The Sanskrit Epics

by Delphi Classics

  Sakra said, ‘O mighty being, do thou make us happy, by becoming our lord. Excellent being, thou art worthy of the honour; therefore shall we anoint thee this very day.’

  Skanda replied, ‘Do thou continue to rule the three worlds with self-possession, and with thy heart bent on conquest. I shall remain thy humble servant. I covet not thy sovereignty.’

  Sakra replied, ‘Thy prowess is unrivalled, O hero, do thou therefore vanquish the enemies of the gods. People have been struck with wonder at thy prowess. More specially as I have been bereft of my prowess, and defeated by thee, now if I were to act as Indra, I should not command the respect of all creatures, and they would be busy in bringing about dissensions between us; and then, my lord, they would become the partisans of one or other of us. And when they formed themselves into two distinct factions, war as before would be the result of that defection. And in that war, thou wouldst undoubtedly defeat me without difficulty and thyself become the lord of all worlds.’

  Skanda replied, ‘Thou, O Sakra, art my sovereign, as also of the three worlds; mayst thou be prosperous! Tell me if I can obey any commands of thine.’

  Indra replied, ‘At thy bidding, O powerful being, I shall continue to act as Indra. And if thou hast said this deliberately and in earnest, then hear me how thou canst gratify thy desire of serving me. Do thou, O mighty being, take the leadership of the celestial forces accordingly.’

  Skanda replied, ‘Do thou anoint me as leader, for the destruction of the Danavas, for the good of the celestials, and for the well-being of cows and Brahmanas.’

  Markandeya continued, “Thus anointed by Indra and all other gods, and honoured by the Maharshis, he looked grand at the moment. The golden umbrella77 held (over his head) looked like a halo of blazing fire. That famous god, the Conqueror of Tripura, himself fastened the celestial wreath of gold, of Viswakarma’s manufacture, round his neck. And, O great man and conqueror of thine enemies, that worshipful god with the emblem of the bull, had gone there previously with Parvati. He honoured him with a joyous heart. The Fire-god is called Rudra by Brahmanas, and from this fact Skanda is called the son of Rudra. The White Mountain was formed from discharges of Rudra’s semen virile and the sensual indulgences of the Fire-god with the Krittikas took place on that same White Mountain. And as Rudra was seen by all the dwellers of heaven to heap honours on the excellent Guha (Skanda), he was for that reason reputed as the son of Rudra. This child had his being by the action of Rudra entering into the constitution of the Fire-god, and for this reason, Skanda came to be known as the son of Rudra. And, O Bharata, as Rudra, the Fire-god, Swaha, and the six wives (of the seven Rishis) were instrumental to the birth of the great god Skanda, he was for that reason reputed as the son of Rudra.

  “That son of Fire-god was clad in a pair of clean red cloths, and thus he looked grand and resplendent like the Sun peeping forth from behind a mass of red clouds. And the red cock given to him by the Fire-god, formed his ensign; and when perched on the top of his chariot, it looked like the image of the all-destroying fire. And the presiding deity of the power which conduces to the victory of the god, and which is the director of the exertions of all creatures, and constitutes their glory, prop and refuge, advanced before him. And a mysterious charm entered into his constitution the charm which manifests its powers on the battlefield. Beauty, strength, piety, power, might, truthfulness, rectitude, devotion to Brahmanas, freedom from illusion or perplexity, protection of followers, destruction of foes, and care of all creatures, — these, O lord of men, are the inborn virtues of Skanda. Thus anointed by all the gods, he looked pleased and complacent; and dressed in his best style, he looked beautiful like the moon at its full. The much-esteemed incantation of Vedic hymns, the music of the celestial band, and the songs of gods and Gandharvas then rang on all sides. And surrounded by all the well-dressed Apsaras, and many other gay and happy-looking Pisachas and hosts of gods, that anointed (by gods) son of Pavaka disported himself in all his grandeur. To the dwellers of heaven, the anointed Mahasena, appeared like the Sun rising after extinction of darkness. And then the celestial forces looking upon him as their leader, surrounded him on all sides in thousands. That adorable being followed by all creatures then assumed their commands, and praised and honoured by them, he encouraged them in return.

  “The Performer of a thousand sacrifices then thought of Devasena, whom he has rescued before. And considering that this being (Skanda) was undoubtedly destined to be the husband of this lady by Brahma himself, he had her brought there, dressed her with the best apparel. And the vanquisher of Vala then said to Skanda, ‘O foremost of gods, this lady was, even before thy birth, destined to be thy bride by that Self-existent Being.78 Therefore do thou duly accept her lotus-like beautiful right hand with invocation of the (marital) hymns.’ Thus told, he duly married her. And Vrihaspati learned in hymns performed the necessary prayers and oblations. She who is called Shashthi, Lakshmi, Asa, Sukhaprada, Sinivali, Kuhu, Saivritti, and Aparajita, is known among men as Devasena, the wife of Skanda. When Skanda became united to Devasena in indissoluble bonds of matrimony, then the gods of prosperity in her own personal embodiment began to serve him with diligence. As Skanda attained celebrity on the fifth lunar day, that day is called Sripanchami (or the auspicious fifth day) and as he attained his object on the sixth, that lunar day is considered to be of great moment.”

  SECTION CCXXIX

  “MARKANDEYA CONTINUED, ‘THOSE six ladies, the wives of the seven Rishis when they learned that good fortune had smiled on Mahasena and that he had been made leader of the celestial forces,79 repaired to his camp. Those virtuous ladies of high religious merit had been disowned by the Rishis. They lost no time in visiting that leader of the celestial forces and then addressed him thus, ‘We, O son, have been cast out by our god-like husbands, without any cause. Some people spread the rumour that we gave birth to thee. Believing in the truth of this story, they became greatly indignant, and banished us from our sacred places. It behooves thee now to save us from this infamy. We desire to adopt thee as our son, so that, O mighty being, eternal bliss may be secured to us by that favour. Do thou thus repay the obligation thou owest to us.’

  “Skanda replied, ‘O ladies of faultless character, do you accordingly become my mothers. I am your son and ye shall attain all the objects of your desire.’

  Markandeya continued, ‘Then Sakra having expressed a wish to say something to Skanda, the latter enquired, ‘What is it?’ Being told by Skanda to speak it out, Vasava said, The lady Abhijit, the younger sister of Rohini, being jealous of her seniority, has repaired to the woods to perform austerities. And I am at a loss to find out a substitute for the fallen star. May good luck attend on thee, do thou consult with Brahma (for the purpose of filling up the room) of this great asterism. Dhanishtha and other asterisms were created by Brahma, and Rohini used to serve the purpose of one such; and consequently their number was full. And in accordance with Sakra’s advice, Krittika was assigned a place in the heavens, and that star presided over by Agni shines as if with seven heads. Vinata also said to Skanda, ‘Thou art as a son to me, and entitled to offer me the funeral cakes (at my funeral obsequies). I desire, my son, to live with thee always.’

  “Skanda replied, ‘Be it so, all honour to thee! Do thou guide me with a mother’s affection, and honoured by thy daughter-in-law, thou shalt always live with me.’”

  “Markandeya continued, ‘Then the great mothers spoke as follows to Skanda, ‘We have been described by the learned as the mothers of all creatures. But we desire to be thy mothers, do thou honour us.’”

  “Skanda replied, ‘Ye are all as mothers to me, and I am your son. Tell me what I can do to please you.”’

  “The mothers replied, ‘The ladies (Brahmi, Maheswari, &c.) were appointed as mothers of the world in bygone ages. We desire, O great god, that they be dispossessed of that dignity, and ourselves installed in their place, and that we, instead of them, be worshipped by the world. Do thou now restore to us th
ose of our progeny, of whom we have been deprived, by them on thy account.’”

  “Skanda replied, ‘Ye shall not recover those that have been once given away, but I can give you other offspring if ye like.’” The mothers replied, ‘We desire that living with thee and assuming different shapes we be able to eat up the progeny of those mothers and their guardians. Do thou grant us this favour.’”

  “Skanda said, ‘I can grant you progeny, but this topic on which ye have just now dilated is a very painful one. May ye be prosperous! All honour to you, ladies, do ye vouchsafe to them your protecting care.’”

  “The mothers replied, ‘We shall protect them, O Skanda, as thou desirest. Mayst thou be prosperous! But, O mighty being, we desire to live with thee always.’”

  “Skanda replied, ‘So long as children of the human kind do not attain the youthful state in the sixteenth year of their age, ye shall afflict them with your various forms, and I too shall confer on you a fierce inexhaustible spirit. And with that ye shall live happily, worshipped by all.’”

  “Markandeya continued, ‘And then a fiery powerful being came out of the body of Skanda for the purpose of devouring the progeny of mortal beings. He fell down upon the ground, senseless and hungry. And bidden by Skanda, that genius of evil assumed a terrific form. Skandapasmara is the name by which it is known among good Brahmanas. Vinata is called the terrific Sakuni graha (spirit of evil). She who is known as Putana Rakshasi by the learned is the graha called Putana; that fierce and terrible looking Rakshasa of a hideous appearance is also called the pisacha, Sita Putana. That fierce-looking spirit is the cause of abortion in women. Aditi is also known by the name of Revati; her evil spirit is called Raivata, and that terrible graha also afflicts children. Diti, the mother of the Daityas (Asuras), is also called Muhkamandika, and that terrible creature is very fond of the flesh of little children. Those male and female children, O Kaurava, who are said to have been begotten by Skanda, are spirit of evil and they destroy the foetus in the womb. They (the Kumaras) are known as the husbands of those very ladies, and children are seized unawares by these cruel spirits. And, O king, Surabhi who is called the mother of bovine kind by the wise is best ridden by the evil spirit Sakuni, who in company with her, devours children on this earth. And Sarama, the mother of dogs, also habitually kills human beings while still in the womb. She who is the mother of all trees has her abode in a karanja tree. She grants boons and has a placid countenance and is always favourably disposed towards all creatures. Those persons who desire to have children, bow down to her, who is seated in a karanja tree. These eighteen evil spirits fond of meat and wine, and others of the same kind, invariably take up their abode in the lying-in-room for ten days. Kadru introduces herself in a subtle form into the body of a pregnant woman and there she causes the destruction of the foetus, and the mother is made to give birth to a Naga (serpent). And that mother of the Gandharvas takes away the foetus, and for this reason, conception in woman turns out to be abortive. The mother of the Apsaras removes the foetus from the womb, and for this reason such conceptions are said to be stationary by the learned. The daughter of the Divinity of the Red Sea is said to have nursed Skanda, — she is worshipped under the name of Lohitayani on Kadamva trees. Arya acts the same part among female beings, as Rudra does among male ones. She is the mother of all children and is distinctly worshipped for their welfare. These that I have described are the evil spirits presiding over the destinies of young children, and until children attain their sixteenth year, these spirits exercise their influence for evil, and after that, for good. The whole body of male and female spirits that I have now described are always denominated by men as the spirits of Skanda. They are propitiated with burnt offerings, ablutions, unguents, sacrifices and other offerings, and particularly by the worship of Skanda. And, O king, when they are honoured and worshipped with due reverence, they bestow on men whatever is good for them, as also valour and long life. And now having bowed down to Maheswara, I shall describe the nature of those spirits who influence the destinies of men after they have attained their sixteenth year.

  “The man who beholds gods while sleeping, or in a wakeful state soon turns mad, and the spirit under whose influence these hallucinations take place is called the celestial spirit. When a person beholds his dead ancestors while he is seated at ease, or lying in his bed, he soon loses his reason, and the spirit which causes this illusion of sensible perception, is called the ancestral spirit. The man who shows disrespect to the Siddhas and who is cursed by them in return, soon runs mad and the evil influence by which this is brought about, is called the Siddha spirit. And the spirit by whose influence a man smells sweet odour, and becomes cognisant of various tastes (when there are no odoriferous or tasteful substances about him) and soon becomes tormented, is called the Rakshasa spirit. And the spirit by whose action celestial musicians (Gandharvas) blend their existence into the constitution of a human being, and make him run mad in no time, is called the Gandharva spirit. And that evil spirit by whose influence men are always tormented by Pisachas, is called the Paisacha spirit. When the spirit of Yakshas enters into the system of a human being by some accident, he loses his reason immediately, and such a spirit is called the Yaksha spirit. The man who loses his reason on account of his mind being demoralised with vices, runs mad in no time, and his illness must be remedied according to methods prescribed in the Sastras. Men also run mad from perplexity, from fear, as also on beholding hideous sights. The remedy lies in quieting their minds. There are three classes of spirits, some are frolicsome, some are gluttonous, and some sensual. Until men attain the age of three score and ten, these evil influences continue to torment them, and then fever becomes the only evil spirit that afflicts sentient beings. These evil spirits always avoid those who have subdued their senses, who are self-restrained, of cleanly habits, god-fearing and free from laziness and contamination. I have thus described to thee, O king, the evil spirits that mould the destinies of men. Thou who art devoted to Maheswara art never troubled by them.”

  SECTION CCXXX

  MARKANDEYA CONTINUED, “WHEN Skanda had bestowed these powers, Swaha appeared to him and said, ‘Thou art my natural son, — I desire that thou shalt grant exquisite happiness to me.”

  “Skanda replied, ‘What sort of happiness dost thou wish to enjoy?’”

  “Swaha replied, ‘O mighty being, I am the favourite daughter of Daksha, by name Swaha; and from my youthful days I have been in love with Hutasana (the Fire-god); but that god, my son, does not understand my feelings. I desire to live for ever with him (as his wife).’”

  “Skanda replied, ‘From this day, lady, all the oblations that men of virtuous character, who swerve not from the path of virtue, will offer to their gods or ancestors with incantation of purifying hymns by Brahmanas, shall always be offered (through Agni) coupled with the name of Swaha, and thus, excellent lady, wilt thou always live associated with Agni, the god of fire.’”

  “Markandeya continued, Thus addressed and honoured by Skanda, Swaha was greatly pleased; and associated with her husband Pavaka (the Fire-god), she honoured him in return.’”

  “Then Brahma, the lord of all creatures, said to Mahasena, ‘Do thou go and visit thy father Mahadeva, the conqueror of Tripura. Rudra coalescing with Agni (the Fire-god) and Uma with Swaha have combined to make thee invincible for the well-being of all creatures. And the semen of the high-souled Rudra cast into the reproductive organ of Uma was thrown back upon this hill, and hence the twin Mujika and Minjika came into being. A portion of it fell into the Blood Sea, another portion, into the rays of the sun, another upon the earth and thus was it distributed in five portions. Learned men ought to remember that these thy various and fierce-looking followers living on the flesh of animals were produced from the semen’. ‘Be it so,’ so saying, the high-souled Mahasena with fatherly love, honoured his father Maheswara.”

  “Markandeya continued, ‘Men who are desirous of acquiring wealth, should worship those five classes of sp
irits with the sun flower, and for alleviation of diseases also worship must be rendered to them. The twin Mujika and Minjika begotten by Rudra must always be respected by persons desiring the welfare of little children; and persons who desire to have children born to them must always worship those female spirits who live on human flesh and are produced in trees. Thus all Pisachas are said to be divided into innumerable classes. And now, O king, listen to the origin of the bells and standards of Skanda. Airavata (Indra’s elephant) is known to have had two bells of the name of Vaijayanti, and the keen-witted Sakra had them brought to him, and personally gave them to Guha. Visakha took one of those bells and Skanda the other. The standards of both Kartikeya and Visakha were of a red colour. That mighty god Mahasena was pleased with the toys that had been given to him by the gods. Surrounded by hosts of gods and Pisachas and seated on the Golden Mountain, he looked splendid in all the grandeur of prosperity. And that mountain covered with fine forests, also looked grand in his companionship, just as the Mandara hill abounding with excellent caves shines with the rays of the sun. The White Mountain was adorned with whole tracts of wood-land covered with blossoming Santanaka flowers and with forests of Karavira, Parijata, Jana and Asoke trees, — as also with wild tracts overgrown with Kadamva trees; and it abounded with herds of celestial deer and flocks of celestial birds. And the rumbling of clouds serving the purpose of musical instruments sounded like the murmur of an agitated sea, and celestial Gandharvas and Apsaras began to dance. And there arose a great sound of joy from the merriment of all creatures. Thus the whole world with Indra himself seemed to have been transferred to the White Mountain. And all the people began to observe Skanda with satisfaction in their looks, and they did not at all feel tired of doing so.”