The Skanda Purana

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

This page describes Origin of Eminent Ashrama of Candi [Candika] which is chapter 36 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 thirty-sixth chapter of the Arbuda-khanda of the Prabhasa Khanda of the Skanda Purana.

Chapter 36 - Origin of Eminent Āśrama of Caṇḍī [Caṇḍikā]

[Sanskrit text for this chapter is available]

Yayāti said:

1. O foremost Brāhmaṇa! when did the hermitage of Candī [Caṇḍī/Caṇḍikā?] happen to come up there? What is the time in which by taking a look of it, fruits can accrue to human beings?

Pulastya said:

2. Listen O king! I am narrating the story of it as a destroyer of sins. By listening to it, a human being can definitely get free from all sins.

3. In olden times, in the Divine Age, O king! there was a demon named Mahiṣa. By a boon of Brahmā he had turned out to be ferocious for all gods.

4. He had earned victory over Indra as well as thousands of other gods. With his fear, the gods had moved about hither and thither for their own welfare.

5. Having subjugated the three worlds, he had become like Indra.

6. He had put demons forcefully above Viṣṇu, Śiva, the semi-gods, Maruta (the king of solar dynasty) and the Earth.

7. Getting distressed with fear, Fire also then gave up the company of gods and began to accept the offerings to it by the demons.

8. The Sun also radiated in accordance with his will. The Ṛṣis also got affected deprived of their share accruing from the conduct of Yajñas i.e. the religious ceremony of sacrificial fire.

9. All kings in the world got meddled up in the wheel of his deeds. The best on earth deprived of their share of offerings made to sacrificial fire began to live like slaves.

10-11. Then once, all the gods assembled together and approached Bṛhaspati, the best among the Brāhmaṇas and asked him very humbly, “O Godly Self! what shall we do—destitutes as we have become? Therefore, suggest the way to destroy the bad soul Mahiṣa.”

12-17. O king! when the Teacher of gods was so told, giving hope of life to the residents of heaven, he said, “The demon has got firmly settled on power after getting a boon from Brahmā. He cannot be killed by all gods together. Only a young woman can free you from him. Hence, all of you together proceed to the Arbuda—the foremost of all mountains. By your observing penance for a considerable time in the lake there you will make your goal. The goddess Candī will assume the form of a powerful, yet enthralling beauty. Worship her in a distinct manner as this world is encompassed by her. She needs to be pleased for the killing of the bad soul Mahiṣa. She will make her endeavour by descending in her incarnation. By her hand the wicked-minded will of course, be killed. I shall narrate you the befitting incantation to invoke her power as a means of solution. I shall also do so with regard to the procedural worship by which the auspicious liberation can be availed of.

Pulastya said:

18. After his saying so, all gods were taken over by a sense of happiness. Then along with him, O king! all of them proceeded to the Arbuda mountain.

19. Making them to take a bath there, Bṛhaspati got them purified. Then O king! imparting them the incantation of supreme power, he made them accomplished.

20. Then along with family, the gods worshipped there with flowers, incense, oil, garlands and with offering of sacrifices for three hours per day.

21. With different incantations and by taking enchanting hymns with all devotion they continued to pray there regularly by lighting up earthen lamps.

22. Without cheating, without ego, intent on faith in the Teacher, enjoined with the congruent incantations keeping in mind the placement of gods in different parts of the body, the gods appeared to be on the threshold of having equanimity of vision.

23. O virtuous earthly being! with their remaining engaged like this and after a lapse of seven months, the Goddess of gods became pleased.

24. O king! with brightness; similar to an assemblage of lamps together coming onto their bodies and with purity acquired through incantation, the brightness of gods’ bodies appeared to increase.

25-30. Within six months, the gods had acquired more than the brightness of twelve Suns together. Then the king, noticing that they had thus been endowed with brightness Bṛhaspati, giver of all fulfilment, who was present there created a circle and made all the gods—inhabitants of Heavan sit in its circumference. He pulled together the brightness of their bodies O king, through invocation of the right incantation for the purpose of placing them in the circle as conceived. Then a lustrous and beautiful girl came alive there. Having a great body, she was the apparent form of power endowed with all divine qualities. Indra gave her his thunderbolt. The God of oceans gave her the net. The Fire God also gave her the power. The Chief of Wealth, Kubera, gave her the vehicle, i.e., the carrier in the form of lion. All other gods also gave their weapons with pleasure. O best of kings! their offering of weapons to her was accompanied with earnest recounting and recitation of hymns.

The gods said:

31-35. Homage to you O Goddess of gods! having the golden resplendence. Homage to you, O Lotus-eyed! and the Mother of the World. Homage to you through whom the world is exhibited and homage to you also for whom hymns have been rendered world-over. In your heart, you are the abode of beauty and for gods you are like an offering of beverge [beverage?] for the night. O Goddess! in your different forms, you are the image of tolerance, prosperity and radiance. You are also the wife of Fire. You are Sāvitrī, Kamalā, Sati [Satī?], Gaurī, Mahāmāyā, Cāmuṇḍā and Sarasvatī. You are Bhairavī having that ferocious form and the bearer of Chanda, Munda [Caṇḍā, Muṇḍā—caṇḍamuṇḍā?] and the sword. You are the darling of Śiva and having a great body you are greater in courage than an army of elephants. You are always fond of meat and wine and always devoted to the protection of your devotees. You encompass both the living and the non-living in the three worlds.

Pulastya said:

36. With such singing of glory by all the gods, the Goddess became pleased and told them to ask for a boon from her.

The gods said:

37-38. Mahiṣa—the demon so named among all the demons has become invincible to all living beings as well as even to gods by a boon of Brahmā. We can only be liberated by a woman. Hence O Goddess! you therefore kill him.

The Goddess said:

39-40. O Gods! you go back to your own places happily. I shall kill him when the appropriate time comes. Having been said so, all gods then became pleased and went back to their places.

41. Given such a liability, the Goddess stayed back there in the mountain with all pleasure. Then in due course of time, the godly saint Nārada came there.

42. As devoted he was to undergo pilgrimage, he, after having a look of the Goddess there, then followed his way to Heaven where Mahiṣa was (forcibly) putting up.

43. Seeing the Sage there, the demon Mahiṣa got up and paid homage bowing down with all humility.

44-46. Then he offered him his worship with the mixture containing equal proportion of five ingredients viz. milk, curd, ghee, honey and sugar etc. and gifts and then offered him a seat. Then seeing him receding well into rest after getting comfortably seated, he made the following statement: “O virtuous Sage! wherefrom and to gain what have you come here? I have no sorrow. I have my sons, wife, kingdom and wealth too. I have also servants attending upon me. But O good Brāhmaṇa! what shall I do with all these! I shall give you everything and you can have it from me as per your need.

Nārada said:

47-48. I greet you. You are fit for all these. Having taken recourse to the regular pursuit of duties as part of sage-hood, we have become desireless. Coming from the mortal world, I am on my way to the place of Brahmā. Your place has come in between my way and I have become curious after seeing you.

49. The demon Mahiṣa said, “O Sage! has anything surprising been ever seen by you on the surface of the earth? Did you ever come across any powerful godly figure or man or for that matter any demon?”

50-71. Nārada said, “O King of demons! I have seen something very astonishing on the surface of the earth which I never saw either among the mobile or immobile in the three worlds. There is a mountain famous by the name Arbuda on the earth’s surface which like the Heaven is ornamented with trees yielding fruits and flowers in all the seasons. Trees like Bakul, Champak, Mango, Ashok, Kaner, Palm, Date palms, Banyan, Bhallataka and Dhabala are there in this mountain. There are also the trees like Saral, Jackfruit, Ninduka, Karveer, Hibiscus, Parijata, Malaya and Sandal-wood in the mountain. There are also many kinds of flower trees with different types of fragrance. The mountain is also full of many types of edible fruits. There is no such tree, creeper and medicinal plant on the plains, O Primus among the demons! which I did not find on this mountain. The place is full of the melodious sounds of birds like Chakor, Peacocks, Chatakas, Cuckoos, Swans and birds with white feather. With such sounds dropping in the ears, the sages engaged deeply in meditation get pierced with the arrow of amorosity. With brooks offering a sight of high delight to the eyes, the mountain also has rivers with clean water and is enjoined with pools full of thousands of lotuses. Men with large eyes like the lotus leaves but with slender waists and sweet smile intent upon observance of religious vows as per the scriptures are to be found there. What more do I say about it? The insects born out of heat here, the birds, the trees, the plants, the animals and the human beings on this mountain are among the best in the world. Having a breadth of ten Yojanas, two times as much of the same for length and five Yojanas in height, this mountain is similar to Heaven in the mortal world. While roaming about here and there in the mountain out of sheer curiosity, I saw a beautiful and powerful woman who appeared to be a matter of wonder to me from all respects. I have never seen nor heard of such a goddess, a divine lady singer, a demoness, a woman or of any such best woman. All women even Rati, Preeti [Prīti?], Uma, Lakṣmī, Sāvitrī and Sarasvatī can (only approximate) a fraction of this woman as far as beauty is concerned. Then after seeing such a beautiful woman, I, O prominent demon! got afflicted with desire and became highly excited. Then after composing the mind, I resolved that I would never get into any conversation with this woman. A mere sight of this woman is hightening up desire in the mind. So, I cannot be sure as to what will happen to me by getting into a dialogue with her. I have adapted myself to celibacy in the long and enduring process of pursuit of penance. Further continuance of mine at this place may nullify my victory over the sense objects obtained through perseverance. I better proceed to some other place so that my penance does not go waste. Brahmā has created the woman as a name for impendiment [impediment?] in the path of penance. She is not only like a lock on the door to Heaven but is very much a step on the road to Hell. Forbearance, penance, truth and persistence of family name remain as long as a woman is not sighted especially in isolation. Keeping my eyes closed and after repeatedly thinking like this, I have come here and stayed put without speaking to that beautiful woman.

Pulastya said:

72. After hearing such words of Nārada, Mahiṣa got affected with desire and to hear again, O king! he asked the Sage again.

73-74. The demon Mahiṣa said, “O Nārada, the best of Brāhmaṇas! where is that beautiful woman by the sight of whom you got afflicted with desire? Whether she is a goddess or having a human form or is she a female Yakṣa or a female Serpent or is she a maiden or simply a woman with a beautiful body? Please narrate in greater details to me.”

75-77. Nārada said, “I do not know anything about her including her lineage, as I never asked her anything in this regard. Simply this much I can tell that the same glorious woman has occupied my mind fully. She bears the garland made of rosaries and she has been carrying that earthen or wooden water pot generally borne by the ascetics. She appears to be engaged in penance on that mountain for some good cause. O Lord of the demons! I am now proceeding to the primeval world of Brahmā. I shall not speak anything about her lest the fear of physical desire may overtake me.”

78. Then the king, having said like this, the Sage (Nārada) proceeded to the perpetual world of Brahman. Remembering quite attentively as to what did the Sage say, the demon Mahiṣa commanded his messenger to go to her.

79. (Mahiṣa commanded his messenger) saying, “Go there quickly, have a glimpse of the glorious woman there and be seized of the matter as to for what purpose has she been engaged in penance there.”

80-81. As per the orders of Mahiṣa, the messenger went quickly to the Arbuda region and sighted her having the beauty similar to the interior portion of a lotus. Then after gathering all information about her with due efforts, he came back and told Mahiṣa, the chief of demons, with a sense of astonishment that he happened to come across a woman endowed with all good qualities.

The messenger further said:

82-84. Born of the might of gods and blessed with all boons, the giri, taking resort to virginity, is practising penance to kill you. I asked all the ascetics engaged in penance there who happened to state the same to be true. Now you Great King, do as you please after hearing this. Her beautiful form appearing to be an act of weaving cannot be described. O King! the girl does not speak to anyone there.

Pulastya said:

85. After hearing those words, Mahiṣa was again overpowered with desire. He sent an able-bodied demon as messenger there.

86. (Mahiṣa told his messenger) “O able-bodied! go quickly and bring that female ascetic to me either by treachery or by force”.

87-90. Then the able-bodied demon messenger after paying homage to the King stepped out quickly and reached that region of the Arbuda mountain where that all-mighty Goddess was putting up. Then after paying his homage to her, he spoke out gently: “O Goddess! there is a powerful king named Mahiṣa who is quite famous in the three worlds. He is born in the lineage of Dānu and in appearance, he is as handsome as Kāmadeva. He desires to have you as his wife through all righteous means. Your welfare lies in this and he will fulfill all your desires as his wife. If you become his dear wife and he, your handsome husband, it will fulfill both of yours’ youthhood. There can be no doubt about this.”

91. After his saying like this, the Goddess got angry and with movements of her lips said:

The Goddess said:

92-94a. It is universally known that an envoy is not fit to be killed. Hence in the present situation, I am not turning you into ashes. You go back and tell the mischievous and stupid demon Mahiṣa that no one like him would ever get me. All this strategy of mine has been to kill him.

94b. After hearing these words of hers, the envoy returned to Mahiṣa.

95. Taken aback completely by her beauty as well as overtaken with great fear, the envoy narrated all his efforts (to convince her) to Mahiṣa. He described the details of his dialogue with her as well as her unwillingness.

96. As it is, already affected with severe desire (for her), the King Mahiṣa after hearing those words of the envoy, called for the General of his forces and conveyed what the envoy stated before him.

97. Mahiṣa told the General, “Proceed to the Arbuda mountain with the invincible army and let the forces be fully equipped with cavalry, elephantry, infantry and charioteers.”

98. Then the General constituted an army with four divisions having defenders with powerful weapons and decorated with flag carriers.

99. Mounted on elephants, the brave soldiers appeared as fully prepared. They appeared as if carrying the mountains on their heads while running hither and thither.

100. The marvellous horses of variegated colour with speed similar to. the wind, a swollen army comprising thousands of soldiers with their bodies equipped with defensive guards, was presenting a scene of vigour and energy.

101. The chariots were designed in the shape of mansions. Decorated with tinkling bells, banners were fluttering on them.

102. The infantry was strong with erect bodies and equipped with bows and sharp arrows and with spears.

103. There were one lakh elephants and chariots numbering three times of the same. There were ten times the horses and innumerable infantry.

104. Then encircling the Arbuda mountain from a distance he (i.e. Mahiṣa) confronted the Goddess along with some of his close Ministers.

105-108. Beholding the Goddess in a meditative posture, he, got pierced with the arrow of cupid, but with all humility said, “O Goddess with a beautiful face! I have come here after hearing about your glorious beauty. Hence you take me as your husband as per the Gāndharva ritual of marriage. O you, having a gentle smile, I have sixty thousand wives. Making me feel proud, you be my mistress. O virgin girl! penance is not fit for you. Have all enjoyments as per your desire. By sharing days and nights with me, be the mistress of three worlds.”

109. She did not respond despite his saying like this. Then completely taken over by physical desire, he approached nearer to her.

110. Then becoming aware of his eager desire, the Goddess got seized with anger and began to be reminded of her carrier, the lion. Then as soon as the lion came, the Goddess got herself mounted onto it.

111. The Goddess said repeatedly, “Go back, go back from here. Otherwise, I shall kill you, the stupid demon, here itself.”

112. Then he (i.e., Mahiṣa) along with his Ministers encircled her from all sides. Afflicted with the weapon of desire, his aim was to take her in confinement.

113. Coinciding this, the Supreme Goddess made sounds of derisive laughter when a number of violent and impenetrable male figures erupted out.

114. Holding weapons and brimming with anger they were eager to fight. The Goddess then asked them to strike down that (demon) of heinous crimes.

115. Then they all together confronting Mahiṣa from close angles began to let loose their large number of weapons slowly and steadily.

116. Then happened the war between the followers of the Goddess as well as the demons resulting in all the Ministers (of Mahiṣa) heading towards the domain of Yama, i.e., the death God.

117. With all his Ministers struck down, Mahiṣa became angry and then moved ahead to the mountain along with his troops of soldiers.

118. Then mounting on the best of his chariots, he directed his charioteer to take turn towards that particular place in the mountain where the Goddess had stationed herself.

119. He said, “I shall kill her today and get relieved of my severe anger.” No sooner did he say so than the charioteer, O king, had prepared himself fully on the chariot to proceed.

120. He (the charioteer) steered the chariot on the path that would definitely take to the place where she (the Goddess) was putting up. In the meantime, disorder of the highest order happened there.

121. O king, strong and unbearable wind was blowing on the way, he was taking.

122. Striking the solar system, a large meteor fell onto the earth. Deer were running on the left side of the road, O king, the demon Mahiṣa was following.

123. Either sitting or flying, the birds were excreting plentiful urine. Sitting on the flag staff of the chariot, the vulture was making sound.

124. Without taking any note of the severely disorderly scene, he (Mahiṣa) proceeded ahead and confronted the Goddess with anger.

125. Releasing arrows in plenty, he was uttering ‘stay fixed, stay fixed’ (to his adversaries) and the king! nothing was visible amidst the rows of arrows.

126. Any one from the group of the opponent troop coming face to face to check the angry Mahiṣa, got killed by him and the entire scenario was converted with the area full of red-dyed (i.e. soaked with blood) mud.

127-13la. Then approaching the Goddess, O king! he (Mahiṣa) said with all pride.

“O coward! it would definitely not be fit for me to fight and kill you. It is your childishness that you neither gave any weightage to my heroism, my good fortune and wealth nor did you pay any heed to my words. With all certainty, I know it correctly that you—the beautiful woman has become very proud and haughty. You can follow my words even now and become my dear wife. After having firmly established myself in virility, I do not want to kill you—a woman. In any case I have already earned the fame of victory many a time in wars with Indra—the King of Gods. O ignorant woman! there is no man equal to me in the three worlds.”

131b-137a. When he said like this, the Goddess got possessed with the highest degree of anger. Then lifting the bow and arrow in hands, the Goddess said, “I should not commit the sin by getting into a dialogue with you. It is not in the fitness of things for a virgin to speak to a lecherous man. Despite this, listen to what I say, “It is never that you at all won over Indra in a war by virtue of your own courage. O stupid demon! the gods consider that the boon of their forefather, i.e., the Brahmā is usually more powerful. Glorified by the power of that boon of Him that you are reckoning yourself to be quite superior. As per Brahmā, only a beautiful woman arousing libido can make the world free from your sins. As it is, He has made you invincible to all men on earth. It is Brahma’s boon which has brought victory to you here on Earth. If you have any virility of your own, show it quickly. I shall send you to the Abode of Yama (i.e., God of death), by sharp weapon.”

137b-139. Saying like this, the Goddess released a cluster of eight arrows. With four arrows, she immobilised the four horses pulling the chariot and the severed head of the charioteer by another arrow of hers got thrown up to a distance. One arrow tore apart the banner on the chariot while with the other, his (Mahiṣa’s) chest got wounded. With pain due to his body being so pierced, he took support of the flag staff on the chariot.

140. Then O king! being unconscious for a while, he remained still with his face downward. However, after sometime, he regained consciousness and released arrows towards the Goddess.

141. The Goddess as well as her companions got every region of their bodies thrashed (as a result). Then releasing her sharp-edged best weapon, she broke open his bow and arrow into two pieces.

142. When his bow and arrow got broken, the demon took up spear and shield in hand instantaneously and proceeding towards the Goddess shouted ‘wait’ and ‘wait’.

143. Then the Goddess cut down his sword swiftly with her weapon. She also made his shield immobile with the other half of her arrow.

144. Then the ignorant demon, O king, devoid as it is of weapons and chariot, began to remember various arms and weapons.

145. Then taking a stick of grass in hand and invoking the Brahmāstra (i.e., the weapon given by Brahmā) in mind, he released the same towards the Goddess for his own rescue. However, as soon as he released it, the same appeared like a darkened blown off wick of an earthern lamp.

146. All gods along with Brahmā were taken over with extreme fear at this time to see her courage.

147. Then the king! the Goddess after concentrating for a while, cut off that Brahmāstra swiftly and the same became defunct evidently.

148. When the Brahmāstra became a failure, the best of demons got infuriated and released the weapon of fire which the Goddess also defused with a water cannon.

149. In this way he (i.e., Mahiṣa) employed different kinds of weapons, all of which, running into thousands were defused by the circular weapon in the hand of the Goddess.

150. Thus all the weapons of the strong demon got exhausted. Then he employed the highly divine, yet magical weapon on the Goddess of Gods.

151. Then assuming the form of a buffalo with long and incisive horn and tooth, he appeared like one having a huge body like that of a mountain and came before the Goddess.

152. Mounting herself on the lion, the Goddess then severed his head with her sharp spear.

153. As the Goddess pierced the back of Mahiṣa with spear, then a huge masculine body emerged out of his body.

154. Holding onto the shield and sword, the ferocious Mahiṣa shouted ‘wait’ and ‘wait’ when the Goddess of gods held onto his hair in her hand.

155. Then with the sharp sword, the Goddess struck the demon which took away the life-force from his body. When this happened O king! the lion beside the Goddess tore apart the body of the demon into two pieces.

156-159. After that, assuming the appearance as if seated on excessive anger, the Goddess struck down the remaining demons who out of fear for life ran for and entered the impregnable region beneath the earth. Then all Gods including Maruta, Aśvinī, Viśvadeva, Sādhyā, Rūdra, Guhwaka [Guhyaka?], Kinnara, Āditya appeared making offering of beautiful flowers to the Goddess. They recited several hymns paying their respectful homage to the Goddess with intense admiration.

160-161. They said, “O Pārvatī! you have done the befitting job by rooting out the severity of sins. You have exquisitely destroyed the sins pervading the three worlds. You have got Indra back his kingdom again encompassing the three worlds. Let there be your welfare for such act of redemption. You please ask for the desired boon in your mind. All the gods will be pleased to grant the same to you without any doubt.”

The Goddess said:

162-163. If the gods are indeed pleased and desire to grant me a boon, let goodness accrue to this hermitage of mine here and let its fame spread with such an enjoinder. O gods, I shall remain for ever in this prominent mountain.

Brahmā said:

164-169. O Goddess! human beings after seeing your face in this form here will obtain that supreme passage by virtue of the greater goodness of the hermitage here. Those humans will be endowed with the knowledge of Brahman-hood. As you have performed the ferocious deed of killing the demons here, you will therefore be famous in the world by the name of Candikā [Caṇḍikā?]. This hermitage of yours here will be renowned as per the same name of yours. O beauty! those who after taking a bath here on the fourteenth day of the waning period of the moon in the Month of Āśvina, i.e., October perform the ritual of offering of balls of cooked rice in memory of their deceased forefathers, will obtain the same fruits like that of Śrāddha conducted at Gayā. Taking a look of yours here will also absolve one of all sins.

Kṛṣṇa said:

170-171. Sins of those who spend a night here with full faith and due observation of fasting, will get completely wiped çut and for all times to come. It is beyond doubt that a childless man or woman performing the ritual of offering balls of cooked rice here in memory of his/her forefathers with all sincerity of mind and as per prescribed procedure will definitely be blessed with a child very quickly.

Indra said:

172. If a king deprived of his kingdom observes the ritual of taking a bath here followed up with making of charities will not only get all his enemies dissipated but his kingdom will also expand.

Agni (i.e. Fire God) said:

173. A man doing Śrāddha here with all purity and in terms with his financial capability will accordingly derive the fruits of the same Yajña.

Yama said:

174. Untimely death will never occur to those who after taking (the ritual of) bath here offer sesame to Brāhmaṇas.

The demons said:

175. O Goddess! the human beings who observe the ritual of offering of cooked balls of rice to their forefathers in your hermitage here will never be affected by the fear of rising of ghosts.

Varuṇa said:

176. Those who offer water to the Brāhmaṇas here after taking bath, will attain purity for all time to come in this as well as the other world.

Vāyu said:

177. Those who offer specially the flavoured paste of sandalwood to Brāhmaṇas will remain free from all diseases.

The Giver of Wealth (i.e., Kubera) said:

178. Those who donate wealth to Brāhmaṇas here in commensurate with their capacity will never be deprived of wealth in society.

Īśvara said:

179. One who observes the religious rite of conducting yajña here with all resolution and sincerity at the interval of every four months will obtain happiness for ever in this as well as the other world.

Indra said:

180. A man who, after observing fast for three nights, performs yajña here will be free from all sins starting from his birth till death.

Aditya [Āditya?] said:

181. Men making gifts of umbrellas and footwear (which relieve the feet) here in this auspicious hermitage with all devotion and faith, will obtain the eternal world.

Aśvinī [Aśvin?] Kumar said:

182. Those who offer sweets to Brāhmaṇas here with utmost regards will be bestowed with the supreme and undying love.

Tīrtha said:

183-184. Today onwards, there will be presence of all centres of pilgrimage here. This hermitage will specially earn a place of renown and will be heard from the mouths of people. Following the (religious) ritual of taking a bath with fasting here on the fourteenth day of the waning period of moon in the Month of Aśvina [Āśvina?], i.e., October will result in attainment of fruits encompassing fruits of all centres of pilgrimage.

Gandharva said:

185. Those who undertake the religious activity of Bhajans and Kirtans here will attain the appearance of beauty for seven life-times to come.

The Sage said:

186. One observes the ritual of fasting here for three nights will attain the fruits equivalent to a thousand Cāndrāyana [Cāndrāyaṇa?] Vrata (i.e., the Yajña accompanied by reduction in intake of food progressively on each successive day culminating in no food on the New Moon Day).

Pulastya said:

187. Thus all gods bestowed their blissful boons on the Goddess. O best of kings, and that is how the Goddess has been present here as per the direction of gods.

188. As a result of taking a look of the Goddess in the hermitage here and empowered with her blessings, the mortals started to proceed to the Heavenly Kingdom which in turn became full of the mortals without any difficulty with their penetration.

189. In the wake of this, religious rituals including the relatively longer cycle of Yajña connected with making offerings to the Fire God lost vitality on the surface of earth. Same also became the fate of other religious activities. The gods became deprived of their due worship.

190. Then becoming scared, the Thousand-eyed i.e. Indra through connivance with Bṛhaspati made a quick invocation of desire, anger, fear and excitements.

191-192. Then instructing them he said, all of you along with thirst, deceit and qualities to induce attachment towards offsprings, proceed quickly to the mortal world so as to incite desire in mortal beings both men and women so that they can stay back (instead of proceeding to the Heaven). All of you, as per my orders, be there in the auspicious hermitage of Candī [Caṇḍī/Caṇḍika?] in her service and especially remain there upto the last day of the fourteen day period of the waning period of moon in the Month of Aśvina [Āśvina?], i.e., October.”

193. Your Highness, thus directed, all of them (i.e., desire, anger, attachment, etc.) hurriedly proceeded to the mortal world and kept themselves engaged in its upkeep and preservation.

194. After knowing all this, you—the virtuous earthly being, also proceed quickly there, if at all, you desire the best of both this and the other world.

195. O king he who visits Arbuda mountain and takes a look of Candī [Caṇḍī/Caṇḍikā?], his forefathers get elated and dance, while his great grandfathers get into an uproarious mood.

196. The son (of an individual) who performs Śrāddha (i.e., the religious ritual performed in memory of one’s forefathers) in this hermitage here with all sincerity, besides his forefathers, he enables all of us to successfully cross over this worldly life.

197. O king! one obtains a kingdom from a maiden visit here while the second and third visits enable attainment of the Heaven and Liberation respectively.

198. Therefore, with all sincere efforts, one needs to undertake a pilgrimage here in this Arbuda mountain—the best of the mountains and the best among centres of pilgrimage for results of goodness and welfare.

199. The great Sage Nārada had sung the glory of this hermitage after taking a bath here and in an assembly of Brāhmaṇas.

200. It is of course beyond doubt that the act of taking a bath followed up with making offering of gifts in other centres of pilgrimage give results. But with a look of the Arbuda, all sins fade away.

201. One who listens to its proclaimed greatness with all faith, that human soul attains excellence with all desires nurtured in his mind getting fulfilled.

202. In all homes where the text on the greatness of Arbuda is preserved O king! all desires of the inmates not only get fulfilled but also it begets wealth and prosperity for them.

203. O king! even a human being who reads this with faith, that best of men obtains fruits of pilgrimage and attains prominence.

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