Skanda Purana
by G. V. Tagare | 1950 | 2,545,880 words
This page describes Origin of Duhshileshvara (Duhshila-ishvara) which is chapter 274 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 two hundred seventy-fourth chapter of the Tirtha-mahatmya of the Nagara-khanda of the Skanda Purana.
Go directly to: Footnotes.
Chapter 274 - Origin of Duḥśīleśvara (Duḥśīla-īśvara)
[Sanskrit text for this chapter is available]
Sūta said:
1-3. There is another Liṅga installed earlier by Durvāṣas. It is the Liṅga of the three-eyed, noble-souled Lord of Devas.
O Brāhmaṇas, a person who in the month of Caitra undertakes to propitiate it (the Liṅga) with dancing, vocal and Instrumental music thrice a day, will be the king of Gandharvas with his favour.
The sages said:
Who is this sage named Durvāsas? By whom was Hara installed? O highly esteemed one, at what time was it installed? Mention everything in detail.
Sūta said:
4. Formerly, there was one Niṃbaśuca in the excellent city Vaidiśa.
5-7. He was the head of a Maṭha and he worshipped a certain Liṅga. Whatever he got like clothes etc., he used to sell to devotees of Maheśvara. As the cost of those things, he used to take gold from those people. He never spent anything. He was engaged only in hoarding. After a long time, his cash-box became profusely filled with gold. O Brāhmaṇas, you know, he won very miserly.
8. He placed the cash-box under the ground and went on with his trading activities. He never left the room.
9. O excellent Brāhmaṇas, even for the worship of the Lord, he never trusted anyone. Nor did he leave his room.
10. In course of time, a Brāhmaṇa called Duśśīla who robbed others of their wealth, noticed that treasure, He thought:
11-13. ‘To gain the confidence of this wicked-minded one, I shall become his disciple. With piteous utterances and flattering remarks of various kinds continuously spoken day and night, I shall contrive to make him idle.’
One day, he saw him seated in the middle of his Maṭha. He approached him and prostrated before him. With palms joined in reverence, he stood humbly and said:
14-19. “O holy Sir, today your power of penance was heard by me. In the whole of the world, there is no other sage like you; hence I have come here from a far-off place, because I am prompted by Vairāgya (absence of attachment to worldly pleasures).
I have realized that the worldly existence is worthless. What is it but a series of births, deaths and old age! It means that youthful days of men are nothing but evanescent dreams just like a river which originates from a great mountain. It is not permanent. Its power is momentary.
Sons, wives and other kinsmen—all these should be known as associations of sinful ones. Hence tell me something for the purpose of crossing the ocean of worldly existence.
Mention today some means of crossing this vast ocean; which is well founded in instructions, so that, O Brāhmaṇa of excellent holy rites, I can cross the sea of worldly entanglement with your favour.”
20. On hearing his words, he (i.e. Niṃbaśuca) became glad and experienced horripilation all over his body. He thought: ‘Who may be this devotee of Maheśvara perpetually engaged in meditation who has come to me?’ (and then said:)
21. “From what you say, it is evident that you are very blessed. Your intellect is such a fine one though you are still very young and so tender!
22. If a person, in the prime of youth is calm and quiescent, he is to be really called a tranquil man. Who does not attain tranquillity when the primary secretions of the body become feeble?
23. If you have such a strong detachment with worldly pleasures, do propitiate Śaṅkara, the moon-crested Lord of Devas.
24. The ocean of worldly existence cannot be crossed otherwise, even through Japa of severe sort is resorted to. This has been well understood by me through my contact with (meditation and study of) scriptural texts.
25-26. One may be a Śūdra or a Brāhmaṇa, a barbarian or a sinner. If he gets initiated in Śivadīkṣā (Śaiva cult) and places a flower devoutly on the top of the Liṅga while reciting the six-syllabled Mantra, he attains that goal which even the performers of Yajñas do not attain.
27. If a man makes the gift of a garment, shoe or underwear devoutly to one endowed with Śivadīkṣā initiation, what has he to do with Yajñas?”
28. On hearing these words, Duḥśīla placed his head on his feet which he grasped firmly and uttered these words:
29. “O holy Lord, do me this favour of granting Śivadīkṣā, so that with great concentration, I can serve you everyday.”
30-31a. Thereupon, O Brāhmaṇas, this ascetic thought in his mind: ‘Some extraordinary man has come here. He appears to be very brilliant. I have no other disciple. Hence, I shall make him my pupil.’
3lb-32. Then he caught hold of his hands and said: “If it is so, O dear one, enter into an agreement with me so that I can initiate you today itself. You should build your hut very far away from this Maṭha. Once the sun sets you should never enter this place.”
Duḥśīla said:
33. O excellent one among ascetics, your command is authoritative to me. What shall I do with the Maṭha especially after nightfall?
34. If a disciple does not carry out the behest of the preceptor precisely as it is uttered, his holy vow (Vrata) is futile. Thereafter, he has to fall into Naraka.
35. On hearing those words, Niṃbaśuca, the sage, became pleased. He duly granted the initiation to that man who (appeared to be) endowed with humility.
36. Ever since then, he engaged himself in serving him and charmed his mind with his eagerness for service.
37. But he mentally pondered over his sole objective day by day. Though he watched very carefully, he could not see any loophole.
38. The devotee of Śiva (i.e. Niṃbaśuca) never left that room nor the cash-box filled with gold to the brim even at the time of taking food or worshipping the Lord.
39-42. Then Duḥśīla thought thus in his mind: ‘I have no access to the Maṭha at all during the night. At sunset the sinful fellow bolts it firmly in an instant. What can I do then?
This Maṭha is built with excellent stones. There is no question of digging it up. Since it is very tall, other means too will not facilitate entry.
Hence shall I administer poison to him or kill him with weapons? Shall I even during the day cause his death like that of an animal beaten to death?’
43-45. Even as he continued to ponder thus, rainy season set in. It was the dark half of Śrāvaṇa. The sun was in Cancer. A devotee of Maheśvara, a rich man, came there in a hurry, bowed to him and loudly announced thus: “I will perform a holy rite on the fourteenth day, O Lord, if you grant me permission and come to my village gracing it with your benign presence.”
Sūta said:
46. On hearing it, sage Niṃbaśuca became glad. Saying “So it shall be”, he immediately sent him back.
47. “I shall come at the proper time accompanied by my pupil. I shall do something very beneficial to you, O dear one, there is no doubt about it.”
48. When the stipulated time arrived, the devotee of Siva finished his morning routine and started in the morning itself accompanied by Duḥśīla. Throughout he experienced a great thrill with hair standing on their ends.
49. As he proceeded along his path, he came to the sacred river that falls into the sea. It was the well-known Muralā (Narmadā—De, p.134).
50. On seeing the river, he said these words: “Dear disciple, I shall in your company, perform the adoration of the Lord in Muralā itself. Be ready.”
51-53. “Of course”, he said and stayed behind on the excellent banks of the river. As for Niṃbaśuca, he had already been favourably impressed by his good qualities. He thought him an excellent disciple and fully confided in him. He took the rags wherein the cash-box had been wrapped up and concealed along with Jāgeśvara Liṅga. He threw it down and went a short distance for the purpose of evacuating his bowels.
54. When he went out of sight behind a thicket surrounded by canes, Duḥśīla took up the cash-box and set off quickly towards the northern side. He was extremely pleased with himself.
55. When he (Niṃbaśuca) returned he could not see Duḥśīla. Only the rag was seen with the Jāgeśvara Liṅga.
56. He washed himself quickly and slightly. Uneasy in mind he did not perform the rite of Ācamana (ritualistic rinsing of the mouth) and returned to the place where the rag had been left.
57. When he found out that the cash-box with his collection had been taken away by the disciple, he fell on the ground in swoon,
58. After regaining consciousness, he rose up with great difficulty and beat his limbs and head against the rock.
59. (He lamented:) “Alas, I am ruined! I am duped! I have been robbed by that evil-minded rogue. What shall I do? Where shall I go? How can I see him?”
60. On seeing his footprints he followed briskly but due to his old age he became tired. Hence he returned to his Maṭha.
61. Taking the cash-box Duḥśīla went to another place and practised trading activities with the gold he took.
62. He took a wife and had a life of a householder. He grew into an old man without any child.
63. Once, accompanied by his wife, the Brāhmaṇa went to Camatkārapura with a great interest in pilgrimage.
64. He wandered visiting all the shrines and taking his holy bath in all the Tīrthas. The excellent sage named Durvāsas was seen by him.
65. With great devotion, he was engaged in dancing and singing in front of his deity. On seeing him the Brāhmaṇa bowed down and spoke these words:
66. “By whom was this pure Liṅga of Śaṅkara installed? Why do you dance before it and indulge in singing? What you are doing does not befit sages.”
Durvāsas said:
67. It was by me that this Liṅga of the Trident-bearing Lord of Devas was installed. (I dance and sing) because Maheśvara is fond of dancing and singing.
68. I do not have sufficient assets to make a befitting food offering to the idol.
69. In the meantime, a saint practising Yoga came there. His name was Cirbhaṭi. Durvāsas was asked the following Vedāntic passage.
70. “Those worlds are devoid of the Sun. They are enveloped in blinding darkness. Those people who murder their own souls go over to them after death.”
71. He then sat down and then clarified the passage. What he narrated was understood by Duḥśīla too.
72. Thereupon, he got a deeper devotion for Hara generated in him. Bowing down to the Lord (i.e. Durvāsas) he spoke these words:
73-74. “O holy Sir, I am a Brāhmaṇa only by birth and not by my activities. Never have I given anyone any food to eat. Only through deceptive means, I have amassed a great deal of wealth of the deities and Brāhmaṇas, I am overcome by indulgence in vices such as dice (gambling) and harlots.
75. Though I am a Brāhmaṇa, I made a devotee of Śiva my preceptor. With many flattering remarks, he was deceived by me and his hoarded cash was looted.
76. The money thus looted was employed in legitimate means and made to increase. But that preceptor of mine has moved to the other world.
77. With this repentance I get scorched day and night. I wish to perform the rite of Puraścaraṇa and give away the wealth in charity. Hence do me this favour.
78. I have ample wealth, O leading sage, but no child. Hence, O sage, tell me how to make use of that wealth as means of sacred welfare both here and hereafter. I shall do everything accordingly.”
Durvāsas said:
79. After committing thousands of sins, one who becomes devoted to piety thereafter can cross the ocean of worldly existence (though) with great difficulty.
80. You adopted a Śaiva as your preceptor in (early) days. Thereby the Guru (preceptor) has become so even unrighteously. There is no doubt about it.
81. A Brāhmaṇa shall first become a celibate religious student, then a householder, thereafter a Vānaprastha (forest hermit) and a recluse, then a Kuṭīcara (one dwelling in a hut).
82. Then, he becomes a Bahūdaka (one who bathes in many rivers), Thereafter a Haṃsa and ultimately Paramahaṃsa.[1] Then he attains salvation by resorting to this path.
83. But you have followed a wrong path because though a Brāhmaṇa you adopted the path of a Śaiva, Thus a great sin has been committed.
Duḥśīla said:
84. In all the Vedas, Rudra is glorified as the supreme Lord. Why then have you pointed out a defect in regard to his initiation (into Śaivism)?
Durvāsas said:
85. It is the truth that has been mentioned by you that Rudra is glorified in the Veda. Vāsudeva too is glorified on many occasions and Brahmā also with special emphasis.
86-88. The Dīkṣā pertaining to a Brāhmaṇa is based on institution of the sacred thread. The Gāyatrī Mantra should be used as the main Mantra for Japa and the Guru (preceptor) shall be one devoted to Vratas.
If any one adopts Śaiva or Vaiṣṇava Dīkṣā, he shall not be a true Brāhmaṇa though he may have studied all the six Aṅgas. Another thing, in your fraudulent activities you have broken Liṅgas because you have caused avoidance in Vratas. Hence you have no means of expiation. I have thought over it very well in accordance with the line of Smṛtis.
Duḥśīla said:
89. Learned men say that friendship of good people is based on seven Padas (steps, words) (i.e. If some one walks along with another seven steps or speaks to him seven words, the friendship has been initiated). On the strength of such friendship, I am now saying something to you. Listen to it.
90. I have vast assets. If anything can be achieved thereby do tell me, O highly esteemed one; I shall do everything.
Durvāsas said:
91. There is only one way whereby your sin can be eliminated. If you perform it at my instance you will become pure.
92. They praise penance in Kṛtayuga, knowledge in Tretā, pilgrimage in Dvāpra and only Dāna in Kaliyuga.
93. Now, it is the time of Kali. It is current in its terrible form. Hence make a gift of Kṛṣṇājina (skin of black antelope) in order to wipe off all sins and gain purity.
94. Similarly, if you feel some compunctions about the preceptor’s cash, then build an abode (shrine) of Śaṅkara in the name of the Guru.
95-96. In that case you will instantly become free from indebtedness to him also. If his wealth is put into use elsewhere, give that unto specially qualified Brāhmaṇas with great mental concentration. Always give a pot filled with gingelly seeds along with gold. Thereby all your sin will be expelled from your body.
97-98. Another thing, during the month of Caitra, I always come here devoutly from the far-off Kalpa (?Kalāpa) village to the palace here built by myself. Thereafter, I go. This is my Vrata.
99. Hence, with care you must look after this palace which has been built by me. It should be remembered always in the matters of ablution etc. in various ways.
Duḥśīla said:
100. I shall carry out your instructions, O excellent sage, strictly as you say.
Durvāsas said:
101. O Brāhmaṇa, after the antelope skin has been gifted away, give the vessels of gingelly seeds for the purification of secret sins. Thereby, all the sins shall be purified (dispelled).
Sūta said:
102. On hearing his words the noble soul gave devoutly antelope skin to a Brāhmaṇa maintaining the sacred fires.
103-105. O Brāhmaṇas, at the bidding of Durvāsas he did everything in accordance with the injunction. As he gifted the vessels filled with gingelly seeds everyday with great devotion, he became free from sins. So (the sage) granted him initiation into salvation and activities pertaining to it. After granting the initiation duly, he spoke to him sweetly: “Give me the monetary fees due to a preceptor.”
Duḥśīla said:
106. O holy Sir, ask for any monetary gift quickly. If I have the capacity, I shall give it without any dishonesty in regard to my wealth.
Durvāsas said:
107. I shall go to Kalpa[2] village. Now it is Kali Age. I will never come here before the advent of Kṛta Age.
108. The palace that has been built by me is only half completed. You must see that it is completed. This is the monetary fee due to me as a preceptor.
109. The programme of dance, music etc. should be followed in accordance with your capacity. Oblations should be offered before the deity, viz. flowers etc.
110. After saying this that leading sage went to Kalpa village. Duḥśīla did everything that he had suggested.
Sūta said:
111. Even as he did everything with great devotion that Brāhmaṇa named Duḥśīla is being glorified by that very name.
112. He who visits that Lord in the month of Caitra, is rid of his annual sin in an instant.
113-114. If anyone carries out the bathing rite etc., his sins arising in the course of thirty years are expelled from his body.
He who conducts dance and music programme before the deity, is rid of all the sins committed ever since his birth and upto the death. He shall attain salvation.
Footnotes and references:
[1]:
These are the four categories of Sannyāsins.
[2]:
The verse shows that ‘Kalpa’ to be probably the mythical Kalāpagrāma where the last scions of the solar and lunar race kings are waiting for the end of Kali Age. It is presumed to exist somewhere near Badrinātha in U.P. (De. p.84).