Skanda Purana

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

This page describes The Greatness of Narmada which is chapter 11 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 eleventh chapter of the Reva-khanda of the Avantya-khanda of the Skanda Purana.

Go directly to: Footnotes.

Chapter 11 - The Greatness of Narmadā

[Sanskrit text for this chapter is available]

Yudhiṣṭhira said:

1-6. It is pleasantly wonderful that this river is very significant and highly meritorious as she has not been destroyed at the end of the Yuga. Hence she is the worthiest of being resorted to by leading sages eagerly interested in meditation, adoration and holy bath.

The sages earnest in pious rites attained salvation by resorting to that river. I understand from your statement that the rules and observances based on the Veḍic passages and evolved by the sages, are conducive to the attainment of salvation. The different kinds of observances along with the adoration of the Lord of Devas, enable them to become liberated from the defects of Kali. They may be liberated in twelve, ten, eight, six, four or three years or even months. Undoubtedly one who adores Brahmā, the most excellent one of Suras, or Keśava, the preceptor of the universe, dispels all sins. Mention all these in detail, O sinless one. All the creatures are deeply immersed in the dense mire of worldly existence. How do they attain Svarga? This is my doubt. Do clarify it.

Śrī Markaṇḍeya said:

7-13. After a number of births human state is obtained. With great difficulty devotion to Śaṅkara is generated. This attainment is rendered possible through Tīrthas, Dānas, fasts, Yajñas, adorations of Devas and Brāhmaṇas and through great faith, O king. Hence faith has to be maintained by men fond of pious rites. Īśvara is also attainable by Śraddhā (faith). Hence faith is considered specially significant. Otherwise, if it is devoid of Śraddhā, everything is fruitless, O descendant of Bharata. Hence one should resort to devotion to Rudra Parameṣṭhiṇ. Only the life of those is fruitful who have unswerving devotion. Bhakti (devotion) is of three kinds, namely Sāttvikī, Rājasī and Tāmasī and the benefit derived by all the people is also of three kinds. Men are reborn again and again as a result of their Karmas. After hundreds of births, wise worshippers of the deities obtain devotion to the three deities when sinful Karmas are destroyed.

14-19. Through (the kindness of) Īśāna, salvation is obtained thereafter without any doubt. Those excellent Brāhmaṇas who resort to the banks of Narmadā and follow the path of the Vedas, attain the greatest goal undoubtedly. Those excellent Brāhmaṇas who resort to the banks of Narmadā, who ardently follow the path prescribed in the three Vedas reach the highest goal. Those people who are of concentrated minds and who ardently worship the immutable Śiva attain spiritual progress quickly.

Embodied beings attain spiritual progress after lapse of a great deal of time in places other than the banks of Narmadā, but here the spiritual progress is attained quickly. Men conversant with Sāṅkhya (path of knowledge) attain Siddhi in six years. Vaiṣṇavas richly endowed with knowledge, also achieve progress before that. Like rivers joining the ocean, all those who know and practise Yoga become unified in the Māheśvara Yoga at the end of the Kalpa.

Of all the Yogas Māheśvara Yoga is the most excellent. Resorting to it, even those of sinful origins cease to have rebirths by adoring Śiva on the banks of the river.

This type of progress is very difficult to accomplish. It destroys all sins. By resorting to Revā all creatures are liberated quickly.

20. Even if they belong to sinful species, by worshipping Śiva on the banks of Narmadā they are not born again in (any of) the species.

21. This goal is difficult to attain. She destroys all sins. Beings get liberated from Saṃsāra after resorting to Revā.

22. Hence one should as a habit take the holy bath and smear oneself with holy ash. By approaching the banks of Narmadā, one shall quickly attain Siddhi.

23-32. A man who calmly and respectfully adores the Liṅga thrice a day, shall become freed from all ailments and attain the greatest goal.

Even if he be a sinner, he will attain Siddhi in six months. Those who have great purity of mind attain Siddhi in three months.

Just as snow touched by rays of the Sun breaks into fragments and vanishes from the top of a mountain, so also sin when touched by the splendid particles of holy ash gets destroyed.

Those Brāhmaṇas devoted to Rudra who are sprinkled with holy ash charged with the Mantra Sadyojāta[1] etc. shine like the Sun without impurities.

Just as serpents afraid of Garuḍa, perish, so also the sins when sprinkled with ash, perish.

Those who smear themselves with the holy ash sanctified by the waters of Narmadā, are immediately rid of masses of sins. There is no doubt about it.

Those who observe Pāśupata Vrata devoutly in the manner enjoined without eating Śūdra food attain the greatest goal.

Brāhmaṇa’s food is (regarded as) Amṛta (Nectar); Kṣatriya’s food is remembered as milk; Vaiśya’s food is mere food, and Śūdra’s food is proclaimed as blood.

Those excellent Brāhmaṇas who get nourished with Śūdra’s food and juice and later die, become deprived of Tapas and knowledge and are born as crows and vultures.

Sinful action of men remains based on their food. If one takes anyone’s food, he takes the latter’s sin too.

33-40. Śaṅkara has declared that, more particularly so, in the case of those who are unsteady in the performance of austerities despite the fact that they have resorted to the holy rites of ascetics. Undoubtedly they go to Naraka.

Brāhmaṇas of this type, if they are well established in Pāsupatya [Pāśupatya] Vrata, do undoubtedly burn the great mass of sins.

This has been urged by Śruti that those who associate with a cheat and are afflicted by avariciousness should not be talked, to or associated with (accommodated in the party of the good).

People are ruined due to the faults committed by their parents; others are ruined as a result of their own actions; and still others are ruined due to vanity born of knowledge and egotism.

Those who have been excluded through the orders of the Smṛtis but still adhere to Śaṅkara’s pious rite, undergo sufferings, hut in due course they attain the greatest goal.

Fools, men who have no faith, those with increasing hypocrisy, wicked souls and those who glorify a bad doctrine do not attain Siddhi.

Those who adhere to Śāṅkara Vrata and are highly fortunate in practising the rites of Tīrtha, are born undoubtedly in base wombs, if they are avaricious.

Evil action is not quelled by Tīrthas and Dānas. But sins committed due to inadvertence or ignorance become dissolved.

41-50. After knowing this, all Brāhmaṇas should act in accordance with the injunctions (of religion). They must frequently recite in a low voice the great Brahman (the Vedic passages). He who recites the passages connected with Lord Virūpākṣa (Śiva) of the highest form and also the Rudra Mantras sees Īśāna directly within six months if he avoids undue attachment (to the world). He who has perfect self-control and recites the Saṃhitās ten times on the banks of Narmadā shall be liberated from all sins.

He who reads the Purāṇa Saṃhitā whether pertaining to Śiva or Viṣṇu, before a Śivaliṅga on the banks of Narmadā becomes identical with Śiva. Until the destruction of all living beings, he is honoured in Svargaloka.

This Nandigītā was formerly uttered by Nandin in order to dispel the sufferings of worldly existence.

He uttered this in a Śiva shrine in the assembly of celestial sages, Siddhas and Gandharvas. Listen to this splendid Nandigītā, O king, with full concentration of mind. It is meritorious. It gives heavenly pleasures and salvation. It destroys the fear of worldly existence.

“O people distressed at every step by worldly sufferings, if you wish to avoid the deep abyss of worldly existence, O people bound with different kinds of bonds of Karmas perpetrated by yourselves, listen for the sake of your own happiness to this beneficial thing recounted by me.

O Śakra, do not go along the crooked path. O Yama, do not torture me. O Pracetas (Varuṇa), subdue your own mind. O Vittapa (Kubera), eschew avariciousness.

If you are sick and disgusted with the tossings and upheavals of the waves of the ocean of worldly existence, distribute your entire wealth among the distressed and helpless people and also the people of distinguished characteristics.

51-60. The Pināka-wielding holy Lord protects the man who is disgusted with birth, is afraid of death and is overwhelmed by lust etc., but who does not slip from Yama (restraints), Niyama (observances) etc.

O Kīnāśa (god of death), do not be arrogant. If you inflict injury on a creature that has sought refuge in Śarva (Śiva), you will be laughed at. That alone will be your refuge.

What can cause fear unto men devoted to Śiva and Viṣṇu? The terrible Kāla is but a child. Who is Mṛtyu (god of death)? Who is base Yama? (They are negligible.)

Unto the creature distressed by the burden of mundane existence (but) habitually residing on the banks of Revā, Bharga and Bhagavān (Viṣṇu) are destroyers of the fear from worldly existence.

O pitiable fellow, if you wish for (spiritual) knowledge and salvation, resort to Śiva, meditate upon Śiva, eulogize Śiva, worship Śiva and bow down to Śiva. Recite the scriptural text of Pañcānana (Pāśupata Path); perform the Japa of the five-lettered Mantra (namaḥ śivāya). Meditate on the Tattvas consisting of five; worship the great Pañcānana (Śiva).

Of what account are those series of rites which have been differentiated due to diversity of nature, if the glorious Pañcānana, Śiva, is served exclusively?

Of what avail are the confident, maddening, trumpeting sounds of the elephant of worldly existence, if Lord Pañcānana (Śiva; a lion) is resorted to with the positive fragrance of faith and devotion? O foolish, deluded one, why do you grieve after seeing the futility of Karmas? Perform the Japa of Bhīma (the terrible one), the consort of Bhavānī, the destroyer of fear.

O deluded one, resort to Bharga, the Lord of Suras, the bestower of heavenly pleasures and salvation—Bharga who has his abode on the banks of Narmadā and who is the cause of the destruction of numerous miseries.

61-70. O deluded one, why do you go to distant quarters like a mad person (or) like one devoid of any feelings, after abandoning Revā worthy of being attended upon by even the celestial river, and where Lord Hara and Lord Hari are stationed on her banks?

Resort to the meritorious waters of Revā; worship the eternal Rudra; perform the Japa of the five-lettered Mantra (namaḥ śivāya) and go to the desired region.

Why torture your own body by pursuing innumerable means of Mokṣa? Resort to Revā. After attaining Śiva the greatest region is easily achievable.”

What Nandin sang in the presence of Śiva in this manner after going to Kailāsa and meeting the Guardians of the Quarters, has been recounted to you now.

Mārkaṇḍeya said:

He who always protects pious rites and is devoted to the holy bath and Dāna after reaching the banks of Narmadā is rid of all sins.

One may recite all the Vedas for a hundred years disregarding the injunctions or perform the Japa of Mṛtyulāṅgala (Mṛtyuñjaya) Mantra, namely tryambakam yajāmahe, etc. (RV VII.59.12). This may equal the other or may be even superior to it in Guṇas (merits).

Just as a person who is not pure either in Bīja (semen i.e. Father) or in Yoni (mother) does not obtain (the benefit of) Rudra Mantra, so also Lāṅgala (Mṛtyuñjaya Mantra) does not stand by (save) the person bereft of life span.

A person of great self-control who performs the Japa of Gāyatrī is superior in good qualities. Stationing himself on the banks of Narmadā, he who recites Mantras beginning with (1) agnimīle, (2) iṣetvo, (3) agna āyāhi and (4) śanno devī, is rid of sins.

One would perform Brahma Yajña. One who always performs, with concentration, the Japa of the Vedas along with the Aṅgas and Upāṅgas, does not obtain that benefit which a man of self-control obtains by the Japa of Gāyatrī.

71-80. A Brāhmaṇa equipped with the (knowledge of) Veda is rid of all sins by performing once the Japa of Rudrādhyāya. He goes to Viṣṇuloka.

By performing Japa of another Saṃsthāna, Sūkta or Āraṇyaka one is rid of all sins and goes to Viṣṇuloka.

Whatever Japa is performed and whatever Dāna is offered, if done so on the banks of Narmadā, shall become everlasting. Those who always resort to Narmadā with Vratas of this sort go to the Vaiṣṇava region or the immutable Śaiva region after death.

Some men go to Satyaloka and others go to Sūryaloka. There they remain surrounded by groups of heavenly damsels till all the living beings are annihilated. While this was the situation in this world, O great king, ten crores of sages, original inhabitants of Kurukṣetra, resorted to the banks of Narmadā along with me, O blessed one. They had their diet restricted to fruits and roots and they continued to adore Śiva.

The period of time extended to a hundred divine years which according to human reckoning comes to thirty-six thousand (years).

When the Sandhyā period elapsed, O excellent king, the remainder stood at a hundred years of human reckoning. Then there was a drought that destroyed all people, whereby everything met terrible destruction.

81-90, Due to the power of those sages who had mastered the Vedas and attained Siddhi earlier, Lord Indra, the slayer of Bala and Vṛtra, showered rain.

All round there was the downpour with profuse supply of water. As a result of the rain, their sustenance became possible.

A long period of time was spent by those desirous of great Siddhi (sustaining themselves) with Śyāmāka, Iṅguda, Bilva and other things growing on the banks of Narmadā.

Again when there was the advent of the closing period of the Yuga and only a small part of Kali Yuga remained, all the mobile and immobile beings became entirely dried up.

The entire surface of the earth became denuded of trees, medicinal herbs and hedges, grasses and creepers too, as it was affected by drought.

Thereupon thousands of those sages became distressed due to hunger and thirst. As befitting the nature of the Yuga, O king, they became bereft of Sattva (intrinsic strength).

When the end of the Yuga was imminent, when people ceased to utter Svadhā and perform Homa, they were unable to decide: “What should be done? Where will we go? Who will be our refuge?”

I told them repeatedly: “Do not be afraid. Many such changes of times have been witnessed by me.”

They were brought to the banks of Narmada by me. “This divine (river) alone is our refuge when the close of the Yuga is imminent. O excellent Brāhmaṇas, we do not have any other refuge. This is the mother of all living beings, O excellent Brāhmaṇas.

91-96. It was by resorting to this great river that our grandfathers and great-grandfathers and other forefathers—all of them, went to heaven.

Seven of my earlier grandfathers beginning with Bhṛgu, Dhaumṛṇī, my wife, the highly virtuous lady of pure smiles, Manasvatī, my mother, Bhārgavas, Aṅgiras-s, Pulastya, Pulaha, Vasiṣṭha, Ātreya, Kāśyapa and other highly glorious ones practising vows and observances numbering hundreds of thousands attained Siddhi here.

Hence this highly esteemable river should never be abandoned. No other river is capable of giving the benefit of the three worlds.

The residents of the banks of Narmadā are rid immediately of many Dvandvas (mutually conflicting things) and also the great fear of hunger and thirst. Hence the excellent river should be resorted to with all endeavour by those who desire great welfare here in this world and hereafter.”

Footnotes and references:

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[1]:

The following are the sources of the Mantras:

i) agnimīle [agnimīḷe?] purohitam (RV I. 1.1.)
ii) iṣetvo (KS 3-6).
iii) agna āyāhi vītaye (RV VI. 16.10).
iv) śanno devī abhīṣṭaye (RV X.9.4).

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