10 - Birth of Skanda (Dynasties of Pitrus: Propitiation of Pitrus by performing Shraddha.

This chapter is textually similar to Vå. P. 72. 

Bruhaspati said:

1. These seven groups of Pitru² are considered as the most excellent among victorious ones. Four of them have forms and three of them are Amūrtis (formless ones). 

2. Cf. Pd. P. V. 9.2-3, Vå. P. 72.1,73,.60 for similar seven divisions of Pitrus into those having forms and formless ones. 

2. Listen attentively. I shall tell their worlds as well as creation. I shall recount those who are their daughters and those who are regarded as their grandsons (daughters' sons). 

3. In those worlds named Santānakas the formless yet brilliant groups of Pitrus abide. They are the sons of Prajāpati. 

4. They are the sons of Viraja the Prajāpati. Hence they are well known as Vairājas. They are excellent Brāhmaṇas. These are the Pitrus, O dear one, who increase the yogic power of the yogins. 

5-6a. They perpetually develop the Yogic powers (of others) by means of their own Yogic power. Strengthened and developed by means of Shraddhas, they develop the Soma (the moon god). Soma who is thus strengthened and developed strengthens and develops the worlds. 

6b-8. The mental daughter of these is Mená by name. She was the wife of the great mountain Himavån. Mainaka is said to be her son. The excellent mountain Krauncha is also the son of this mountain. The king of mountain begot three daughters of Menå viz.--Aparņā, Ekaparna and the third one Ekapățală. 

9. Two of them had places of shelter viz.-Ekaparna took shelter under a Nyagrodha tree and Ekapățală under a Påțală (trumpet-flower tree). Aparņā was without any abode. They performed penance. 

10-11 They performed for a hundred thousand years a severe penance that could not be performed by even the Devas and the Danavas. Ekaparna took only a single leaf as her food. Ekapatala had her food with a single Patala (? flower). They took in this food only once in a thousand years. 

12. One of them (had performed penance) without taking food. Her mother who was pained on account of her motherly love forbade her (from performing penance) saying 'Uma' (O daughter do not).¹

1. Kilidasa echoes this in Kumara-Sambhava I.26 Umeti matra tapaso nishiddha pashchad umakhyam sumukhi jagama|

13. The gentle lady Aparna who performed a penance very difficult to be performed (by others) on being addressed in that manner, became well known in the three worlds as Uma: She was extremely fortunate. 

14. She became well known by that name on account of her activity expressed in the words of such a derivation. This world with its mobile and immobile living beings had such (splendid) triad of virgins. 

15. What had been created by the power of penance of these three virgins will hold good as long as the earth exists. All those three (virgins) were equipped with Yogic power. Penance sustained their physical bodies. 

16. All of them had excellent and great fortune. All of them possessed permanent youth. All of them were expounders of the Brahman. All of them had sublimated their sexual urge and potentiality. 

17-19. Uma was the greatest (eldest) and the most excellent among them. She had an excellent complexion and was endowed with great yogic power. She approached (and dedicated herself) to Mahadeva. Ushanas the son of Bhrugu became her adopted son. 

Ekaparna the chaste lady of good conduct became the wife of Asita. She was given in marriage to that intelligent preceptor of the Yogic cult. Endowed with the perfect knowledge she gave birth to Devala who was Brahmishtha (one who was engrossed in meditation on Brahman).

20. Ekapatala who was the third among those virgins approached (and dedicated herself) to Jaigishavya the son of Shata-shalaka. 

21. Shankha and Likhita are remembered as his sons but not born of a womb. These were the greatly fortunate splendid daughters of the Himavan. 

22-24. That eldest girl was Rudrani (wife of Rudra). She excelled others on account of her good qualities. 

Uma and Shankara were pleased with each other in their minds. They were closely united to each other. On coming to know of this, the slayer of Vrutra (i.e., Indra) became afraid of the birth of a child of those two (deities) engaged in sexual intercourse. 

The fire-god was sent near them by Indra. The firegod was instructed thus— “O Hutashana (swallower of the holy offerings), create an interruption in the sexual inter-course of these two. 

25. You go everywhere. (You are free to go anywhere). Hence, there can't be any blame on you.” On being instructed thus, the instruction was duly carried out by the firegod. 

26. The lord left Uma and discharged the semen on the ground. Instantly, the firegod was cursed by the annoyed and infuriated Uma. 

27-30. In words choked on account of anger she spoke (cursed) the fire-god thus—"O fire-god, even before we were satisfied, you brought about an interruption in our sexual intercourse. You have committed an act that should not have been committed. Hence, you are evil-minded. The extremely lustrous semen of Rudra that has come out thus, has become a foetus. You must carry the same within you. This is the punishment to you.''¹

1. The story of Skanda's birth is given in Mbh. Anushasana Chs. 85 and 86.5-14. There is much variation in the accounts of Skanda's birth in Puranas which are a mixture of folk-lore and mythology. The credit of creating a consistent story in a superb epic out of this diverse material must be given to Kalidasa.

On account of the curse of Rudrani due to his (firegod's) own guilt, O Brahmana, the fire-god held the foetus within him for many years. He approached Ganga and said: "Let this be heard, O excellent one among the rivers. 

31-34. Very great distress is caused to me as I have to carry the foetus within me. O river, hold this foetus for the sake of my relief and welfare. Due to my gracious favour, a son will be born to you. He will be a bestower of boons." 

Saying "So be it”, that great river became very delighted and carried that foetus (although) her mind was being burned. (There was a burning sensation within herself). Being distressed thus on account of a very great deal of stress and strain, that great river cast off that excellent foetus that dazzled like fire. 

And then was born the son of Rudra, Agni and Ganga. He had a pinky lustrous complexion. 

35-36. He was as brilliant as a hundred suns. He had great splendour and valour. When the son of Jahnavi (Ganga) the boy of great fortune was born, the firmament was covered (crowded) with aerial chariots as though with a number of birds. The celestial drums of sweet sound were beaten (sounded) in the sky 

37. The Siddhas and Charanas moving about in the sky discharged showers of flowers. The Gandharva chieftains began to sing here and there (everywhere). 

38-39. Yakshas, Vidyadharas, Siddhas, Kinnaras, thousands of great serpents and the excellent birds approached with great reverence the highly fortunate son of Shankara born through the fire-god. Daityas, Vanaras (monkeys) and Rakshasas were struck by that miraculous force. 

40. That child born of the fire-god was seen at close quarters by the wives of the seven sages excluding Arundhati. They had been on their way for their daily ablution. 

41. That lordly son born of Rudra and resembling the rising. sun was surrounded by them with great affection as though by his own real mothers. 

42. The son of Jahnavi was desirous of being simultaneously suckled by all those gentle ladies. Hence, the glorious child created six faces (mouths.) Therefore, he is remembered as Shanmukha (six-faced).¹

1. VV. 40-45 explain why Skanda got six faces. The Mbh. account differs.

43. When that great lord was born, the groups of Danavas who could not bear the power of the Devas had a purge¹ (loose motion due to excessive fear). Hence that valorous lord came to be known as Skanda.

l. This is an indecent derivation. Due to thac casting off of the Semen of Shiva by Agni and Ganga, the child came to be called Skanda (Skannatvat skandatam praptah-states Mbh. Anu. 86.14.

44. Since that ancient lord, the slayer of the Asuras, was (breast-fed and) nurtured by Kruttikas he became well known as Karttikeya. 

45. When that enemy of the Daityas yawned, his (weapon) Shakti (Spear) (named) Aparajita (unvanquished) came out of his mouth emitting brilliant flames of fire. 

46-47. Two very gentle birds, a peacock and a cock were handed over through Garuda, for Skanda to play, by Vishnu the powerful one; a banner (with cock as the emblem) was given by Vayu (wind-god) and a great Vina of loud sound was presented by Sarasvati. 

48-50. A goat was given by the self-born lord (Brahma) and a sheep was given by Shambhu. O Brahmana, the mountain Krauncha sporting about by means of illusive power was felled by him. Taraka the excellent Asura was pierced through and thrown down by him. So, the lordly son of the fire-god, the valorous enemy of the Daityas, was crowned as commander-in-chief by the Devas along with Indra and Upendra (i.e., Vishnu). This leader of the Suras is mentioned as Senapati (lord of the army). 

51-53a. Lord Skanda, the lord of all the worlds caused the purge of the enemies of the Devas. He was surrounded by the different kinds of Pramathas (semidivine followers of Shiva), groups of goblins, diverse kinds of Matrus (mothers) and groups of Vinayakas. 

The worlds where Marichi's sons live are called Somapadas. Skanda and others stay there and the Devas worship them. 

53b-54. It is heard that the Pitrus named Barhishads are Somapas (imbibers of the Soma juice). The mental daughter of the (Pitrus) was the river named Acchoda. There is a divine lake named Acchoda from which this river flows out.

55. Those Pitrus had never before been seen by her. She was born as their mental daughter. Hence, she did not know her own Pitrus. 

56-57. Transgressing those genuine Pitrus, she chose the son of Aila well known as Amavasu, as her father. He was traversing the sky accompanied by the Apsaras (named) Adrika. He was seated in an aerial chariot in the firmament. On account of her transgression, she was unable to move about in the sky. 

58-59. After seeking another father, she slipped off from the Yogic power and fell down. Slipping down from the heaven and falling down she saw three aerial chariots of the size of Trasarenu (an atom). She saw her Pitrus stationed in them. They were very subtle. They were not very clear. They appeared to have been put in fire. 

60. The distressed river falling headlong cried out “Ye save me!" 

She was then told by them “Do not be afraid!” Hence, she became stabilised. 

61-64. Thereafter, with these words (of humility), she pacified them in her low-spirited despondency. Then the Pitrus spoke to their daughter who had fallen off from her glory on account of her transgression: —

“O lady of bright smiles, you have fallen off from your glory on account of your own fault. The deities (gods) always attain (experience) the fruit of their action through those very same physical bodies with which they perform their actions. In the case of gods, actions fructify instantly and in the case of human beings they fructify after death. Hence dear daughter, you will attain the fruit of your penance after death.” On being told thus, she again pacified and propitiated the Pitrus. 

65-68. After due meditation, they took pity on her and became pacified and pleased. On observing the inevitable future, the Pitrus of Somapa (imbibers of the Soma juice) type, spoke to their daughter: - "O lady of great lustre, you will become the daughter of this very same king Amavasu of noble soul, born on the earth among human beings. After that you will attain these worlds once again. In the twenty-eighth Dvapara Yuga, you will be born of the species of fish. You will become the daughter of this same king Amavasu and (his wife) Adrika. You will give birth to the sage, the son and successor of Parashara. 

69-70. That Brahmana sage will divide the single Veda into four parts (sections). You alone will give birth to two sons of Shantanu of great brilliance and lustre; They will increase the fame of Shantanu. They will be Vichitravirya well conversant with virtue and piety, and Chitrangada the king equipped with the strength of all living beings. 

71. After giving birth to all these, you will once again attain these worlds. Due to your transgression of the Pitrus you will have a despicable birth. 

72. You will become the daughter of that very same king and Adrika. After taking birth as their daughter, you will attain these worlds once again." 

73-74. Thus addressed, she was later born as Satyavati¹ the daughter of a fisherman. She was born as a fish and the daughter of Adrika and Amavasu. She was born of the fish Adrika in the confluence of Ganga and Yamuna. Indeed, she was that king's daughter. She was born due to the semen of that king.

1. VV 53-74 give the previous birth of Satyavati, mother of Vyasa and then the queen of Shantanu.

75. The worlds named “Virajas" are in the firmament The groups of Pitrus remembered by the name 'Agnishvattas' live there. They have the lustre of the sun. 

76. Groups of Danayas, Yakshas, Rakshasas, Gandharvas, Kinnaras, Bhutas, serpents and Pishachas who seek benefit worship them. 

77. These sons of Pulaha, the Prajapati, have been recounted. Their mental daughter is well known by the name Pivari. 

78-82. She was a Yogini (lady of Yogic power). She was the wife of a Yogin and the mother of a Yogin.

In the twenty-eighth Dvapara Yuga, the glorious great Yogin, Vyasa will be born. O excellent Brahmana the yogic cult (power) (will flourish) in him. A sage of great power of penance named Shuka will be born of Vyasa in the Arani. (the wood used for the production of fire by means of attrition), like the smokeless fire. He will be born in the family of Parashara. That holy lord will beget five sons of Pivari, the daughter of the Pitrus. The sons will be renowned and fully equipped with the Yogic practice. The five sons are Krishna, Gaura, Prabhu, Shambhu and Bhurishruta. He will beget a daughter too (named) Kirtimati. She will be a yogini and the mother of Brahmadatta. 

83. He will become a great sage who can go everywhere. He will be a liberated one adopting the Apunarmarga (the pathway from which no one returns i.e., moksha) endowed with the rays of the sun. 

84. These three sets (of Pitrus) have been recounted. Understand the remaining four. I shall describe the sets (of Pitrus) having Prabha (lustre) as their forms, O excellent Brahmana (?) 

85. Those Kavyas, the sons of Agni Kavi (?), are the Pitrus born of Svadha. They are the Pitrus in the celestial worlds shining with the luminary bodies. They have great brilliance. 

86. In holy rites causing the development and flourishing progress and fulfilment of all desires the Brahmanas worship them. Their mental daughter is well known as Yogotpatti. 

87. She was given in marriage to Shukra by Sanatkumara. She became well renowned as Ekashrunga. She caused the increase in the fame and renown of the Bhrugus. 

88-89. Those worlds which have rays within are stationed in the heaven enveloping everything. 

These are the sons of Angiras formerly nurtured and developed by the Sadhyas. Those Pitrus are declared as Upahutas. They shine in the heaven; seven groups of Kshatriyas who seek benefit, worship them. 

90. Their mental daughter is well known by the name Yashoda. She is considered as the queen mother of Khatvanga the noble-souled king. 

91-92. Formerly, in his Yajna this Gatha (verse) was sung by the great sages after seeing the birth, from fire, of the noble souled Shandilya— “Those men who see the Yajamana (the sponsor of the sacrifice) Dilipa with mental purity, are the conquerors of heaven. (That king Dilipa) is noble-souled and is truthful in his observance of rites." 

93-94. (?) The Pitrus named Ajyapas are the sons born of Pulaha who was born of Kardama, the Prajapati. They reside in those worlds which can go wherever one desires. They move about in the sky in various forms and shapes. The groups of Vaishyas who seek benefit worship these Pitrus in Shraddha. 

95. Their mental daughter is well known by the name Viraja. She was the chaste wife of Nahusa and the mother of Yayati. 

96. The Pitrus named Sukalas are the sons of the noble souled Vasishtha, son of Hiranyagarbha (Brahma). The Shudras worship them. 

97. Those worlds where they stay in the heaven are Manasa by name. Their mental daughter is Narmada, the most excellent river. 

98. She sanctifies the living beings as she proceeds along the Dakshinapatha (southern tract and territory). She was the wife of Purukutsa and the mother of Trasaddasyu. 

99. It is after accepting these that Manu the lord of the Manvantara initiates the Shraddha rites everywhere. 

100. He sponsors the rites of Shraddha in the case of everyone in the order of the Pitrus, O excellent Brahmanas. Hence Shraddha must be offered with faith in accordance with one's own Dharma (religious duty).

101. In all cases (i.e., all castes and creeds) the Shraddha (ablation) offered to the Manes in silver vessels or those set with silver propitiates the Pitrus. 

102-104. (?) In the Saumyayana or Agrayana rites, (he who performs Shraddha) shall obtain the fruit of Ashvamedha sacrifice. 

If the scion of family propitiates the Pitrus after the Apyyayana (pleasing or propitiating) rites of Soma (the moon), Agni and Vaivasvata (Yama), the Pitrus (also in turn) delight him. There is no doubt that the Pitrus bestow nourishment on him who desires nourishment and bestow progeny and heavenly pleasure on him who desires progeny. 

The holy rite of the Pitrus is more important than the rites pertaining to the gods. 

105-107. (Partially defective text). It is laid down (in Smrutis) that the propitiation of the Pitrus should be carried out before that of the Devatas (gods). The subtle procedure of the Yogas and the abode of the Pitrus cannot be seen with the physical eye. It can be seen only by means of the power of penance (achieved by the Brahmanas). Thus, the following have been recounted here viz--the Pitrus, their worlds, their daughters, their grandsons. the sponsors of the sacrifice and those who worship as well as those who are worshipped. Among them, four have forms and three are formless.¹

1. A brief resume of the seven classes of Pitrus, their mental daughters etc. may be tabulated as follows: 

Class of Pitrus.                            No. of their Daughters and other details 1. Vairajas                          Mena, Wife of Himavan, mother of Uma, 

Shiva's consort.

2. Barhishads                               Acchoda (river) adopted king Amavasu as father; cursed by Pitrus—became Satyavati mother of Vyasa and queen of Shantanu.

3. Agnishvattas               Pivari, married to Shuka, Vyasa's son.

4. Kavyas (Sons of Agni and      Yogotpatti alias Eka-Shrunga,

Svadha)                                                        married Shukra.

5. Upahutas (Sons of Angiras)    Yashoda, married to king

   Khatvanga

6. Ajyapas (Sons of Pulaha)       Viraja, married to king Nahusha,

                                                                             mother of Yayati.

7. Sukala                                                       Narmada (The river), wife of

(Sons of Vasishtha)                                Purukutra and mother of Trasad-

                                                                        dasyu.

Out of these groups (5), (6) and (7) are specially recommended for worship to Kshattriyas, Vaishyas and Shudras. Manu III 193-198 slightly differs in the assignment of Varnas to Pitrus.

108. The Devas honour them and offer them Shraddhas scrupulously and devoutly. All of them join their palms in reverence. All of them along with Indra worship them with their minds concentrated on them. 

109-112a. All these who seek benefit always worship the Pitrus. (Such seekers) viz--the Vishve Devas, the Sikatas, the Prushnijas, the Shrungins, the Krishnas and the Shvetambujas duly worship them. The excellent Vatarasans, the Divakrutyas, the Meghas (clouds), the Maruts (winds) Brahma and other heaven-dwellers all the sages beginning with Atri, Bhrugu and Angiras, the Yakshas, the serpents, the Suparnas and the Kinnaras along with the Rakshasas worship the Pitrus. 

112b-114. These noble-souled Pitrus, duly honoured and worshipped in Shraddha bestow all desires hundredfold and thousandfold. They bestow absolution (liberation) after one abandons the three worlds of normal existence involving old age and death. The grandfathers confer yogic power, prosperity subtle body to those who have no physical body, entire disinterested-ness and detachment and infinite bliss. 

115-116a. Aishvarya (prosperity and Mastery of everything) is laid down as Yoga. Aishvarya is called Yoga. Without the asset of Yogic power, emancipation (from Samsara) is impossible to be achieved. 

Absolution is impossible like the movement in the heaven of a bird devoid of wings. 

116b-120. The eternal Mokshadharma (prescribed course for attaining Liberation from samsara) is the most excellent of all Dharmas.¹ Due to the favour of the Pitrus, that is attained by noble souls. The grandfathers (manes) bestow crores and crores of jewels, pearls, Lapis Lazuli, garments, horses and elephants in millions. They bestow aerial chariots fitted with swans and peacocks and bedecked in pearls and lapis lazuli. The aerial chariots are studded with perpetual powers and fruits. They are studded with clusters of tinkling bells. They bestow thousands of aerial chariots accompanied by Apsaras and richly equipped with all desirable things. The delighted grandfathers (manes) bestow on men progeny, nourishment, memory, intellect, kingdom and health.

1. The Phalashruti---Rewards offered by Pitrus to the performers of Shraddha.