skanda said:

168. The greatness of Trilocana was well-concealed and guarded by the Lord in Kaliyuga. Hence men of inferior intellect do not adore that Liṅga.

169. On hearing this story of Trilocana even a sinful person will become rid of sins and attain the greatest goal.

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