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Vaiśākhamāsa-māhātmya · Chapter 14

Chapter 14

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Vaiśākhamāsa-māhātmya · Chapter 14

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।। श्रुतदेव उवाच ।। ।। यः प्रातः स्नाति वैशाखे मेषसंस्थे दिवाकरे ।। मधुसूदनमभ्यर्च्य कथां श्रुत्वा हरेरिमाम् ।। १ ।। स तु पापविनिर्मुक्तो याति विष्णोः परं पदम् ।। वाच्यमानां कथां हित्वा योऽन्यां सेवेत मूढधीः ।।२ ।। रौरवं नरकं प्राप्य पैशाचीं योनिमाप्नुयात् ।। अत्रैवोदाहरन्तीममितिहासं पुरातनम् ।। ३ ।। पापघ्नं पावनं धर्म्यं सद्यो वंद्यं पुरातनम् ।। पुरा गोदावरीतीरे क्षेत्रे ब्रह्मेश्वरे शुभे ।। ४ ।। दुर्वासशिष्यौ परमहंसौ ब्रह्मैकनिष्ठितौ ।। सदैवोपनिषद्विद्यानिष्ठितौ निरपेक्षितौ ।। ५ ।। भिक्षामात्राशिनौ पुण्यौ तौ गुहावासिनावुभौ ।। सत्यनिष्ठतपोनिष्ठाविति ख्यातौ जगत्त्रये ।। ६ ।। तयोर्मध्ये सत्यनिष्ठः सदा विष्णुकथापरः ।। श्रोतॄणामप्यभावे च व्याख्यातॄणां तथा नृप ।। ७ ।। तदा कर्मकला नित्याः करोत्यद्धा मुनीश्वरः ।। श्रोता चेदस्ति यः कश्चित्तस्मै व्याख्या त्यहर्निशम् ।। ८ ।। यदि व्याख्याति कश्चिद्वा पुण्यां विष्णुकथां शुभाम् ।। तदा संकुच्य कर्माणि शृणोति श्रवणे रतः ।। ९ ।। अतिदूरस्थतीर्थानि देवतायतनानि च ।। हित्वा कथाविरोधीनि तथा कर्माणि भूरिशः ।। 2.7.14.१० ।। शृणोति च कथां दिव्यां श्रोतृभ्यो वक्ति वै स्वयम् ।। विना कथां न जानाति सेव्यमन्यन्नरेश्वर ।। ११ ।। व्याख्याति च गृहे स्वस्य वक्ता रोगाद्युपद्रुतः ।। कूपस्नानपरो भूत्वा शृणोत्येव कथां मुनिः ।। १२ ।। कथायाश्च विरामे तु स्वकृत्यं साधयत्यलम् ।। कथां वै शृण्वतः पुंसो जन्ममबन्धो न विद्यते ।। १३ ।। सत्त्वशुद्धिस्ततो विष्णावरतिश्चैव गच्छति ।। रतिश्च जायते विष्णौ सौहृदं चैव साधुषु ।। १४ ।। नीरजं निर्गुणं ब्रह्म सद्यो हृद्यवरुध्यते ।। ज्ञानहीनस्य वै पुंसः कर्म वै निष्फलं भवेत् ।। १५ ।। बहुधा चरितं चाऽपि यथैवांधकदर्पणम् ।। कर्माणि क्रियमाणानि बहुधा शोचितात्मभिः ।। १६ ।। सत्त्वशुद्ध्यै भवंत्येव सत्त्वशुद्ध्या श्रुतिं व्रजेत् ।। श्रुतेस्तु ज्ञानमासाद्य ज्ञात्वा ध्यानाय कल्पते ।। १७ ।। बहुधा श्रवणं ध्यानं मननं श्रुतिचोदितम् ।। यत्र विष्णुकथा नास्ति यत्र साधुजना नहि ।। १८ ।। साक्षाद्गंगातटं वाऽपि त्याज्यमेव न संशयः ।। यद्देशे तुलसी नास्ति वैष्णवं धाम वा शुभम्।। १९ ।। यत्र विष्णुकथा नास्ति मृतस्तत्र तमो व्रजेत् ।। यद्ग्रामे वैष्णवं धाम नास्ति कृष्णमृगोऽपि वा ।।2.7.14.२०।। यत्र विष्णुकथा नास्ति साधवो वा तदाश्रयाः ।। मृतस्तत्र पुमान्क्षिप्रं श्वानयोनिशतं व्रजेत् ।।२१।। विचार्योपनिषद्विद्यामिति निश्चित्य वै मुनिः ।। सदा विष्णुकथाऽऽसक्तो विष्णुस्मृतिपरायणः ।। २२ ।। न किंचिदधिकं जातु मन्यते श्रवणात्परम् ।। इतरस्तु तपोनिष्ठः कर्मनिष्ठो दुराग्रही ।। २३ ।। न व्याख्याति स्वयं वाऽपि न शृणोति च सत्कथाम् ।। वाच्यमानां कथां हित्वा तीर्थस्नानाय गच्छति ।।२४ ।। तीर्थेऽपि च प्रवृत्तायां कथायां भूमिपालक ।। कर्मलोपभयाद्दूरं याति चांचल्यशक्तितः ।।२५।। व्रजंति गृहकृत्यार्थं संगमात्परतो जनाः ।। न श्रोतारो न वक्तारस्तस्य पार्श्वे तु कर्मिणः ।।२६।। दुरात्मनस्तु दुर्बुद्धेः काल एवं क्षयं गते ।। जिह्वां श्रुतिं च न क्वापि संप्राप्ता हि कथा विभोः ।।२७।। अश्रोतृत्वादवक्तृत्वाद्दुर्बुद्धित्वाद्दुराग्रहात् ।। पश्चात्पंचत्वमासाद्य सद्यो धर्मेण वै मुनिः ।। २८ ।। पिशाचोऽभूच्छमीवृक्षे च्छिन्नकर्णाह्वयोऽबलः ।। निराश्रयो निराहारः शुष्ककण्ठोष्ठतालुकः ।।२९।। एवं वै खिद्यमानस्य समा दिव्यायुता गताः ।। नापश्यत्स्वस्य त्रातारं निराहारोऽतिदुःखितः ।। 2.7.14.३० ।। स्वकृतं चिंतयानश्च मत्तोन्मत्त इवाभ्रमत् ।। क्षुधया पर्यटन्वाऽपि निर्वृतिं नाप मूढधीः ।। ३१ ।। कृशानुसदृशो वायुरंगं स्पृष्ट्वा कृतात्मनः ।। कालाग्नितुल्या आपश्च फलपुष्पादिकं विषम् ।। ३२ ।। न क्वापि सुखमापेदे कर्मठो दीनधीरयम् ।। एवं व्यवसिते तस्मिन्नरण्ये जनवर्जिते ।। ३३ ।। कथया रहिते क्षेत्रे स्वाश्रये साधुवर्जिते ।। दैवादायात्सत्यनिष्ठस्तदा पैठिनसीं पुरीम् ।। ३४ ।। गच्छन्मार्गे ददर्शाऽसौ छिन्नकर्णं वहुव्यथम् ।। दृष्ट्वाऽऽत्मानं द्रावयन्तं रुदंतं क्षुधयाऽऽतुरम् ।। ३५ ।। मा भैषीरिति चाभाष्य कोऽसीत्याह मुनीश्वरः ।। दशेदृशी च कस्मात्ते न ते दुःखमतः परम्।। ।। ३६ ।। इत्याश्वस्तोऽमुना च्छिन्नकर्णः प्राहातिविह्वलः ।। तपोनिष्ठो यतिरहं शिष्यो दुर्वाससः परम् ।। ३७ ।। ब्रह्मेश्वरक्षेत्रवासी कर्मनिष्ठो दुराग्रही ।। कर्मलोपभयान्मौढ्यान्मया दुर्बुद्धिना मुने ।। ३८ ।। साधुभिर्वाच्यमानाऽपि नादृता विष्णुसत्कथा ।। न व्याख्याता च श्रोतृभ्यः कथा कर्मनिकृतंनी ।। ३९ ।। तेन कर्मविपाकेन महताऽहं मृतिं गतः ।। छिन्नकर्णोऽभवं नाम्ना पिशाचो दुःखविह्वलः ।। 2.7.14.४० ।। न पश्यामि च त्रातारं दुःखादस्मात्कथंचन ।। तव दृष्टिपथं यातो दिष्टयाऽहं गतकल्मषः ।। ४१ ।। अद्य मे देवतास्तुष्टा गुरवः साधवश्च ये ।। हरिश्च मे प्रसन्नोऽभूद्यतस्ते दर्शनं मम ।। ४२ ।। पपात पादयोर्भूमौ त्राहित्राहीति वै रुदन् ।। ततस्तु कृपयाऽऽविष्टः सत्यनिष्ठो महायशाः ।।४३।। दोर्भ्यामुत्थापयामास शंतमाभ्यां मुनीश्वरः ।। ततस्त्वप उपस्पृश्य ददौ पुण्यमनुत्तमम् ।।४४।। वैशाखमासमाहात्म्यश्रवणस्य मुहूर्तजम् ।। तेन पुण्यप्रभावेन सद्यो ध्वस्ताखिलाशुभः ।। ४५ ।। पिशाचदेहनिर्मुक्तो दिव्यदेहधरोऽभवत् ।। दिव्यं विमानमारुह्य तं प्रणम्य महामुनिम् ।।४६।। आमंत्र्य च परिक्रम्य ययौ विष्णोः परं पदम् ।। सत्यनिष्ठस्ततो धीमान्ययौ पैठिनसीं पुरीम् ।। ४७ ।। माहात्म्यश्रवणस्यैवं चिंतयानः पुनःपुनः ।। ।। श्रुतदेव उवाच ।। ।। यत्र विष्णुकथा पुण्या शुभा लोकमलाऽपहा ।। ४८ ।। तत्र सर्वाणि तीर्थानि क्षेत्राणि विविधानि च ।। यत्र प्रवहते पुण्या शुभा विष्णुकथाऽऽपगा ।। ४९ ।। तद्देशवासिनां मुक्तिः करसंस्था न संशयः ।। 2.7.14.५० ।। इति श्रीस्कांदे महापुराण एकाशीतिसाहस्र्यां संहितायां द्वितीये वैष्णवखण्डे नारदाम्बरीषसंवादे कथाप्रशंसायां पिशाचमुक्तिप्राप्तिर्नाम चतुर्दशोऽध्यायः ।। १४ ।।

|| śrutadeva uvāca || || yaḥ prātaḥ snāti vaiśākhe meṣasaṃsthe divākare || madhusūdanamabhyarcya kathāṃ śrutvā harerimām || 1 || sa tu pāpavinirmukto yāti viṣṇoḥ paraṃ padam || vācyamānāṃ kathāṃ hitvā yo'nyāṃ seveta mūḍhadhīḥ ||2 || rauravaṃ narakaṃ prāpya paiśācīṃ yonimāpnuyāt || atraivodāharantīmamitihāsaṃ purātanam || 3 || pāpaghnaṃ pāvanaṃ dharmyaṃ sadyo vaṃdyaṃ purātanam || purā godāvarītīre kṣetre brahmeśvare śubhe || 4 || durvāsaśiṣyau paramahaṃsau brahmaikaniṣṭhitau || sadaivopaniṣadvidyāniṣṭhitau nirapekṣitau || 5 || bhikṣāmātrāśinau puṇyau tau guhāvāsināvubhau || satyaniṣṭhataponiṣṭhāviti khyātau jagattraye || 6 || tayormadhye satyaniṣṭhaḥ sadā viṣṇukathāparaḥ || śrotṝṇāmapyabhāve ca vyākhyātṝṇāṃ tathā nṛpa || 7 || tadā karmakalā nityāḥ karotyaddhā munīśvaraḥ || śrotā cedasti yaḥ kaścittasmai vyākhyā tyaharniśam || 8 || yadi vyākhyāti kaścidvā puṇyāṃ viṣṇukathāṃ śubhām || tadā saṃkucya karmāṇi śṛṇoti śravaṇe rataḥ || 9 || atidūrasthatīrthāni devatāyatanāni ca || hitvā kathāvirodhīni tathā karmāṇi bhūriśaḥ || 2.7.14.10 || śṛṇoti ca kathāṃ divyāṃ śrotṛbhyo vakti vai svayam || vinā kathāṃ na jānāti sevyamanyannareśvara || 11 || vyākhyāti ca gṛhe svasya vaktā rogādyupadrutaḥ || kūpasnānaparo bhūtvā śṛṇotyeva kathāṃ muniḥ || 12 || kathāyāśca virāme tu svakṛtyaṃ sādhayatyalam || kathāṃ vai śṛṇvataḥ puṃso janmamabandho na vidyate || 13 || sattvaśuddhistato viṣṇāvaratiścaiva gacchati || ratiśca jāyate viṣṇau sauhṛdaṃ caiva sādhuṣu || 14 || nīrajaṃ nirguṇaṃ brahma sadyo hṛdyavarudhyate || jñānahīnasya vai puṃsaḥ karma vai niṣphalaṃ bhavet || 15 || bahudhā caritaṃ cā'pi yathaivāṃdhakadarpaṇam || karmāṇi kriyamāṇāni bahudhā śocitātmabhiḥ || 16 || sattvaśuddhyai bhavaṃtyeva sattvaśuddhyā śrutiṃ vrajet || śrutestu jñānamāsādya jñātvā dhyānāya kalpate || 17 || bahudhā śravaṇaṃ dhyānaṃ mananaṃ śruticoditam || yatra viṣṇukathā nāsti yatra sādhujanā nahi || 18 || sākṣādgaṃgātaṭaṃ vā'pi tyājyameva na saṃśayaḥ || yaddeśe tulasī nāsti vaiṣṇavaṃ dhāma vā śubham|| 19 || yatra viṣṇukathā nāsti mṛtastatra tamo vrajet || yadgrāme vaiṣṇavaṃ dhāma nāsti kṛṣṇamṛgo'pi vā ||2.7.14.20|| yatra viṣṇukathā nāsti sādhavo vā tadāśrayāḥ || mṛtastatra pumānkṣipraṃ śvānayoniśataṃ vrajet ||21|| vicāryopaniṣadvidyāmiti niścitya vai muniḥ || sadā viṣṇukathā''sakto viṣṇusmṛtiparāyaṇaḥ || 22 || na kiṃcidadhikaṃ jātu manyate śravaṇātparam || itarastu taponiṣṭhaḥ karmaniṣṭho durāgrahī || 23 || na vyākhyāti svayaṃ vā'pi na śṛṇoti ca satkathām || vācyamānāṃ kathāṃ hitvā tīrthasnānāya gacchati ||24 || tīrthe'pi ca pravṛttāyāṃ kathāyāṃ bhūmipālaka || karmalopabhayāddūraṃ yāti cāṃcalyaśaktitaḥ ||25|| vrajaṃti gṛhakṛtyārthaṃ saṃgamātparato janāḥ || na śrotāro na vaktārastasya pārśve tu karmiṇaḥ ||26|| durātmanastu durbuddheḥ kāla evaṃ kṣayaṃ gate || jihvāṃ śrutiṃ ca na kvāpi saṃprāptā hi kathā vibhoḥ ||27|| aśrotṛtvādavaktṛtvāddurbuddhitvāddurāgrahāt || paścātpaṃcatvamāsādya sadyo dharmeṇa vai muniḥ || 28 || piśāco'bhūcchamīvṛkṣe cchinnakarṇāhvayo'balaḥ || nirāśrayo nirāhāraḥ śuṣkakaṇṭhoṣṭhatālukaḥ ||29|| evaṃ vai khidyamānasya samā divyāyutā gatāḥ || nāpaśyatsvasya trātāraṃ nirāhāro'tiduḥkhitaḥ || 2.7.14.30 || svakṛtaṃ ciṃtayānaśca mattonmatta ivābhramat || kṣudhayā paryaṭanvā'pi nirvṛtiṃ nāpa mūḍhadhīḥ || 31 || kṛśānusadṛśo vāyuraṃgaṃ spṛṣṭvā kṛtātmanaḥ || kālāgnitulyā āpaśca phalapuṣpādikaṃ viṣam || 32 || na kvāpi sukhamāpede karmaṭho dīnadhīrayam || evaṃ vyavasite tasminnaraṇye janavarjite || 33 || kathayā rahite kṣetre svāśraye sādhuvarjite || daivādāyātsatyaniṣṭhastadā paiṭhinasīṃ purīm || 34 || gacchanmārge dadarśā'sau chinnakarṇaṃ vahuvyatham || dṛṣṭvā''tmānaṃ drāvayantaṃ rudaṃtaṃ kṣudhayā''turam || 35 || mā bhaiṣīriti cābhāṣya ko'sītyāha munīśvaraḥ || daśedṛśī ca kasmātte na te duḥkhamataḥ param|| || 36 || ityāśvasto'munā cchinnakarṇaḥ prāhātivihvalaḥ || taponiṣṭho yatirahaṃ śiṣyo durvāsasaḥ param || 37 || brahmeśvarakṣetravāsī karmaniṣṭho durāgrahī || karmalopabhayānmauḍhyānmayā durbuddhinā mune || 38 || sādhubhirvācyamānā'pi nādṛtā viṣṇusatkathā || na vyākhyātā ca śrotṛbhyaḥ kathā karmanikṛtaṃnī || 39 || tena karmavipākena mahatā'haṃ mṛtiṃ gataḥ || chinnakarṇo'bhavaṃ nāmnā piśāco duḥkhavihvalaḥ || 2.7.14.40 || na paśyāmi ca trātāraṃ duḥkhādasmātkathaṃcana || tava dṛṣṭipathaṃ yāto diṣṭayā'haṃ gatakalmaṣaḥ || 41 || adya me devatāstuṣṭā guravaḥ sādhavaśca ye || hariśca me prasanno'bhūdyataste darśanaṃ mama || 42 || papāta pādayorbhūmau trāhitrāhīti vai rudan || tatastu kṛpayā''viṣṭaḥ satyaniṣṭho mahāyaśāḥ ||43|| dorbhyāmutthāpayāmāsa śaṃtamābhyāṃ munīśvaraḥ || tatastvapa upaspṛśya dadau puṇyamanuttamam ||44|| vaiśākhamāsamāhātmyaśravaṇasya muhūrtajam || tena puṇyaprabhāvena sadyo dhvastākhilāśubhaḥ || 45 || piśācadehanirmukto divyadehadharo'bhavat || divyaṃ vimānamāruhya taṃ praṇamya mahāmunim ||46|| āmaṃtrya ca parikramya yayau viṣṇoḥ paraṃ padam || satyaniṣṭhastato dhīmānyayau paiṭhinasīṃ purīm || 47 || māhātmyaśravaṇasyaivaṃ ciṃtayānaḥ punaḥpunaḥ || || śrutadeva uvāca || || yatra viṣṇukathā puṇyā śubhā lokamalā'pahā || 48 || tatra sarvāṇi tīrthāni kṣetrāṇi vividhāni ca || yatra pravahate puṇyā śubhā viṣṇukathā''pagā || 49 || taddeśavāsināṃ muktiḥ karasaṃsthā na saṃśayaḥ || 2.7.14.50 || iti śrīskāṃde mahāpurāṇa ekāśītisāhasryāṃ saṃhitāyāṃ dvitīye vaiṣṇavakhaṇḍe nāradāmbarīṣasaṃvāde kathāpraśaṃsāyāṃ piśācamuktiprāptirnāma caturdaśo'dhyāyaḥ || 14 ||

English translation

Note: The object of this chapter is to describe the importance of early bath in the month of Vaiśākha .

Śrutadeva said :

1-6. He who takes the holy bath in the morning in the month of Vaiśākha when the Sun is in Aries, worships Madhusūdana and listens to this story of Hari , shall be rid of all sins and go to the highest region of Viṣṇu .

He who leaves off (in the middle) when the story (of Viṣṇu) is being read and expounded and stupidly resorts to any other thing shall fall into Raurava Naraka and then he is born as a Piśāca (evil spirit). In this context they cite this ancient traditional legend as an illustration. This story is destructive of sins. It is holy and conducive to virtue. It is an ancient tale which should be respected forthwith.

Formerly, on the banks of Godāvarī in the splendid holy place of Brahmeśvara there lived two holy spiritual preceptors, the disciples of Durvāsas , well-known in all the three worlds as Satyaniṣṭha, and Taponiṣṭha . [1] They were firmly devoted to Supreme Brahman . They were always devoted to the Upaniṣadic teachings. They were indifferent (to worldly pleasures). They were meritorious. They subsisted only on what was received as alms. Both of them lived in a cave.

7-H. Of these two, Satyaniṣṭha was always devoted to the stories of Viṣṇu. Even if there were no listeners or expounders, the great sage used to carry on (leisurely) his daily round of duties. If there was even one listener, he used to expound to him (Viṣṇu’s story) day and night.

If anyone expounded the auspicious and meritorious story of Viṣṇu, he used to curtail his religious rites and listen to the story, because he was interested in listening to the same.

He used to avoid going to pilgrim centres and sacred shrines situated very far off, because they conflicted with his interest in the stories (of Viṣṇu). He avoided performing most of the rites. He used to listen to the divine stories and to expound them to listeners himself. O king, excepting the stories (of God), he did not know anything else worthy of being resorted to.

12. If, being afflicted with sickness, an expounder (of Viṣṇu-sto-ries) happened to give discourse in his house (instead of in a public place like a temple), the sage resorted to bath at a well and was devoted to listen to the stories.

13-17. At the conclusion of the story, he used to perform his (religious and other) duties duly.

One who habitually listens to the holy stories does not get involved in bondage of births. He shall attain intrinsic purity. Absence of attachment to Viṣṇu will disappear. Attachment to Viṣṇu and friendship with saintly people shall be engendered. The attributeless Brahman free from Rajoguṇa will be retained in the heart immediately. Karma is futile in the case of a man devoid of perfect knowledge. Even if it is performed in diverse ways repeatedly, it will be like showing a mirror to a blind man.

Karma repeatedly performed by those whose hearts are absorbed in deep meditation shall definitely be conducive to the purity of nature.

Due to the purity of nature capacity to listen will improve. By listening one attains perfect knowledge and then he becomes competent to meditate.

18-23a. Śravaṇa (listening), Dhyāna (meditation) and Manana (reflection) have been laid down in the Vedas in many places.

If there is no (narration of) tales of Viṣṇu, if there are no good men, that place should undoubtedly be abandoned even if it be the banks of Gaṅgā itself.

If in any land there is no Tulasī plant, nor the auspicious abode of Viṣṇu, nor the (narration of) story of Viṣṇu, a person who dies there shall attain dense darkness (i.e. hell).

If in any village there is no abode (temple) of Viṣṇu, nor a black antelope, nor the story of Viṣṇu, nor saintly people knowing it, one who dies there shall immediately be reborn as a dog and continue thus for a hundred births.

The sage (Satyaniṣṭha) pored over the Upaniṣad Texts and pondered over the teachings therein and came to this decision. He was always attached to the tales of Viṣṇu; he was devoted to the memory of Viṣṇu. He did not consider anything superior to this listening.

23b-27. The other one, Taponiṣṭha, strictly adhered to the rituals. He was foolishly obstinate. He did not expound, nor listen to good tales (of Viṣṇu) himself. He left off even while the story was being expounded and set out for holy bath in Tīrthas .

At a Tīrtha too, when the tale was begun, O king, he used to go far off due to the fear of omission of holy rituals because of fickleness.

After coming into contact with him people used to go for doing their domestic activities. There were no listeners or expounders (of tales of Viṣṇu) at his side but only Karmins (those interested only in performing riturals— Karmas ).

The time of that evil-minded, vicious (sage) passed off thus. The tale of the Lord did never reach his tongue or ear.

28-31. The sage later on died and immediately became a Piśāca (Evil Spirit) on account of his Adharma since he was not one who listened to or expounded (divine stories) and because he was vicious and pertinacious. He then occupied a Śamī tree. He was named Chinnakarṇa (one with ears cut: deaf). He was not strong. He had no support. He did not get anything to eat. His throat, lips and palate were parched. He underwent torture thus for more than ten thousand years according to divine reckoning. He did not see anyone ready to save him. He continued to be devoid of food. He was extremely miserable.

Thinking about what he had done he wandered like one inebriated and mad. Wandering here and there and oppressed with hunger, that evil spirit of deluded intellect did not attain peace and happiness.

32-34. Wind that blew against that spirit that had no control over itself, was like fire (scorching) his limbs. Water appeared (extremely hot) like fire of universal destruction. Fruits, flowers etc. appeared like poison. This Karmaṭha (‘one who valued Karma very much’) did not attain happiness anywhere. He was excessively dejected in mind.

When these things were like this in that forest devoid of people, in that spot devoid of (divine) tales and good men, in the place which he had resorted to, Satyaniṣṭha came then to the city of Paiṭhinasī. [2]

35-36. Going along the path he saw Chinnakarṇa who was subjected to a great deal of suffering. On seeing him crying due to hunger and appearing sick and depressed causing the melting of his heart, he spoke to him, “Do not be afraid”. Then the great sage said: “Who are you? Why have you come to this plight? You will have no more suffering.”

37-42. On being consoled by him thus Chinnakarṇa who was exceedingly agitated said thus: “I am Taponiṣṭha, an ascetic and disciple of Durvāsas. I was a resident of the holy spot Brahmeśvara strictly devoted to Karma. I was foolishly pertinacious. Since I was afraid of break in my performance of rituals out of foolishness, O sage, the meritorious story of Viṣṇu that was being expounded by good men was not at all honoured by me, foolish that I was. The story that destroys Karma was not expounded to the listeners. As a result of the great fructification of those Karmas I met with death. I became a Piśāca, Chinnakarṇa by name. I am agitated and bewildered due to misery. I do not find any saviour to redeem me from this misery somehow. Fortunately I have been seen by you. I have become free from sins. Today deities are pleased with me. The preceptors, good men and Had too are delighted with me today, since I met you.”

43-48a. He then fell at his feet on the ground crying “Save me, save me.” Then Satyaniṣṭha of great fame was overwhelmed with pity. With his extremely pleasing and blissful pair of arms the great sage raised him up. Then water was ceremoniously sipped and the excellent merit that he had acquired in the course of a Muhūrta by listening to the greatness of the month of Vaiśākha was given to him. As a result of the power of that merit all his inauspiciousness was destroyed immediately. He was released from the form of Piśāca. He assumed a divine body. He got into a divine aerial chariot. After bowing down to that great sage, he took leave of him and circumambulated him. Then he went to the great region of Viṣṇu.

Thereafter, the intelligent Satyaniṣṭha went to the city of Paiṭhinasī repeatedly thinking about the efficacy of listening to the greatness (of the Vaiśākha rites).

Śrutadeva said :

48b-50. Where there is the meritorious and splendid story of Viṣṇu that dispels the impurities of the world, all the holy spots and Tīrthas of diverse kinds are present there. Where the holy river of the meritorious and splendid story of Viṣṇu flows, salvation is within the reach of the people staying in that land. There is no doubt about it.

[1]: [1] : Out of these Satyaniṣṭha realized by Upaniṣadic studies the importance of devotion to Viṣṇu and became less inclined to Karmakāṇḍa. He is a representative of the cult of Viṣṇu-bhakti (vv 7-22), while Taponiṣṭha as a staunch adherent to the path of Karma, did not care to hear Viṣṇu tales and thereby became a Piśāca (vv 23-31).

[2]: [2] : Paiṭhaṇ in Aurangabad Distt. of Maharashtra.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 23105, revision 71552 (2016-06-21T03:28:56Z). English is G. V. Tagare’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc371716.html and the archival publication witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.