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Vaiśākhamāsa-māhātmya · Chapter 8

Chapter 8

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Vaiśākhamāsa-māhātmya · Chapter 8

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।। मैथिल उवाच ।। ।। ब्रह्मन्निक्ष्वाकुतनयो जलाऽदानाच्च चातकः ।। त्रिवारमभवत्पश्चान्मद्गृहे गोधिका तथा ।। १ ।। कर्मानुगुणमेतद्धि युक्तं तस्याकृतात्मनः ।। सतामसेवनात्तस्य गृध्रत्वं सारमेयता ।। २ ।। सप्तवारमिति प्रोक्तं तन्मे भाति च नोचितम् ।। संतो न दूषितास्तेन न तथा कृपणा अपि ।। ३ ।। तस्मादसेविनस्तस्य फलाऽभावो भवेद्ध्रुवम् ।। नानर्थकरणाभावादिदं हि परपीडनम् ।। ४ ।। अनिमित्तमिदं कस्मात्कुयोनित्वमवाप्तवान् ।। तदेतं संशयं छिंधि शिष्यस्याऽऽत्मप्रियस्य च ।। ५ ।। इति राज्ञा सुसंपृष्टः श्रुतदेवो महायशाः ।। साधुसाध्विति संभाष्य वचो व्याहर्तुमादधे ।। ६ ।। ।। श्रुतदेव उवाच ।। ।। शृणु राजन्प्रवक्ष्यामि यत्पृष्टं तु त्वयाऽनघ ।। शिवायै च शिवेनोक्तं कैलासशिखरेऽमले ।। ७ ।। सृष्ट्वेमान्सकलाँल्लोकान्पश्चात्तेषामवस्थितिम् ।। आमुष्मिकीमैहिकीं च द्विविधां पर्यकल्पयत् ।। ८ ।। हेतुत्रयं च प्रत्येकं हेतुस्थित्यै महाप्रभुः ।। जलसेवा चान्नसेवा सेवा चैवौषधस्य च ।। ९ ।। यत्र चैते महाभाग ह्यैहिकस्थिति हेतवः ।। एवमामुष्मिके राजंस्त्रय एवेरिताः श्रुतौ ।। 2.7.8.१० ।। साधुसेवा विष्णुसेवा सेवा धर्मपथस्य च ।। पुरा सम्पादिता ह्येते परलोकस्य हेतवः ।। ११ ।। गृहे संपादितं यद्वत्पाथेयं पद्धतौ यथा ।। ऐहिका हेतवो राजन्सद्यः सं(?)पादितार्थदाः ।। १२ ।। किं चेष्टमपि साधूनां मनसो यदि दुस्सहम् ।। कुतश्चित्कारणाद्राजंस्तच्चानर्थाय कल्पते ।। १३ ।। अप्रियं किमु वक्तव्यं दुःखहेतुरिति स्फुटम् ।। अत्रैवोदाहरन्तीममितिहासं पुरातनम् ।।१४।। पापघ्नं महदाश्चर्यं शृण्वतां रोमहर्षणम् ।। यज्ञदीक्षामुपगतः पुरा दक्षः प्रजापतिः ।। १५ ।। आह्वानार्थं भूतपतेरगमद्रजताचलम् ।। तं दृष्ट्वा नोत्थितः शंभुस्तस्यैव हितकाम्यया ।। १६ ।। सर्वामरगुरुश्चाऽहं छन्दोगम्यः सनातनः ।। भृत्या ह्येते बलिहराश्चन्द्रेन्द्राद्याः सुरेश्वराः ।। १७ ।। स्वामी भृत्याय नोत्तिष्ठेत्स्वभार्यायै पतिस्तथा ।। गुरुः शिष्याय नोत्तिष्ठेदिति शास्त्रविदां मतम् ।।१८ ।। न संबन्धो गुरुत्वे च कारणं त्विति वै श्रुतिः ।। बलं ज्ञानं तपः शांतिर्यत्र चैवाऽधिकं भवेत् ।। १९ ।। स गुरुश्चेतरेषां च नीचा ईयुश्च प्रेष्यताम् ।। उत्तिष्ठन्ति च स्वाम्याद्या भृत्यादीन्यदि चाऽऽग्रहात् ।। 2.7.8.२० ।। आयुर्वित्तं यशस्तेषां सद्यो नश्यति सन्ततिः ।। तस्मादहं तु नोत्तिष्ठे प्रियोऽयं श्वशुरो मम ।। २१ ।। इति तस्य हितान्वेषी नोच्चचालाऽऽसनाद्विभुः ।। नोत्थितं तु मृडं दृष्ट्वा कुपितोऽभूत्प्रजापतिः ।। २२ ।। अनिंदद्बहुधा तस्मै पुरतो गिरिजापतेः ।। अहो दर्पमहो दर्पं दरिद्रस्याऽकृतात्मनः ।। २३ ।। यस्य वित्तं बहुवया वृषश्चर्मावशेषितः ।। अत एव कपालास्थिधरः पाखण्डगोचरः ।। २४ ।। वृथाऽहंकारिणो दैवं कुतो दास्यति मंगलम् ।। लोके कृत्येन कर्माणि शुचीनीति विदो विदुः ।। २५ ।। धत्ते दरिद्रः शीतार्तः पवित्रं च गजाजिनम् ।। वेश्म श्मशानं यस्य स्याद्भुजंगः किल भूषणम् ।। २६ ।। न धीरताऽपि च ज्ञानं वृकात्तस्मात्पलायिते ।। भूतप्रेतपिशाचादि दुर्जनैः संगतोऽनिशम् ।। २७ ।। न कुलं श्रूयते क्वाऽपि नाऽसौ वै साधुस म्मतः ।। वृथा विश्रंभितः पूर्वं नारदेन दुरात्मना ।। २८ ।। येनाऽहं बोधितः प्रादां कन्यां चैतां सतीं मम ।। पृथग्धर्मगता चैषा सुखं वसतु तद्गृहे ।। २९ ।। नास्माभिः श्लाघनीयोऽसौ मत्सुताऽपि कथंचन ।। यथा कुलालकलशश्चंडालस्य वशं गतः ।। 2.7.8.३० ।। इति दक्षो विमूढात्मा ह्युमां नाहूय तं मृडम्।। बहुधा तं विनिर्भर्त्स्य तूष्णीमेव गृहं ययौ ।। ३१ ।। यज्ञवाटं ततो गत्वा ऋत्विग्भिर्मुनिभिः सह।। ईजे यज्ञविधानेन निंदन्नेव महाप्रभुम् ।। ३२ ।। ब्रह्मविष्णू विहायैव सर्वे देवाः समागताः ।। सिद्धचारणगन्धर्वा यक्षराक्षसकिन्नराः ।। ३३ ।। तदा देवी सती पुण्या स्त्रीचाञ्चल्यात्प्रलोभिता ।। उत्सुका चोत्सवं द्रष्टुं बन्धूंस्तत्र समागतान् ।। ३४ ।। निवार्यमाणा रुद्रेण तरला स्त्रीस्वभावतः ।। प्रत्युक्ताऽपि पुनश्चैव गन्तव्यमिति निश्चिता ।। ३५ ।। स निन्दति सभामध्ये सदा मां वरवर्णिनि ।। तच्चासह्यं च त्वं श्रुत्वा कायं सत्यं प्रहास्यसि ।। ३६ ।। असह्यमपि सोढव्यं मयाऽपि गृहमिच्छता ।। मया यथा कृतं देवि तथा त्वं नैव वर्तसे ।।३७। तस्मान्मा गच्छ शालां वै न शुभं तु भवेद्ध्रुवम्।। इत्येवं बोधिता देवी चापल्यं पुनरागमत् ।। ३८ ।। निश्चक्राम सती गेहादेकाकी पादचारिणी ।। तां दृष्ट्वा वृषभस्तूष्णीं पृष्ठे देवीमुवाह सः ।। ३९ ।। कोटिशो भूतसंघाश्च ह्यनुजग्मुः सतीं तदा ।। यज्ञवाटं तु सा गत्वा पत्नीशालां ययौ पुरा ।। 2.7.8.४० ।। तूष्णीमास सतीं दृष्ट्वा खेदात्तस्माद्विनिर्गता ।। पतिवाक्यं तु संस्मृत्य जगामोत्तरवेदिकाम् ।। ४१ ।। पिता सभ्याश्च तां दृष्ट्वा स्थितास्तूष्णीं हताशिषः ।। सा रुद्राहुतिपर्यंतं पश्यन्ती पितृचेष्टितम् ।। त्यक्त्वा रुद्रं च जुह्वंतमुवाचाऽश्रुकुलेक्षणा ।। ४२ ।। ।। देव्युवाच ।। ।। महदुल्लंघनं पुंसां न प्रायः श्रेयसे भवेत् ।। लोककर्ता लोकभर्ता सर्वेषां प्रभुरव्ययः ।। ४३ ।। एवंभूतस्य रुद्रस्य कथं नो दीयते हविः ।। जातां न किं ते दुर्बुद्धिं हरंत्यन्ये समागताः ।। ४४ ।। न चेदृशा महात्मानः किमेषां विमुखो विधिः ।। ४५ ।। इत्येवं भाषमाणां तां पूषा देवो जहास ह ।। श्मश्रूणां चालनं चक्रे भृगुर्हतशुभस्तथा ।। ४६ ।। भुजपादोरुकक्षा णां स्फालनं चक्रिरे परे ।। बहुधा निन्दनं चक्रे तत्पिता हतभाग्यवान् ।। ४७ ।। तच्छ्रुत्वा रुद्रभार्या सा कोपाकुलितमानसा ।। प्रायश्चित्तं श्रुतेः कर्तुं देहं तत्याज सा सती ।। होमाग्नौ वेदिकामध्ये सर्वेषामेव पश्यताम् ।। ४८ ।। हाहाकारो महानासीद्दुद्रुवुः प्रमथा द्रुतम् ।। आचख्युर्देवदेवाय वृत्तान्तमखिलं तदा ।। ४९ ।। तच्छ्रुत्वा सहसोत्थाय रुद्रः कालांतकोपमः ।। जटामुत्पाट्य हस्तेन भूतले तामताडयत् ।। 2.7.8.५० ।। ततोऽभवन्महाकायो वीरभद्रो महाबलः ।। सहस्रबाहुरभवत्कालांतकसमप्रभः ।। ५१ ।। बद्धांजलिपुटो भूत्वा व्याजहार हरं तदा ।। मत्सृष्टिस्तु यदर्थं ते तदर्थं मा नियोजय ।। ५२ ।। इत्युक्तः प्राह तं क्रुद्धो धूर्जटिश्च पुरः स्थितम् ।। ।।५३।। हन त्वं निन्दकं दक्षं यदर्थे मत्प्रिया हता ।। भूतसंघास्तु गच्छन्तु सहैतेन महाबलाः ।। ५४ ।। इत्यादिष्टा भगवता ययुर्यज्ञसभां तदा ।। जघ्नुः सर्वान्महावीरान्देवासुरनरादिकान् ।।५५।। पूष्णश्च हसतो दंताञ्जटाभूश्च बभञ्ज ह ।। श्मश्रूण्युत्पाटयांचक्रे भृगोस्तस्य दुरात्मनः ।।५६।। यद्यदास्फालितं पूर्वं तत्तच्चिच्छेद वीर्यवान् ।। ततो दक्षशिरो हर्तुं बहूद्योगं चकार ह ।। ५७ ।। मुनिमंत्रप्रगुप्तं तु नैव कृंतति तद्बलात् ।। हरो ज्ञात्वा तु चिच्छेद स्वयमेत्य दुरात्मनः ।। ५८ ।। एवं मखगतान्हत्वा साऽनुगः स्वालयं ययौ ।। हतावशिष्टाः केचित्तु ब्रह्माणं शरणं ययुः ।। ।। ५९ ।। तैरन्वितो ययौ ब्रह्मा कैलासं तु शिवालयम् ।। ततो रुद्रं सान्त्वयित्वा वचोभिर्विविधैरपि ।। 2.7.8.६० ।। तेनैव सहितः प्रागाद्यज्ञवाटं महाप्रभुः ।। तेनैवोज्जीवयामास सर्वान्यज्ञसमागतान् ।। ६१ ।। ख्यात्यै प्रादादजमुखं दक्षस्य तु तदा शिवः ।। अजश्मश्रूण्यदाच्छंभुर्भृगवे तु महात्मने ।। ६२ ।। पूष्णश्च दंतान्न प्रादात्पिष्टादं च चकार ह ।। तदङ्गानां व्यतिकरं केषांचिदपि वै शिवः ।। ६३ ।। शिवमापुश्च ते सर्वे ब्रह्मणा च शिवेन च ।। पुनः प्रवर्तितो यज्ञो यथापूर्वं महात्मनः ।। ६४ ।। यज्ञान्ते सर्वदेवाश्च जग्मुस्ते स्वस्वमालयम् ।। नैष्ठिकं ब्रह्मचर्यं तु कृत्वा रुद्रो महातपाः ।। ६५ ।। तेपे गंगातटे रुद्रः पुन्नागतरुमूलगः ।। दक्षात्मजा सती देवी त्यक्तदेहा पतिव्रता ।। ६६ ।। जज्ञे हिमाद्रेर्मेनक्यां ववृधे तस्य वेश्मनि।। एतस्मिन्नेव काले तु तारकाख्यो महासुरः ।। ६७ ।। स तीव्रतपसाऽऽराध्य ब्रह्माणं परमेष्ठिनम् ।। अवध्यत्वं वरं वव्रे देवासुरनरोरगैः ।। ६८ ।। आयुधैरस्त्रसंघैश्च सर्वैरेव महाबलैः ।। रुद्रपुत्रं विना दैत्य ह्यवध्यः सकलैरपि ।। ६९ ।। इति तस्मै वरं प्रादाद्ब्रह्मा लोकपितामहः ।। अस्त्रीकत्वादपुत्रत्वाद्रुद्रस्येति तथास्त्विति ।। 2.7.8.७० ।। वरं गृहीत्वा स्वगृहं प्राप्य लोकान्बबाध ह ।। दासा देवा मार्जनादौ दास्यो देव्यश्च तद्गृहे ।। ७१ ।। ततस्तत्पीडिता देवा ब्रह्माणं शरणं ययुः ।। तैः पीडां वर्णितां श्रुत्वा वेधाः प्राह सुरानिदम् ।। ७२ ।। वरप्रदानकालेऽहं रुद्रपुत्रं विना सुराः ।। नख्यैवध्य इति प्रादां वरं तस्मै दुरात्मने ।। ७३ ।। पुरा सती रुद्रपत्नी सत्रे त्यक्तकलेवरा ।। जाता हिमवतः पुत्री पार्वतीति च यां विदुः ।।७४।। रुद्रो हिमवतः पृष्ठे तपश्चरति दुश्चरम् ।। योजयध्वं च पार्वत्या रुद्रं लोकेश्वरं प्रभुम् ।। ।। ७५ ।। पुनर्देवेन्द्रसदने संगतैरमरेश्वरैः ।। धिषणेनाऽपि सम्मंत्र्य देवेंद्रः पाकशासनः ।। ७६ ।। सस्मार च स कार्यार्थं नारदं स्मरमेव च ।। तत्राऽऽगतौ ततस्तौ तु बलभिद्वाक्यमब्रवीत् ।। ७७ ।। हिमवन्तं भवान्गत्वा वचसा तं निबोधय ।। पुत्री तव प्राग्दक्षस्य हरपत्नी सुता सती ।। ।। ७८ ।। तपश्चरति ते शृंगे वियुक्ता दशकन्यया ।। मृडस्तस्य सपर्यायै विनियोजय तत्प्रियाम् ।। ७९ ।। तस्यैव पत्नी भविता स एव भविता पतिः ।। इत्याऽऽदिष्टो मघोना च नारदोपेत्य तं गिरिम् ।। 2.7.8.८० ।। तथैव कारयामास देवेन्द्रेणोदितं यथा ।। पश्चात्कामं समाहूय मघवानिद माह च ।। ८१ ।। देवानां च हितार्थाय तथा मृडहिताय च ।। वसन्तेन समायुक्तो गत्वा रुद्रतपोवनम् ।। ८२ ।। गुणान्विजृम्भ यित्वा तु वासं तान्हृच्छयावहान् ।। यदा सन्निहिता देवी पार्वती तु मृडस्य च ।। ८३ ।। तदा प्रयुज्य त्वं वाणान्मोहयस्व महाप्रभुम् ।। तयोस्तु संगमे जाते कार्यं नोऽद्धा भविष्यति ।। ८४ ।। इत्यादिष्टः स्मरस्तूर्णं प्रतस्थे बाढमित्यथ ।। सवसंतः सरतिकः सानुगस्तद्वनं ययौ ।। ८५ ।। अकाले तु वसंतर्तुं जृंभयित्वा स्वशक्तितः ।। तद्वने सर्वतो रम्ये मन्दाऽनिलनिषेविते ।। ८६ ।। कदाचिद्देवदेवोऽपि पार्वत्याश्च सपर्यया ।। प्रीतः स्वाङ्कं समारोप्य किंचिद्व्याहर्तुमारभत् ।। ८७ ।। प्राणप्रिया सङ्गमस्य कालोऽयमिति निश्चितः ।। पेशलं धनुरादाय स तस्थौ हरपृष्ठतः ।। ।। ८८ ।। कृत्वा जवनिकां वृक्षं बाणमेकं मुमोच ह ।। द्वितीयमपि संधाय चक्रे मोक्तुं महोद्यमम् ।। ८९ ।। अथ क्षुब्धमना भूत्वा मृडश्चिंतामवाप ह ।। न मे मनश्चलेत्क्वापि केन वा कश्मलीकृतम् ।। 2.7.8.९० ।। इति चिन्ताकुलो वामे पार्श्वे कामं ददर्श ह ।। क्रुद्धोन्मील्य ललाटाक्षं स्वाङ्काद्देवीमपास्य च ।। ९१ ।। तस्याक्ष्णः समभूदग्निस्तीक्ष्णो लोकविभीषणः ।। तेन दग्धोऽभवत्सद्यो मन्मथः सशरासनः ।। ९२ ।। कार्यसिद्धिं च पश्यंतो दुद्रुवुश्चामरा दिवम् ।। शंकमानाः स्वदण्डं च वसन्तो रतिरेव च ।। ९३ ।। निमील्य लोचने भीता देवी दूरं प्रदुद्रुवे ।। सन्निधानं स्त्रियो हर्तुं मृडोप्यंतरधीयत ।। ९४ ।। रुद्रस्येष्टं प्रकुर्वाणो देवश्च मनसो हितम् ।। लेभेऽनर्थमनिर्वृत्तं विप्रियं कुर्वतस्तु किम् ।। ९५ ।। तस्मादिक्ष्वाकुतनयः साधूनामप्रियः सदा ।। तस्मादात्महितां सेवां नाऽकरोन्मन्दधीः सताम् ।। ९६ ।। अनुभूतं महद्दुःखं तस्माद्दुर्योनिरेव च ।। तस्मात्कुर्यात्तु साधूनां सेवां सर्वार्थसाधिनीम् ।। ९७ ।। रुद्रस्याऽप्रियकारित्वात्स्मरो भाविनि जन्मनि ।। दुःखं तु बहुलं लेभे जन्मकाले महाप्रभुः ।। ९८ ।। इतिहासमिमं पुण्यं ये शृण्वन्ति दिवानिशम् ।। जन्ममृत्युजरादिभ्यो मुच्यंतेनाऽत्र संशयः ।। ९९ ।। इति श्रीस्कांदे महापुराण एकाशीतिसाहस्र्यां संहितायां द्वितीये वैष्णवखण्डे वैशाखमासमाहात्म्ये नारदाम्बरीषसंवादे दाक्षायण्यपमाने दक्षयज्ञविध्वंसपूर्वकपार्वती जन्मादिकामदहनवर्णनंनामाष्टमोऽध्यायः ।। ८ ।।

|| maithila uvāca || || brahmannikṣvākutanayo jalā'dānācca cātakaḥ || trivāramabhavatpaścānmadgṛhe godhikā tathā || 1 || karmānuguṇametaddhi yuktaṃ tasyākṛtātmanaḥ || satāmasevanāttasya gṛdhratvaṃ sārameyatā || 2 || saptavāramiti proktaṃ tanme bhāti ca nocitam || saṃto na dūṣitāstena na tathā kṛpaṇā api || 3 || tasmādasevinastasya phalā'bhāvo bhaveddhruvam || nānarthakaraṇābhāvādidaṃ hi parapīḍanam || 4 || animittamidaṃ kasmātkuyonitvamavāptavān || tadetaṃ saṃśayaṃ chiṃdhi śiṣyasyā''tmapriyasya ca || 5 || iti rājñā susaṃpṛṣṭaḥ śrutadevo mahāyaśāḥ || sādhusādhviti saṃbhāṣya vaco vyāhartumādadhe || 6 || || śrutadeva uvāca || || śṛṇu rājanpravakṣyāmi yatpṛṣṭaṃ tu tvayā'nagha || śivāyai ca śivenoktaṃ kailāsaśikhare'male || 7 || sṛṣṭvemānsakalā~llokānpaścātteṣāmavasthitim || āmuṣmikīmaihikīṃ ca dvividhāṃ paryakalpayat || 8 || hetutrayaṃ ca pratyekaṃ hetusthityai mahāprabhuḥ || jalasevā cānnasevā sevā caivauṣadhasya ca || 9 || yatra caite mahābhāga hyaihikasthiti hetavaḥ || evamāmuṣmike rājaṃstraya everitāḥ śrutau || 2.7.8.10 || sādhusevā viṣṇusevā sevā dharmapathasya ca || purā sampāditā hyete paralokasya hetavaḥ || 11 || gṛhe saṃpāditaṃ yadvatpātheyaṃ paddhatau yathā || aihikā hetavo rājansadyaḥ saṃ(?)pāditārthadāḥ || 12 || kiṃ ceṣṭamapi sādhūnāṃ manaso yadi dussaham || kutaścitkāraṇādrājaṃstaccānarthāya kalpate || 13 || apriyaṃ kimu vaktavyaṃ duḥkhaheturiti sphuṭam || atraivodāharantīmamitihāsaṃ purātanam ||14|| pāpaghnaṃ mahadāścaryaṃ śṛṇvatāṃ romaharṣaṇam || yajñadīkṣāmupagataḥ purā dakṣaḥ prajāpatiḥ || 15 || āhvānārthaṃ bhūtapateragamadrajatācalam || taṃ dṛṣṭvā notthitaḥ śaṃbhustasyaiva hitakāmyayā || 16 || sarvāmaraguruścā'haṃ chandogamyaḥ sanātanaḥ || bhṛtyā hyete baliharāścandrendrādyāḥ sureśvarāḥ || 17 || svāmī bhṛtyāya nottiṣṭhetsvabhāryāyai patistathā || guruḥ śiṣyāya nottiṣṭhediti śāstravidāṃ matam ||18 || na saṃbandho gurutve ca kāraṇaṃ tviti vai śrutiḥ || balaṃ jñānaṃ tapaḥ śāṃtiryatra caivā'dhikaṃ bhavet || 19 || sa guruścetareṣāṃ ca nīcā īyuśca preṣyatām || uttiṣṭhanti ca svāmyādyā bhṛtyādīnyadi cā''grahāt || 2.7.8.20 || āyurvittaṃ yaśasteṣāṃ sadyo naśyati santatiḥ || tasmādahaṃ tu nottiṣṭhe priyo'yaṃ śvaśuro mama || 21 || iti tasya hitānveṣī noccacālā''sanādvibhuḥ || notthitaṃ tu mṛḍaṃ dṛṣṭvā kupito'bhūtprajāpatiḥ || 22 || aniṃdadbahudhā tasmai purato girijāpateḥ || aho darpamaho darpaṃ daridrasyā'kṛtātmanaḥ || 23 || yasya vittaṃ bahuvayā vṛṣaścarmāvaśeṣitaḥ || ata eva kapālāsthidharaḥ pākhaṇḍagocaraḥ || 24 || vṛthā'haṃkāriṇo daivaṃ kuto dāsyati maṃgalam || loke kṛtyena karmāṇi śucīnīti vido viduḥ || 25 || dhatte daridraḥ śītārtaḥ pavitraṃ ca gajājinam || veśma śmaśānaṃ yasya syādbhujaṃgaḥ kila bhūṣaṇam || 26 || na dhīratā'pi ca jñānaṃ vṛkāttasmātpalāyite || bhūtapretapiśācādi durjanaiḥ saṃgato'niśam || 27 || na kulaṃ śrūyate kvā'pi nā'sau vai sādhusa mmataḥ || vṛthā viśraṃbhitaḥ pūrvaṃ nāradena durātmanā || 28 || yenā'haṃ bodhitaḥ prādāṃ kanyāṃ caitāṃ satīṃ mama || pṛthagdharmagatā caiṣā sukhaṃ vasatu tadgṛhe || 29 || nāsmābhiḥ ślāghanīyo'sau matsutā'pi kathaṃcana || yathā kulālakalaśaścaṃḍālasya vaśaṃ gataḥ || 2.7.8.30 || iti dakṣo vimūḍhātmā hyumāṃ nāhūya taṃ mṛḍam|| bahudhā taṃ vinirbhartsya tūṣṇīmeva gṛhaṃ yayau || 31 || yajñavāṭaṃ tato gatvā ṛtvigbhirmunibhiḥ saha|| īje yajñavidhānena niṃdanneva mahāprabhum || 32 || brahmaviṣṇū vihāyaiva sarve devāḥ samāgatāḥ || siddhacāraṇagandharvā yakṣarākṣasakinnarāḥ || 33 || tadā devī satī puṇyā strīcāñcalyātpralobhitā || utsukā cotsavaṃ draṣṭuṃ bandhūṃstatra samāgatān || 34 || nivāryamāṇā rudreṇa taralā strīsvabhāvataḥ || pratyuktā'pi punaścaiva gantavyamiti niścitā || 35 || sa nindati sabhāmadhye sadā māṃ varavarṇini || taccāsahyaṃ ca tvaṃ śrutvā kāyaṃ satyaṃ prahāsyasi || 36 || asahyamapi soḍhavyaṃ mayā'pi gṛhamicchatā || mayā yathā kṛtaṃ devi tathā tvaṃ naiva vartase ||37| tasmānmā gaccha śālāṃ vai na śubhaṃ tu bhaveddhruvam|| ityevaṃ bodhitā devī cāpalyaṃ punarāgamat || 38 || niścakrāma satī gehādekākī pādacāriṇī || tāṃ dṛṣṭvā vṛṣabhastūṣṇīṃ pṛṣṭhe devīmuvāha saḥ || 39 || koṭiśo bhūtasaṃghāśca hyanujagmuḥ satīṃ tadā || yajñavāṭaṃ tu sā gatvā patnīśālāṃ yayau purā || 2.7.8.40 || tūṣṇīmāsa satīṃ dṛṣṭvā khedāttasmādvinirgatā || pativākyaṃ tu saṃsmṛtya jagāmottaravedikām || 41 || pitā sabhyāśca tāṃ dṛṣṭvā sthitāstūṣṇīṃ hatāśiṣaḥ || sā rudrāhutiparyaṃtaṃ paśyantī pitṛceṣṭitam || tyaktvā rudraṃ ca juhvaṃtamuvācā'śrukulekṣaṇā || 42 || || devyuvāca || || mahadullaṃghanaṃ puṃsāṃ na prāyaḥ śreyase bhavet || lokakartā lokabhartā sarveṣāṃ prabhuravyayaḥ || 43 || evaṃbhūtasya rudrasya kathaṃ no dīyate haviḥ || jātāṃ na kiṃ te durbuddhiṃ haraṃtyanye samāgatāḥ || 44 || na cedṛśā mahātmānaḥ kimeṣāṃ vimukho vidhiḥ || 45 || ityevaṃ bhāṣamāṇāṃ tāṃ pūṣā devo jahāsa ha || śmaśrūṇāṃ cālanaṃ cakre bhṛgurhataśubhastathā || 46 || bhujapādorukakṣā ṇāṃ sphālanaṃ cakrire pare || bahudhā nindanaṃ cakre tatpitā hatabhāgyavān || 47 || tacchrutvā rudrabhāryā sā kopākulitamānasā || prāyaścittaṃ śruteḥ kartuṃ dehaṃ tatyāja sā satī || homāgnau vedikāmadhye sarveṣāmeva paśyatām || 48 || hāhākāro mahānāsīddudruvuḥ pramathā drutam || ācakhyurdevadevāya vṛttāntamakhilaṃ tadā || 49 || tacchrutvā sahasotthāya rudraḥ kālāṃtakopamaḥ || jaṭāmutpāṭya hastena bhūtale tāmatāḍayat || 2.7.8.50 || tato'bhavanmahākāyo vīrabhadro mahābalaḥ || sahasrabāhurabhavatkālāṃtakasamaprabhaḥ || 51 || baddhāṃjalipuṭo bhūtvā vyājahāra haraṃ tadā || matsṛṣṭistu yadarthaṃ te tadarthaṃ mā niyojaya || 52 || ityuktaḥ prāha taṃ kruddho dhūrjaṭiśca puraḥ sthitam || ||53|| hana tvaṃ nindakaṃ dakṣaṃ yadarthe matpriyā hatā || bhūtasaṃghāstu gacchantu sahaitena mahābalāḥ || 54 || ityādiṣṭā bhagavatā yayuryajñasabhāṃ tadā || jaghnuḥ sarvānmahāvīrāndevāsuranarādikān ||55|| pūṣṇaśca hasato daṃtāñjaṭābhūśca babhañja ha || śmaśrūṇyutpāṭayāṃcakre bhṛgostasya durātmanaḥ ||56|| yadyadāsphālitaṃ pūrvaṃ tattacciccheda vīryavān || tato dakṣaśiro hartuṃ bahūdyogaṃ cakāra ha || 57 || munimaṃtrapraguptaṃ tu naiva kṛṃtati tadbalāt || haro jñātvā tu ciccheda svayametya durātmanaḥ || 58 || evaṃ makhagatānhatvā sā'nugaḥ svālayaṃ yayau || hatāvaśiṣṭāḥ kecittu brahmāṇaṃ śaraṇaṃ yayuḥ || || 59 || tairanvito yayau brahmā kailāsaṃ tu śivālayam || tato rudraṃ sāntvayitvā vacobhirvividhairapi || 2.7.8.60 || tenaiva sahitaḥ prāgādyajñavāṭaṃ mahāprabhuḥ || tenaivojjīvayāmāsa sarvānyajñasamāgatān || 61 || khyātyai prādādajamukhaṃ dakṣasya tu tadā śivaḥ || ajaśmaśrūṇyadācchaṃbhurbhṛgave tu mahātmane || 62 || pūṣṇaśca daṃtānna prādātpiṣṭādaṃ ca cakāra ha || tadaṅgānāṃ vyatikaraṃ keṣāṃcidapi vai śivaḥ || 63 || śivamāpuśca te sarve brahmaṇā ca śivena ca || punaḥ pravartito yajño yathāpūrvaṃ mahātmanaḥ || 64 || yajñānte sarvadevāśca jagmuste svasvamālayam || naiṣṭhikaṃ brahmacaryaṃ tu kṛtvā rudro mahātapāḥ || 65 || tepe gaṃgātaṭe rudraḥ punnāgatarumūlagaḥ || dakṣātmajā satī devī tyaktadehā pativratā || 66 || jajñe himādrermenakyāṃ vavṛdhe tasya veśmani|| etasminneva kāle tu tārakākhyo mahāsuraḥ || 67 || sa tīvratapasā''rādhya brahmāṇaṃ parameṣṭhinam || avadhyatvaṃ varaṃ vavre devāsuranaroragaiḥ || 68 || āyudhairastrasaṃghaiśca sarvaireva mahābalaiḥ || rudraputraṃ vinā daitya hyavadhyaḥ sakalairapi || 69 || iti tasmai varaṃ prādādbrahmā lokapitāmahaḥ || astrīkatvādaputratvādrudrasyeti tathāstviti || 2.7.8.70 || varaṃ gṛhītvā svagṛhaṃ prāpya lokānbabādha ha || dāsā devā mārjanādau dāsyo devyaśca tadgṛhe || 71 || tatastatpīḍitā devā brahmāṇaṃ śaraṇaṃ yayuḥ || taiḥ pīḍāṃ varṇitāṃ śrutvā vedhāḥ prāha surānidam || 72 || varapradānakāle'haṃ rudraputraṃ vinā surāḥ || nakhyaivadhya iti prādāṃ varaṃ tasmai durātmane || 73 || purā satī rudrapatnī satre tyaktakalevarā || jātā himavataḥ putrī pārvatīti ca yāṃ viduḥ ||74|| rudro himavataḥ pṛṣṭhe tapaścarati duścaram || yojayadhvaṃ ca pārvatyā rudraṃ lokeśvaraṃ prabhum || || 75 || punardevendrasadane saṃgatairamareśvaraiḥ || dhiṣaṇenā'pi sammaṃtrya deveṃdraḥ pākaśāsanaḥ || 76 || sasmāra ca sa kāryārthaṃ nāradaṃ smarameva ca || tatrā''gatau tatastau tu balabhidvākyamabravīt || 77 || himavantaṃ bhavāngatvā vacasā taṃ nibodhaya || putrī tava prāgdakṣasya harapatnī sutā satī || || 78 || tapaścarati te śṛṃge viyuktā daśakanyayā || mṛḍastasya saparyāyai viniyojaya tatpriyām || 79 || tasyaiva patnī bhavitā sa eva bhavitā patiḥ || ityā''diṣṭo maghonā ca nāradopetya taṃ girim || 2.7.8.80 || tathaiva kārayāmāsa devendreṇoditaṃ yathā || paścātkāmaṃ samāhūya maghavānida māha ca || 81 || devānāṃ ca hitārthāya tathā mṛḍahitāya ca || vasantena samāyukto gatvā rudratapovanam || 82 || guṇānvijṛmbha yitvā tu vāsaṃ tānhṛcchayāvahān || yadā sannihitā devī pārvatī tu mṛḍasya ca || 83 || tadā prayujya tvaṃ vāṇānmohayasva mahāprabhum || tayostu saṃgame jāte kāryaṃ no'ddhā bhaviṣyati || 84 || ityādiṣṭaḥ smarastūrṇaṃ pratasthe bāḍhamityatha || savasaṃtaḥ saratikaḥ sānugastadvanaṃ yayau || 85 || akāle tu vasaṃtartuṃ jṛṃbhayitvā svaśaktitaḥ || tadvane sarvato ramye mandā'nilaniṣevite || 86 || kadāciddevadevo'pi pārvatyāśca saparyayā || prītaḥ svāṅkaṃ samāropya kiṃcidvyāhartumārabhat || 87 || prāṇapriyā saṅgamasya kālo'yamiti niścitaḥ || peśalaṃ dhanurādāya sa tasthau harapṛṣṭhataḥ || || 88 || kṛtvā javanikāṃ vṛkṣaṃ bāṇamekaṃ mumoca ha || dvitīyamapi saṃdhāya cakre moktuṃ mahodyamam || 89 || atha kṣubdhamanā bhūtvā mṛḍaściṃtāmavāpa ha || na me manaścaletkvāpi kena vā kaśmalīkṛtam || 2.7.8.90 || iti cintākulo vāme pārśve kāmaṃ dadarśa ha || kruddhonmīlya lalāṭākṣaṃ svāṅkāddevīmapāsya ca || 91 || tasyākṣṇaḥ samabhūdagnistīkṣṇo lokavibhīṣaṇaḥ || tena dagdho'bhavatsadyo manmathaḥ saśarāsanaḥ || 92 || kāryasiddhiṃ ca paśyaṃto dudruvuścāmarā divam || śaṃkamānāḥ svadaṇḍaṃ ca vasanto ratireva ca || 93 || nimīlya locane bhītā devī dūraṃ pradudruve || sannidhānaṃ striyo hartuṃ mṛḍopyaṃtaradhīyata || 94 || rudrasyeṣṭaṃ prakurvāṇo devaśca manaso hitam || lebhe'narthamanirvṛttaṃ vipriyaṃ kurvatastu kim || 95 || tasmādikṣvākutanayaḥ sādhūnāmapriyaḥ sadā || tasmādātmahitāṃ sevāṃ nā'karonmandadhīḥ satām || 96 || anubhūtaṃ mahadduḥkhaṃ tasmādduryonireva ca || tasmātkuryāttu sādhūnāṃ sevāṃ sarvārthasādhinīm || 97 || rudrasyā'priyakāritvātsmaro bhāvini janmani || duḥkhaṃ tu bahulaṃ lebhe janmakāle mahāprabhuḥ || 98 || itihāsamimaṃ puṇyaṃ ye śṛṇvanti divāniśam || janmamṛtyujarādibhyo mucyaṃtenā'tra saṃśayaḥ || 99 || iti śrīskāṃde mahāpurāṇa ekāśītisāhasryāṃ saṃhitāyāṃ dvitīye vaiṣṇavakhaṇḍe vaiśākhamāsamāhātmye nāradāmbarīṣasaṃvāde dākṣāyaṇyapamāne dakṣayajñavidhvaṃsapūrvakapārvatī janmādikāmadahanavarṇanaṃnāmāṣṭamo'dhyāyaḥ || 8 ||

English translation

Maithila said :

1-5. O Brāhmaṇa , since he did not offer water, the descendant of Ikṣvāku was reborn as a Cātaka three times. Afterwards he became a house-lizard in my abode.

Indeed this conforms to his Karma . He deserved it, since he did not do his duty. It was said (by you) that he was born as a vulture once and as a dog seven times. This appears to be improper to me. Good people were not injured or censured by him nor were pitiably helpless persons. Since he did not resort (to good people) he may certainly not have had the benefit thereof. Indeed his act did not amount to harassing others, because he had not caused harm to them.

How then was he born in a lower womb without any (genuine) cause? I am your disciple and a favourite as well. Dispel this doubt of mine.

6. On being asked thus by the king, Śrutadeva of great renown exclaimed “Good! Good!” and spoke these words:

Śrutadeva said :

7-11. O sinless king, I shall tell you what has been asked by you. The same was recounted to Pārvatī by Śiva on the spotless (pure) peak of Kailāsa .

After creating all these worlds, he evolved two ways of sustenance for them, viz. Aihikī (pertaining to this world), and Āmuṣmikī (pertaining to the other world).

Each of the two ways of sustenance has three factors. The Aihikī (this-worldly) consists of service through water, service through cooked food and service through medicine. Whatever these are, O highly fortunate one, they are the causes of sustenance in this world.

In the same manner, O king, three factors have been proclaimed in the Śruti , viz. service to good people, service to Viṣṇu and service to the path of virtue ( Dharma ). If these are acquired earlier (by anyone) they are the causes (of happiness) in the other world.

12. Just as the food prepared and got ready at the house serves one’s purpose during the journey on the way, so also the Aihikī (this-worldly) causes serve their purposes immediately.

13. But, if something desirable and desired by the pious people becomes unbearable for any reason whatsoever, O king, it causes harm and injury.

14. Is it to be specially mentioned then as to what is displeasing to them? It is clear that it will cause misery. In this context they cite this ancient anecdote as an illustration.

15-22. It causes the destruction of sins. It is exceedingly wonderful. It causes horripilation to those who listen.

Formerly Dakṣa , the patriarch, got himself initiated for Yajña . [1] He went to the silver mountain (Kailāsa) in order to invite the Lord of goblins (i.e. Śiva). Śaṃbhu with a desire for his (Dakṣa’s) own welfare did not get up on seeing him. (He thought thus:) ‘I am the sire of all immortal ones. I am eternal and am approachable only through the Vedas . These leading Suras including Indra and Candra (Moon) are my servants who offer tribute to me. A master should not get up (on seeing) a servant; the husband should not get up for his wife; the preceptor should not get up for his disciple. This is the opinion of those who are conversant with the scriptures. Śruti lays down this also that an alliance (by way of marriage) is no cause for seniority at all. He whose strength, knowledge, power of penance and calmness are greater, shall be the senior to the others. The lower ones shall be the servants. If the master and other (seniors) get up on seeing the servants and others, out of excess of affection, the longevity, wealth, fame and progeny of those people perish immediately. I, therefore, shall not stand up as my father-in-law is dear to me.’ Thinking thus with the welfare (of Dakṣa) in view, the Lord did not move at all from his seat. The Prajāpati became furious on seeing that Mṛḍa (Śiva) did not rise up (from his seat).

23-30. In front of the Lord of the Daughter of the Mountain, he censured him in many ways: “Alas, the haughtiness! Alas, the haughtiness of the unlettered indigent fellow! An old bull reduced to mere skin is his asset, wealth; that is why he holds the skull bone. He is approachable to heretics. How can fortune grant him auspiciousness as he is proud for nothing! In this world the knowers understand pious acts only through their performance.

This poor fellow who is afflicted with chillness, wears the sacred hide of elephant. His abode is cremation ground and his ornaments, they say, are serpents. He has neither courage nor knowledge. Both of them had fled from him who is on a par with a wolf. He is always in close intimacy and association with goblins, ghosts, evil spirits and other vicious beings. Nothing is heard about his ancestry. He is not honoured by good people. Formerly I was wrongly led to believe in him by the vicious-minded Nārada . Urged by him I had given my daughter Satī to him. She too has become one following a separate Dharma. Let her stay happily in his house. Neither this fellow nor my daughter are to be approved of in any respect like the pot of a potter that has reached the hands of a Cāṇḍāla .”

31. Thus Dakṣa of deluded soul did not invite Umā or Śiva. He scolded him in various ways and went home silently.

32. Thereafter, he went to the sacrificial chamber continuing to censure the great Lord. In the company of Ṛtviks and sages he performed the Yajña as per (sacrificial) procedure.

33. Excepting Brahma and Viṣṇu, all the Devas arrived there. Siddhas , Cāraṇas and Gandharvas , Yakṣas , Rākṣasas and Kinnaras too came there.

34. At that time, Satī, the gentle and meritorious lady, was tempted due to her womanish fickleness. She became eager to witness the festival and meet the kinsmen who had assembled there.

35. Though she was prevented by Rudra , though she had been dishonoured and insulted (by her father), she decided to go due to the fickle nature of a woman.

36-38. (She was prevented by Śiva thus:) “O lady of excellent complexion, he censures me in the open assembly always. It is unbearable. On hearing it, it is true, you will forsake your own body. Though it is unbearable, I too have to bear it because I wish to keep up the house (my family life?). O gentle lady, you are doing as I have done. Hence do not go to the sacrificial hall. Certainly nothing auspicious will befall you.” Though urged thus, the goddess did not give up her fickleness.

39. Satī set out from the house alone on foot. On seeing her the Bull silently bore the goddess on his back.

40. Crores of groups of goblins followed Satī then. After going to the sacrificial chamber, she went at the outset to the apartments set apart for ladies.

41. (Everyone) kept quite on seeing Satī. With mental distress she set out from there. Recalling her husband’s words, she went to the northern Altar.

42. On seeing her, her father and those who had assembled there stood silent without giving any blessing to her. She watched her father’s performance of sacrifice till the time for Āhuti to Rudra. When her father proceeded dropping Rudra, she said with her eyes full of tears:

The goddess said :

43-47. Transgressing and insulting the great ones is not generally conducive to the welfare of persons. Rudra is the maker of the worlds. He is the administrator of the worlds. He is the immutable Lord of all. Still how is it that the Havis is not given to Rudra? Why? Why don’t the others who have come here expose your evil intentions? Noble-souled ones do not behave thus. Is fate adverse to these?

As she spoke thus, Lord Pūṣan began to laugh. Bhṛgu whose auspiciousness had been destroyed, began to stir his moustache and beard. Others stroked their arms, legs, thighs and sides. Her unfortunate father censured her in various ways.

48-51. On hearing it, the wife of Rudra became extremely furious in her mind. In order to perform expiation for having heard it, Satī immolated her body in the sacrificial fire in the middle of the Altar, even as everyone stood looking on. There was a great hue and cry. The Pramathas ran immediately and reported all the details to the Lord of Devas.

On hearing it Rudra stood up suddenly. He became comparable to Kāla , the annihilates of the world. He plucked up his matted hair with his hand and dashed it against the floor. Therefrom arose the exceedingly powerful Vīrabhadra of huge body with a thousand arms. He assumed the refulgence of Kāla, the annihilator (of the universe).

52-55. With palms joined in reverence he spoke to Hara then: “Employ me in the task for which I have been created.” On being told thus, the infuriated Dhūrjaṭi (Śiva) spoke to Vīrabhadra who stood in front of him: “Do kill Dakṣa who has censured me and on account of whom my beloved wife killed herself. Let the groups of goblins and spirits of great strength go along with this (Vīrabhadra).”

On being commanded thus by the Lord, they all went to the sacrificial assembly. They struck all those great heroic Devas, Asuras , human beings and others.

56. Vīrabhadra who was born of the matted hair, broke the teeth of Pūṣan who had laughed. He uprooted the moustache of the vicious-minded Bhṛgu.

57. The powerful Vīrabhadra cut off the different limbs that had been stroked before. He exerted himself much in order to remove the head of Dakṣa.

58. As his head had been well-protected by the Mantras of the sages, it could not be cut off with force. Knowing it Hara himself came there and cut off the head of the wicked one.

59. After killing those who had come for the sacrifice, he went to his own abode along with his followers. Some who survived the slaughter, went and sought refuge in Brahmā .

60-61. Accompanied by them Brahmā went to Kailāsa, the abode of Śiva. With diverse kinds of words he pacified Rudra. The great Lord went along with him to the sacrificial chamber and resuscitated all those who had come to the sacrifice.

62. Then Śiva gave Khyāti the goat-head of Dakṣa(?). The goat-beard he gave to the noble-souled Bhṛgu.

63. He did not give back the teeth to Pūṣan but made him able to eat flour without teeth. Śiva straightened some of his limbs that had been distorted.

64-70. All of them attained welfare. The Yajña of the noble-souled one was begun again as before by Brahmā and Śiva. At the end of the Yajña, all the Devas went to their respective abodes. Rudra adopted a very severe vow of celibacy and performed a great penance. Rudra performed the great penance at the root of a Punnāga tree ( Calophyllum inophyllum ) on the banks of Gaṅgā .

The chaste goddess Satī, the daughter of Dakṣa, abandoned her body and was born again as the daughter of Menā and Himālaya . She grew up in his abode.

At this time the great Asura named Tāraka propitiated Brahmā Parameṣṭhin by means of severe penance. He chose the boon that he could not be killed by Devas, Asuras, human beings and serpents with weapons and all groups of missiles of great strength. Excepting a son of Rudra, the Daitya could not be killed by anyone. Such was the boon that Brahmā, the grandfather of the worlds, granted him saying “So be it”, because Rudra had (then) no son and no wife too.

71. Receiving the boon, the demon went back to his abode and began to harass the worlds. For the work of cleansing the floor etc. in his abode Devas became his servants and Deva women were his servant maids.

72. Then Devas who were harassed by him sought refuge in Brahmā. On hearing about their misery described by them, Vedhas (Brahmā) said this to Suras:

73-75. “O Suras, at the time of granting the boon I have given the wicked one the boon that he could not be killed by anyone except a son of Rudra. Formerly Satī, the wife of Rudra, abandoned her body in the sacrifice. She was reborn as the daughter of Himālaya. She is known as Pārvatī. Rudra is engaged in a severe penance on the top of Himālaya. Unite Rudra, the Lord of the worlds, with Pārvatī.”

76-77. Again, in the abode of Devendra , the Lord of Devas, the chastiser of Pāka had consultations with the leading Devas who had assembled there along with Dhiṣaṇa ( Bṛhaspati ). For the sake of his task he remembered Nārada and Smara . They came there and the enemy of Bala (i.e. Indra) spoke these words to him: [2]

78-81. “Kindly go to Himavān and enlighten him with your words: ‘Your daughter was formerly Satī, the daughter of Dakṣa and wife of Hara. Separated from him, she is engaged in penance on your peak along with ten girl companions. Mṛḍa is also engaged in penance on your peak. Employ his beloved one in the service of Mṛḍa. She will become definitely his wife. He alone will be her husband.’”

On being directed by Indra thus, Nārada approached the Mountain and did everything as directed by Devendra. Afterwards Indra called Kāma and spoke this to him:

82-84. “For the sake of the welfare of Devas and for the good of Mṛḍa too you go to the penance grove of Rudra accompanied by Vasanta (Spring Season). Manifest the features of Vasanta that cause flutter of love in the heart. When Goddess Pārvatī is near Mṛḍa, discharge your arrows and allure the great Lord (to her). When their union takes place our task shall become immediately fulfilled.”

85. On being commanded thus, Smara said, “So will it be” and immediately set off. He went to that forest along with Rati , Vasanta and his entire retinue.

86-89. By means of his power, he created an untimely spring season throughout that beautiful forest, served by a gentle breeze.

Once the Lord of Devas was delighted with Pārvatī’s service. He took her on his lap and began to speak to her something. Smara decided that it was the time for the Lord’s union with his beloved wife. He took up his beautiful and delicate bow and stood behind Hara. Making a tree as his screen (to hide himself behind) he discharged an arrow. He fitted a second one too and exerted himself to discharge it.

90. Becoming agitated in his mind, Mṛḍa began to think, ‘My mind will not waver thus at all. By whom has it been defiled?’

91-92. Worried thus, he turned and saw Kāma at his side. With great fury he opened his eye on the forehead and kept the goddess away from his lap. From his eye a blazing fire issued forth terrifying all the worlds. By it Manmatha was burned immediately along with his bow.

93-94. Observing the fulfilment (?) of their task and suspecting punishment to themselves, Devas, Vasanta and Rati fled to heaven.

The goddess became frightened. She closed her eyes and ran far off. In order to avoid the presence of a woman, Mṛḍa vanished from the scene.

95. Indra who was desirous of doing something pleasing to Rudra and at the same time what was conducive to his good, attained unfortunate result. One should expect the worse in the case of one who does something very displeasing!

96-99. Hence the descendant of Ikṣvāku, the dull-witted one, who was always unfavourable to saintly persons, did not perform the rite of serving good people which would have been conducive to his own welfare.

Great misery was experienced by him and further he was born in a lower stratum of beings. Hence one should render service to good people, which accomplishes all purposes.

Since he did something displeasing to Rudra, Smara experienced misery very much in his next birth (though he was) a great lord.

Those who listen day and night to this meritorious legend shall undoubtedly be liberated from births, deaths, old age etc.

[1]: [1] : The story of the destruction of Dakṣa’s sacrifice after the self-immolation of his daughter (and Śiva’s spouse) Satī, is told practically in every Purāṇa. Here the bias is towards the importance of Vaiśākha-Vratas . (See Mbh, Śānti , Chs. 283, 284; also PE 193 for other references.)

[2]: [2] : The story of burning of Kama, the god of Love, is another popular story told in Purāṇas. Bringing together Śiva and Pārvatī and shooting his arrow at him by Kama was a clever plan though unfortunately it was not successful.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 23099, revision 71545 (2016-06-21T03:20:59Z). English is G. V. Tagare’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc371710.html and the archival publication witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.