104 - The Skanda Purāņa: Contents 

God Brahmā said: 

1. O dear one, listen. I shall recount Skanda Purāņa¹ wherein Lord Mahadeva is present in every word. 

1. The NP states (verse 3) that the Sk. P (Skanda Purana) consists of 81,000 verses-a view shared by the Sk.P. itself and by Mt. P. (53-41-42) Br. Vaivarta and Devi Bhāgavata. The Vayu and the Bh. P. credit it with 81,000 verses while AP (272. 17) and Skanda (elsewhere) state that the Sk. P. has 84,000 verses. 

Chaturashītı-Sahasram Skandam Skanderitam mahat, ||

But the Venkateshvar edt. contains 94,343 verses (PJ VII 2,349). According to the NP, the Sk. P. is divided in the following Khandas-Mäheshvara, Vaishnava, Brahma, kashi, Avanti, Nägara and Prabhasa. One more Khanda—The Sahyadri-is separately published. But in the Suta Samhită the Skanda consists of 6 Samhitas, fifty Khandas and a hundred thousand verses. The names of Samhitas being Sanatkumāra, Sūta, Shankari, Vaishnavi, Brahmi and Saura. 

The published editions-Venkateshvar, Bangavasi, Naval Kishor Press (Lucknow) and Gurumandal are not unanimous in contents. Thus in part I of Avantikhanda 84 chapters of the glory of 84 Lingas (Chaturashiti linga mahatmya) are not included in the Lucknow edition, while in the II Part of the Avantikhanda, the Lucknow edition gives 110 different chapters. In other words, the Lucknow and Bombay editions differ considerably in the Avanti Khanda. The GM includes the spurious Satya-nărayana Mahatmya in the Reva khanda (pp. 1122-2235) -and that too of 4 chapters while usually we find 5 chapters of the same. 

Although the Venkateshvara Edt. contains more than 12,000 verses more than the extent recorded in the NP and other Purānas, the Venkateśhvara edition does not include the Mathura and Mägha Māhātmyas in the Vaişhņavas khanda, though the NP mentions them as a part of that khanda. Needless to say that the author of the NP had a different edition than those before the modern editors of the Bombay, Lucknow and Calcutta editions. 

As the SK. P. is a stupendously voluminous Purāņa a detailed analysis of all its contents is not possible here for want of space. 

2. In the Purana of a hundred crores of verses, I had described the story of Shiva. In a hundred thousand verses, the essence of those topics has been described by Vyåsa. 

3. He has named it Skanda. There are seven khandas (parts) in it. It comprises eighty-one thousand verses. It is destructive of all sins. 

4. He who listens to this or reads this becomes Shiva himself. Therein all the rites and rituals regarding Maheśhvara have been revealed by Şhaņmukha (Skanda). 

5-6. These incidents which bring about all Siddhis had happened in the Tatpuruşha Kalpa. The Mäheśhvara Khanda, the first Skandha of this (Purāņa) destroys all sins. It consists of a little less than twelve thousand verses. It is highly meritorious and contains big stories. It contains hundreds of good stories. It indicates the greatness of Skanda. 

7. The following are the topics dealt with¹ in the context of the greatness of Kedāra, the Purāņa has its starting point; thereafter the story of Dakşha’s Yajña and then the benefit of worshipping Śhiva Linga. 

1. VV 7-19 mention the main topics in the Måheśhvara khanda. In the GM editions it covers the following subparts, the total no. of pages of this khanda being 799. 

Sub part.                    No. of chs.                           pages. 

I                                            35                                1-254

II      Kaumarika                 66                                255-683 Khanda

III    Arunachala- Mahatmya

- Pūrvärdha               13                                684-742

IV     -do-  (Uttarardha)    24                               743-799

Out of the vastness of this volume, the NP. merely mentions the topics contained in the following chapters. 

Section                                Chapters

I                                   1-7, 9-13, 27-31, 34

II                                 3, 7, 8, 9, 15, 16-33, 37, 38, 39, 40, 53, 66.

III                               10-11. 

Actually we find that the NP touches a fringe of this part of the SkP and a great number of topics are not even mentioned. 

The same is the case with other Khandas. One wonders whether a shorter version of the Sk. P, was used by the NP or a casual mention of a few chapters was looked upon as a table of contents in those days. Many of the topics not mentioned by the NP are found in other Purānas also and as such one should think thrice before branding them spurious. 

8. The narration of churning the ocean, then the story of Indra, the ruler of the Devas; the narrative of Parvati and her subsequent marriage. 

9. The birth of Kumara (Skanda) is narrated thereafter, then the battle with Taraka, then the narration of Pashupati, along with that of Chaņda. 

10. The narration of being engaged in the game of dice, the meeting with Närada. Then in the context of the greatness of Kumāra, the story of five Tirthas (holy centres). 

11. The anecdote of king Dharmavarman; the enumeration of rivers and oceans; thereafter, the story of Indradyumna along with the story of Nādi-jangha. 

12. The appearance of the Earth, the story of Damanaka, the contact between the Earth and the ocean, then the story of Lord Kumāra. 

13. Then the fight with Taraka along with various anecdotes, the killing of Taraka, the installation of five Lingas. 

14. The holy narration of the continents, the orderly arrangement of the upper worlds, the situation and magnitude of the Cosmic Egg, the story of Varukaresha. 

15. The origin of Mahakāla and his extremely miraculous story, the greatness of Vasudeva, thereafter the Koți Tīrtha. 

16. The narration of different holy centres, Gupta Kșhetra (near the confluence of the Mahi with the sea) the holy story of the Pāņdavas and the achievement of great Vidyā. 

17. The wonderful conclusion of pilgrimage to holy centres by Kumara; the greatness of Aruņáchala, the conversation between Sanaka and Brahma. 

18. The description of Gauri’s penance, the review of different holy centres, the narrative of demon Mahișha and his wonderful death. 

19. The permanent residence of Shiva in Dronāchala has ever been glorified. Thus the part of Maheśhvara Khanda has been recounted. 

20. The second part is called the Vaishnava Khanda. Listen to the stories contained in it. At the outset, the narrative of the Earth and Varāha. 

21. The greatness of the mountain Venkața, destructive of sins is mentioned therein; the holy story of Kamalā, the residence of Shrinivasa therein. 

22. The story of Kulāla (potter), the story of Suvarnamukhari,¹ the wonderful tale of Bhäradvája along with different narratives. 

*The NP. refers to the following chapters from Sk. P. II in VV 9 1-11 chs: 3-8; 9-15, 16-32, 33, 36-40, 53, 66 (from the GM edition) 

The GM text of the Sk. P. devotes the whole of III-Uttarardha to Aruņāçhala. 

1. VV 22-23 refer to incidents in the Venkatachala Māhātmya (sub-part I of this Khanda). The story of Suvarna Mukhari covers chs. 29-35 and the dialogue between Matanga and Anjana, chs. 39-40. Out of the 40 chapters of this Māhatmya, only the above topics are mentioned. 

23. The dialogue between Matanga and Añjana that is destructive of sins, the greatness of Purușhottama² (Jagannatha) in Orissa thereafter. 

2. Puruşhottama Kșhetra is Jagannatha Puri in Orissa though originally a Buddhist shrine but before the time of the NP, it was completely Brahmanised. This Kshetra-Mahatmya consists of 60 chapters which are briefly mentioned here in VV 24-28. Of special interest are Ratha-Yātrå (the procession of Jagannātha in a chariot) chs 33, 44. The Shayana-Utsava chs 43-44. NP mentions a few more stories e. g. that of Indradyumna and Vidyapati, Gundiva and Vratas like Akamika Püja. 

24. The story of Mārkendeya, the tale of king Ambarişha and the auspicious stories of Indradyumna and Vidyapati. 

25. O Brāhmaṇa, thereafter, there are the stories of Jäimini, Nārada and Nilakantha, then the description of Narasimha. 

26. The story of horse-sacrifice of the king and his attainment of Brahmaloka, the procedure regarding the Ratha Yåtrå (chariot procession), the rules regarding the abode of birth. 

27. The anecdote of Dakşhiņāmūrti, the tale of Guņdiva, the arrangement for the maintenance of the chariot, the glorification of the Shayana-Utsava (the festival of Deity’s going to sleep). 

28. The story of Sveta is mentioned here; then the review of Pruthūtsava (the great Festival), the Dolotsava (Festival of the Swing) of the lord and the observance called annual Vrata, the Akāmika Pūjä (worship without entertaining any desire in return) of Vişhņu. Different kinds of Yoga and means thereto according to the teaching of Uddālaka. 

29. The ten incarnations are enumerated; the rite of ablution etc. is glorified; then the greatness of Badarikā¹ that is destructive of sins. 

1. VV 29-32 adequately deal with the III section called Badarikāśhrama Māhātmya as most of the topics like holy centres of the rocks of Vainateya (ch. 4) Kapalamochana, Panchadhåră (ch. 7) and Meru-Samsthāpana (ch. 8) are mentioned herein. 

30-32. The greatness of Agni and other holy centres situated in the rock of Vainateya; the cause for the residence of the Lord; the holy centre named Pañchadhara, the situation of Meru. In the context of Kärttika, the glory of Madalasā. 

33. The narrative of Dhūmrakeśha, the daily rites and duties in the month of Kärttika,² the description of “Pañcha-Bhişhma” Vrata that bestows worldly pleasures and salvation. 

2. VV 32-33 deal with the topics in the “glory of the month of Kärttika” (Karttika-masa-mahatmya). In the original Sk. P., this section contains 36 chapters. Out of them chapters connected with the glory of religious rites in this month and the Bhishma panchaka vrata (ch. 32) are mentioned and the story of Jalandhara ignored unless we identify “Dhūmrakeśha” (mentioned in the NP) with Jalandhara. 

34. Then in the context of the greatness of Märgaśhīrşha,³ the rules of procedure regarding the bath, the glorification of Pundra (the mark on the forehead) etc., the meritorious nature of wearing garlands, etc. 

3. VV 34-38 deal with the section Märgasirşha Mahatmya which consists of 17 chapters in the original. It contains the various rites regarding bath (ch. 1), the Pundra mark on the forehead (ch. 2), the details of worship (chs. 5, 7, 8, 9). The importance of Ekadashi and rules of observing that fast (chs. 11-13, 15 & 16) and the glory of Mathura (ch. 17). 

35. The merit in the ablution with Panchảmruta, the benefit originating from ringing the bell etc.; the benefit of worshipping with different kinds of flowers, the benefit accruing from the Tulasi leaves. 

36. The greatness of Naivedya (food offering) to God, the glorification of Harivāsara (Hari’s day i.e. Ekadashi) The Akhandaikādaśhī (the unbroken Ekādaśhī) as well as the merit of keeping awake during Ekādashi. 

37. The rules regarding the festival thereof, the narrative of illustrious names of God, recounting of the merit of meditation, the greatness of Mathură, etc. 

38. Thereafter, the greatness of the holy centre Mathurā is separately mentioned, then the greatness of twelve forests is mentioned. 

39. In this context, the greatness of Srimad Bhagavata¹ is mentioned in the course of dialogue between Vajra and Shändilya, the inner sports are revealed. 

1. That the SKP has a Bhagavata Mahatmya is less known as generally the Bhagavata Mahatmya in the Padma P. is printed at the beginning of different editions of the Bh. P. 

40. Then the greatness of the months of Magha² is reviewed in ten chapters in regard to bath, charitable gifts and Japas along with suitable anecdotes connected therewith. 

2. The GM edition of the Sk. P. does not give Magha Mahatmya but gives Vaishakha Mahatmya instead. The Magha Mahatmya mentioned in the NP consisted of 10 chapters. 

41. Then in the context of the greatness of the devotees of Vişhņu the benefit of Shayyādāna (charitable gift of beds) is mentioned; the rules regarding the gift of water are mentioned; then the story of Käma. 

42. The story of Śhrutadeva, the wonderful anecdote of the Vyādha (hunter), the special glorification of Akşhaya Trutīyā³ (the everlasting Trutiyà i.e. the third day of the bright half of Vaišhākha) 

3. The Sk. P. gives a section of 25 chapters for Vaishakha Masa Mahatmya. But the NP mentions only one topic viz. the glorification of Akshaya trutiya (ch. 23 in the original Sk. P.) and ignores all other chapters. 

43. In the context of the greatness of Ayodhyā¹ the two holy Tīrthas viz. Chakratirtha and Brahmatīrtha are mentioned. These two bring about the liberation from the sin of drinking spirituous liquor; the heavenly door with a thousand supports. 

1. VV 43-46 mention topics described in the Ayodhya Mähatmya, a section of 10 chapters in the Vaishnava Khanda of the Sk. P. But one wonders why the whole section called Shri Vasudeva Mahatmya in this Khanda of Sk. P. is completely ignored in the NP. 

The first two khandas viz. Mäheśhvara and Vaishnava are compared in detail with the topics mentioned in the NP. The omissions of topics in the NP shows that the author of the NP had a different and a shorter edition of the Sk. P. when he enumerated the contents of the Sk. P. As sufficient evidence for this finding is presented above, the comparison with other khandas of the Sk. P. is not given here. 

44. The description of Chandrahari and Dharmahari, the anecdote of Svarņavrusţi (shower of gold); the confluence of Tilodā and Sarayů. 

45. The holy pool of Sītā, the lineage of Guptahari, the confluence of Sarayū and Ghargharā; the holy centres of Gopratāra, Dugdhoda and the set of five (Tirthas) beginning with Gurukunda. 

46. Thereafter, the description of thirteen Tirthas such as Soma, Arka etc., the greatness of Gaya-kūpa (the well of Gaya) that causes all sins to recede. 

47. Thereafter, the holy spots beginning with the hermiage of Māndavya, that of Ajita etc., and Mānasa etc. are mentioned. 

48. Thus the second Khanda called Vaişhņava is explained. Hereafter, O Marichi, listen to the Brahmakhanda that bestows merit. 

(The summary of Brahma Khanda)

49. In the context of the greatness of Setu (Bridge built by Rāma over the sea), the benefit resulting from bath and mere sight; the penance of Gālava, the story of Rākşhasas. 

50. The greatness of Chakratirtha etc, the greatness of Vetālatirtha which is in Devipattana² (city of the Goddess), the glorification of the holy place called Pāpanāśha (the destruction of sins). 

2. This is at a distance of 12 miles from Rämnad (Ramnath Pur). It is also called Devipura (Sk. P. III 1. 7. 57. 63) and also Devipuri (ibid 60). Here Durgå killed the demon Mahişhåsura.

51. The greatness of Mangalā etc., the description of Brahmakunda etc, the greatness of Hanumatkuņda, the benefit resulting from Agastyatīrtha. 

52. The narrative of Rāmatirtha etc, the review of Lakşhmitirtha, the greatness of Shankha and other Tīrthas. So also the benefit accruing from Sadhyāmruta etc. 

53-54. The greatness of Dhanushkoți etc. and that of KşhīraKunda etc., the greatness of Gāyatri and other Tirthas is described here; the greatness of Rāmanātha; the instruction in the perfect knowledge of Reality, the recounting of rules regarding the pilgrimage to Setu which yields salvation to men. 

55. Thereafter, the greatness of Dharmāraṇya¹ (forest of Dharma) is mentioned. It was here that Lord Sthāņu instructed Skanda in Tattva (Philosophic principles). 

1. De. gives four locations of Dharmāraṇya but none of them is in the South. It may appear to be a mythological forest near Rameśhvara but the association of Bråhmaņas of 24 gotras with it (Sk. P. III ii. 9-27) shows the need of its correct location. 

56. The origin of Dharmāraṇya; the glorification of its merit, the narration of Karmasiddhi (achievements of the fruit of actions, the review of the family-lines of the sages. 

57. The greatness of main Apsarastīrthas (Holy centres of the divine damsels) is mentioned; the review of the principles of Dharma (duties) of the castes and stages of life. 

58-59. The division of heavenly spots, the auspicious story of Bakulārka, the goddesses Chatrānandā, śhāntā, Śhrīmātā, Mātangini and Punyadā are stationed herein, the greatness of Indreśhvara etc., the review of Dvārakā etc 

60. The narrative of the demon Lohāsura, the review of Gangākūpa, the story of Shri Rāma, the description of Satya Mandira. 

61. The narrative of the repair to the ruins; the acceptance of seats, the mentioning of different castes, the review of the holy rites in accordance with the Smrutis. 

62. Then the holy rites prescribed for Vaişhņavas are mentioned through different narratives, thereafter, the exposition of holy rites, observances etc., in regard to the holy Chãturmāsya (the four months of the rainy season when special Vratas are observed). 

63. The eulogy of charitable gifts, thereafter the greatness of Vratas, the narration of loop-holes (causes of failures) in penance and worship. 

64. The narration of making amends for them (loopholes); the review of Śālagrāma; the means for the destruction of Bhāraka, the glory of the worship of trees. 

65. The cause of Vişhņu in regard to the state of being a tree, then Pārvati’s subsequent penance, the Tāņdava dance of Hara, the review of the name Rāma. 

66. The fall of the Linga of Hara, the story of Baijavana, the story of the nativity of Pārvati, the wonderful killing of Tāraka. 

67. The narration of prosperity through the Praņava, the activities of Tāraka, the conclusion of Dakşha’s Yajña, the mantra of Twelve syllables (viz. om namo bhagavate Vāsudevāya) which is its embellishment. 

68. The narration of the path of knowledge and the greatness of twelve-syllabled Mantra. The merit of Śhravaņa (the means of hearing), etc. that causes happiness to men. 

69. Then in the latter half of the Brahmakhanda the wonderful greatness of Shiva is narrated, then the greatness of the five-syllabled Mantra: Namaḥ Shivaya and that of Gokarna. 

70. The greatness of Shivarātri, the glorification of Pradosha Vrata,¹ the Vrata on Mondays, the anecdote of Simantini. 

1. This Vrata is to be commenced on an auspicious day in the bright half of Chaitra or Märgashirşha. Its details are given in ch. 18 of the Brahmottara Khanda of the Sk. P., Kane in HD V. I. 277 gives 6 varieties of this Vrata. 

71. The narration of the origin of Bhadrāyu, the review of good conduct, the guidance of Shivavarman (?) and the description of Bhadrayu’s marriage. 

72. The greatness of Bhadrāyu, the glorification of the greatness of Bhasma (Sacred ashes), the story of Shabara (Hunter), the Vrata called Umā-Maheśhvara. 

73. The greatness of the Rudrākṣha bead, the merit of the ‘Rudradhyāya’ Mantra, the merit of Shravana (hearing), etc. Thus the Brahmakhanda has been recounted. 

74. Henceforth, the fourth part, the excellent Käshi Khanda¹ (is summarised). The dialogue between Vindhya and Nārada is described. 

1. VV 74-91 summarise the main topics in the fourth khanda called Kashi khanda. It covers the main topics found in the extant Kashithanda. 

75. The greatness of Satyaloka, the arrival of the Devas in the residence of Agastya, the story of a chaste lady, the praising of the pilgrimage to holy centres. 

76. Then the narration of the seven cities, the review of Samyamini, the attainment of the worlds of Budha (Mercury), Indra and Agni by Shivaśharman. 

77. The origin of fire, the origin of Varuņa from fire (?) the origin of the two cities Gandhavati and Alak, and the nativity of Iśhvari. 

78. The description of these worlds, viz., the moon, the sun, the mercury, the Mars, Jupiter, Saturn, my world, Vişhnu’s world of Dhruva’s world (?) and the Tapoloka. 

79. The meritorious story of the world of Dhruva, the survey of Satyaloka, the conversation between Skanda and Agastya, the origin of Maņikarņi. 

80. The prowess of the Gangă, the thousand names of the Gangă, the praise of Våråņasī, the appearance of Bhairava. 

81. Thereafter, the origin of Daņdapāņi and Jñänavapi (the well of Knowledge), then the narration of Kalavati and the exposition of good conduct. 

82. The narration of a celibate, then the characteristics of women, the stipulation of what should be done and what should not be done, the description of Avimuktesha. 

83. The duties of householders and the Yogins, then the knowledge of Kala (Time), the holy story of Divodāsha, the description of Käshikā. 

84. The appearance on the Earth of Måyå Ganapati, the Universe due to Vişhnu’s Måyå, then the liberation of Divodása. 

85. Then the origin of Pañchanada and that of Bindu Madhava; then the enumeration of holy centres belonging to Vişhņu, the arrival at Käśhī of the trident-bearing Lord. 

86. The dialogue between Jaigişhavya and Mahesha, the name Jyestheśha of Mahesha, the enumeration of holy temples, the origin of Kandukeśha and Vyāghreśhvara. 

87. The origin of Shailesa and Ratneśhvara as well as that of Kruhttivāsas; the abode of the deities; Durga’s exploit over the Asuras. 

88. Durga’s victory, the description of Omkāreśha, then the greatness of Omkāra, the origin of the three-eyed Lord Shiva. 

89. The narration of Kedara, the story of Dharmesha born of Vişhnu’s arms (?), the narrative of Vireśhvara, the glorification of the greatness of Ganga. 

90. The greatness of Viśhvakarmesha, the origin of Dakşha’s Yajña as well as that of Satiśha, Amruteśha and others, the benumbing of the arms of Parāśhara. 

91. The group of holy centres and shrines, the dialogue in the Mukti-Mandapa (The pandal of salvation) the prosperity of Yiśhveśha and then the circumambulatory pilgrimage. 

(Thus the fourth part is summarised)

92. Hereafter, listen to the description of the fifth part called Avanti Khanda.¹ The narration of the forest Mahakala Vana; then the chopping off of the head of Brahma. 

1. VV 92-141, mention the important topics in the fifth khanda-the Avanti khanda. One fails to understand why so much importance has been attached to this khanda in the NP as it devotes 49 verses to this khanda as compared with the meagre 17 verses to Kasi Khanda which is now so popular.

It may be further added that the geographical location of each Tirtha mentioned here is expected in the annotations of the Skanda Purina proper (translation or original text) and is thus beyond the scope of Narada Purana. 

93. The rules regarding expiatory rites; the origin of Agni; the arrival of the Devas, the initiation of the Devas; Shiva’s hymn that is destructive of different kinds of sins. 

94. The narration of Kapālamochana, the situation of the forest Mahåkälavana, the holy centre of the Lord Kanakhala that is destructive of all sins. 

95. The pool called after the Apsaras (celestial damsels) and the lake of Rudra that is meritorious, the holy centres of the Lord of Kudava, Vidyadhara, and Markateśhvara. 

96. The holy waters of Svargadvårachatussindhu (the four rivers that constitute the doorways to heaven), Sharkaraväpikä (The tank of Shankara), Sharkararka, Gandhavati Tirtha, that is destructive of sins. 

97. Daśhāśhvamedhika and Anamsha Tīrtha that bestow all Siddhis, the procession of Piśhächaka, etc, Hanumadiśhvara, Kavacheśhvara. 

98. The procession of or pilgrimage to Mahåkälesha, the holy centre of Valmikeśhvara, the circumabulations of Kuśhasthali in the fifth Tīrtha called Shukra (?). 

99. The centres of Akrūra, Ekapáda and Chandrarkavaibhava; the holy shrine called Karabheśha and those of Lakutesha and others. 

100-101. Märkandeśha, Yajña-vàpi-someśha, Narakantaka, Kedåreśhvara, Råmešha, Saubhagyeśha, Narārkara shrines. Then Keshavarka, Shaktibheda, Svarnasara, and other shrines, the holy spots of Omkāreśha etc, the glorification of Andhakąśhruti. 

102. The number of Lingas in the Kåläranya, the shrine named Svargaśhrunga (gold horn), the names of Kuśhasthali, Avanti and Ujjayini. 

103. The shrines named Padmavati, Kumudvati, and Amaravati the names of Viśhälä, and Pratikalpa and Amaravati, the subduing of fever. 

104. The benefit of the names of Śhiva etc., the eulogy of Shiva sung by the Nagas (Serpents), the narrative of killing Hiranyåkşha, the holy centre of Sundarakunda. 

105. The holy centres of Vindhyavasin (residing in Vindhya) called Nilagangåpuşhkara, the holy centre destructive of sins, called Puruşhottama. 

106. The Gomati river, the holy pool of Våmana, the thousand names of Vişhņu, the lake of Vireśhvara, the shrine of Kålabhairava. 

107. The greatness of Nagapanchami, the Jayantika (birth anniversary) of Nruhsimha, the procession of Kuţumbeśhvara, the glorification of divine Sadhakas. 

108. The holy shrine called Karkarāja, the bearing of Vighneśha and other Devas, the review of many holy centres in the Rudrakunda (the holy pit of Rudra) and others. 

109. The holy pilgrimage of the eight holy centres, the greatness of Revå, the detachment of Dharmaputra, his meeting with Märkandeya. 

110. Narration of the most excellent experience, * the glorification of Amruta; Different names of Narmada in the different Kalpas.

*v.l.- prag-layanubhavakhyanam- The experience of the initial dissolution (deluged universe) 

111. The hymn of Narmada composed by the sages, the story of Kälarātri; thereafter the prayer of Mahadeva, the wonderful stories of several Kalpas. 

112. The story of Vishalya, the story of Jäleśhvara, the description of Gauri Vrata, the burning of Tripuras. 

113. The injunctions regarding the casting off of the body, then the confluence of Kaverī, the holy shrines of Därutirtha and Brahmävarta, along with the story of Iśhvara. 

114-115. The following series of shrines are then described: Agni Tīrtha, Ravi Tirtha, Meghanada Tīrtha, Adidáruka Tīrtha, Deva Tīrtha, Narmadeśha, Kapila Tīrtha, Karañja Tīrtha, Kundalesha, Pippalāda, Vimaleśha and Śhūlabhrut, then the story of abduction of Shahci and killing of Abhraka. (v. l. Andhaka) 

116. The Tīrtha called Shūlabbrududbbava where different types of charitable gifts are to be given; then the story of Dirgha-tapas and that of Ruşhyaśhrunga. 

117. Then the holy story of Chitrasena, the characteristic feature of the kingdom of Kashi, *then the description of Devashila (The rock of the lord) along with the holy centre of Shabari. 

*v.l. Kashi-rajasya mokshanam Salvation of Käshiraja 

118-121. Then the holy narrative of Vyadha (the hunter); then the holy centre of Puşhkarinyarka; then the following holy pools and shrines-Apretyeśhvara Tīrtha, Shakra Tīrtha, Karoţika, Kumáreśha, Agastyeśha, Anandeśha, Mātruja, Lokeśha, Dhanadeśha, Mangaleśha, Kamaja, Nägeśha, Gopara. Gautama, Shankhachūdaka, Näradeśha, Nandikeśha, Varupeśhvara Tirtha, Dadhiskanda and other holy centres; then Hanuma teśhvara, Råmeśhvara and other holy centres, Somesha, Pingaleśhvara. 

122-129. Ruņamokşha, Kapileśha, Pütikeśha, Jaleśhaya, Chaņdārka, Yama Tirtha, Kālhodisha, Vanādika, (v. l. Nāndika) Nārāyaṇa, Koțisha, Vyāsa Tirtha, Prabhāsaka, Nägeśha, Shankarşhaņaka, Praśhrayeśhvara Tirtha, the holy confluence of Airandi, Suvarna śhilā Tīrtha, Karanja, Kāmaha, Bhāņdira, Rohiņibhava, Chakra Tīrtha, Dhautapāpa, Skanda, the holy place named after Angiras, Koți Tīrtha, Tirtha called Ayoni, Angāra Tīrtha, Trilochana Tirtha, Indreśha, Kambukeśha, Somesha, Kohaneśha, Nārmada, Arka, Āgncya, the excellent Bhārgaveśhvara Brāhma, Daiva, Märgeśha, Adivārāhakeśhvara, Rāmesha, Siddheśha Ahalya, Kankateśhvara, Shäkra, Saumya, Nādeśha, Toyeśha, Rukmiņābhava, Yojanesha, Varāheśha, Dvadasi Shiva Tirtha, Siddhesha, Mangaleśha, Lingatirtha, Vārāha Tirtha, Kundeśha, Shvetaväräha, Garbhāvesha, Ravīśhvara. 

130-135. The holy centres of Shukla etc., Hunkārasvami Tirtha, Sangameśha, Nahuşheśha, Mokşhaņa, Panchagopa, Nāgaśhāva, Siddhesha, Mārkaņdatirtha, Akrüratirtha, Kamodatirtha, Shūlāropatirtha, Mändavya, Gopakeśhvara, Kapileśha, Pingalesa, Bhūteśha, Gargā Tirtha, Gautama Tirtha, Ashvamedha, Bhrugukaccha Kedāresha, the dispeller of sins, Kālakaleśha, Jālesha, Śhālagrāma, Varāhaka, Chandraprabhāsa, Aditya, Shripati Tirtha, Hamsaka, Mülyasthāna (the original abode), Śhülesha, the Tirtha called Ugra, Chitradaivaka, Shikhišha, Koţi Tirtha, Dašhakanya, Suvarņaka, Ruņamokşha, (that which liberates from indebtedness), Bhärabhūti, Purkha Mundi, Dindima (a drum), Amalesha, Kapālesha, Srunga Erandi Bhava, Koţi Tirtha and Lotanešha. Thereafter, there is Phalaśhruti (A remark like the Vedic passage indicating the benefit) (phalastuti-praise of the benefit). 

136-140. In the context of the greatness of Drumijangala,¹ there is the story of Rohitāśhva, the narration of Dhundhumāra the strategem of destroying Dhundhu; the killing of Dhundhu and the birth of Chitravaha, his greatness, the prowess of Chandišha, Ratiśhvara, Kedaresha the Lakshatirtha, the holy water originating from Vişhnupadi (Firmament), Mukhāra, Chyavana, Andhāsya and the lake of Brahmā, the Tīrthas of Chakra, Lalitā, the holy centres full of cows, Rudrāvarta and Märkaņda, the holy centres that dispel sins, Shravaṇeśha, Shuddhapața, Devāndhupretatīrtha, the origin of holy centre Jihvoda, Shivodbheda and their eulogy in regard to their efficacy. 

1. The topics from Drumijangala upto Shivodbheda mentioned in VV 136 140 are not traced in any extant edition of Avanti Khanda indicating that the author of Nårada Purana had a different version of Sk. P. than the present printed ones. 

141. This is the summary of the part called Avanti Khanda;² it is destructive of sins of those who listen. Henceforth, the sixth part named Nāgarakhaņda³ is being narrated. 

2. The Venkateshvara, Bangabasi and the GM editions of the Sk. P. give a big section of 84 chapters called Chaturashīti-linga-mahatmya. But the NP does not mention this whole section. 

3. It is surprising that the NP does not even mention the big Revakhanda the Uttarårdha of Avantikhanda-which consists of 232 chapters and skips to the Nagara-khanda. 

The Nagarakhanda ⁴

4. VV. 142-167 give us the main topics in the Nagara-khanda, many of which are found in the extant Sk. P. 

142. The narration of the origin of Linga, the auspicious story of Hariśhchandra, the greatness of Viśhvāmitra, the attainment of heaven by Trishanku. 

143. In the context of the greatness of Häțakeśhvara, the killing of demon Vrutra, the description of the holy centres Nāgabila, Sharkha Tīrtha and Achaleśhvara. 

144-145a. The narration of the city of Chamatkāra, that is very interesting, then the description of these holy centres Gayashirsa, Bālasākhya, Bālamanda, Mrugähvaya, Vişhnupāda, Gokarna, Yugarüpa and Samāśhraya (that is the support of the people). 

145b-146. Siddheśhvara, the holy pool of Nāgas, the holy centre of seven sages, of Agastya as well as that of Bhrūņagarta, Naleśha, of Bhīşhma, Vaiduram, Arkaka (pertaining to the Sun-God), Śhārmişhtha (related to Sharmişhthā), Somanātha, Daurga, Atarjakeśhvara. 

147-150. The story of killing of Jamadagni; the story of (Paraśhurāma’s vow of) making (the country) devoid of Kşhatriyas, the holy centres of Rāmahrada, Nāgapura, Şhadlinga, Yajñabhū, the three shrines of Trikārka beginning with Muņdira, the marriage of Sati, the shrines of Rudraśhīrşha, Yageśha, Vālakhilya and Garuda. The curse of Lakşhmi, the twentyseven palaces of Soma; the shrine called Pāņduka erected by Ambā, Agneya (belonging to the fire God), Brahmakunda, Gomukha, the shrine called Lohayaşhti, the goddess Ajapāleśhvarī, the shrine of Shaniśhchara, (Saturn), the Räjavapi (Royal tank) Ramesha, Lakṣmaṇeśhvara. 

151-158. The excellentmost among the excellent Lingas-Kuśheśha and Laveśha. The story of Aşhtaşhaşhți and that of Damayanti, the origin of the holy centre Bhaktika Tirtha, Kşhemamkari, Kedāra, śhukla Tirtha, Mukhärka, the narration of the shrine Satyasandheśhvara, the story of Karņotpalā, Ațeśhvara, the shrines of Yajñavalkya, Gauri, and Gaņeśha. Then the description of Vástupäda, the narration of Ajāgruha, Saubhāgyāndhu (the well of good fortune), the shrine Śhūleśha, the story of Dharmaraja, the story of Lord the bestower of sweets, three shrines of Ganapati, the story of Jäbäli and the story of Makaresha, the description of Käleśhvari and Andhaka, the holy pool of Apsaras (celestial damsels), the shrines of Puşhyåditya and Rauhitāśhva, the narrative of the origin of Någara, the stories of Bhrugu Viśhvāmitra, Sarasvati, Pippalada, Kamsárisha and Pendaka, the story of the Yajña of Brahmä along with the narration of Sävitri, Raivata, Bharata Yajña and the survey of the important holy centres. 

159. The three Kşhetras (holy shrines) of Kaurava, (i. e. the descendants of Kuru) Hațakeśha and Prabhāsa, the three forests of Pauşhkara, Naimişha, and Dharma. 

160. The three cities viz. Vārāṇasī, Dvārakā and Avanti, the three Vanas (Parks) viz. Vịndåvana, Khåndavavana and Advaika (?) [ta?] vana. 

161. The three excellent villages, viz. Kalpagråma, Shālagrãma and Nandigrāma, the three Tirthas (holy centres) viz. Asi Tīrtha, Shukla Tirtha and Pitri Tirtha. 

162-63a. The three excellent Parvatas (mountains) viz. Śhri Parvata, Arbuda Parvata (mount Abu) and Raivata Parvata; the three rivers Ganga, Narmada, and Sarasvati, each of these is glorified as yielding one and a half crore of benefits. 

163b-164a. The four holy centres of Kūpikā, Sankhatirtha, Amaraka and Balamaņdana are said to yield the same benefit as Håțakeśhakşhetra. 

1646-165. The Shraddhakalpa (rituals regarding Shräddha) according to Samba (along with Ambā and Aditya?), that of Yudhisthira and Andhaka; the holy rite of Ašhūnya Sayana in the four months (of the rainy season), lying down on water., the shrine of Mankaņeśha, the festival of Shivarātri, Tuläpuruşhadāna rite. 

166. The gift of lands, the shrines of Vānakeśha and Kapālamochaneśhvara, Pāpapiņda (the lump of sins), Māsalainga (the worship of Linga for a month), the glorification of the extent and magnitude of Yugas. 

167. The narration of Nimbeśha and Shākambhari deities, the description of Rudraikādaśha (the eleven Rudras), the narration of the greatness of charitable gifts and the glorification of twelve Adityas. 

The Prabhasa khanda¹

1. VV. 168 to 212 give the detailed contents of the last-Prabhasa Khanda which agrees with the extant published Sk, P., showing the degree of authenticity of the Khanda. 

168a. Thus Nāgara khanda (has been summarised). Now the part called Prabhāsa khanda is being mentioned. 

168b-169. The shrines Somesha and Viśhveśha, the great and meritorious holy centre called Arkasthala, the narration of Siddheśhvara etc., is made here separately; the shrines of AgniTīrtha, Kapardisha and Kedāreśha and the bestowers of goals (heavenly abodes). 

170. The different forms of Hara—viz. Bhima, Bhairava, Chaņdīša, etc., the planets viz. the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rāhu and Shikhin (Ketu). 

171. Then five others Siddheśhvara and the forms of Rudra, are stationed there. The goddesses of excellent beauty-Ajā, Pālā, Mangalā and Laliteśhvari. 

172-74. Then the shrines of Lakşhmišha, Yadaveśha, Urvisha, Kameśhvara, Gaurisha, Varuñesha, Durvāseśha, Gaņeśhvara, Kumāreśha, Chaņdakalpa and Shakulīśhvara. Then the holy story of Koțīšha, Bālabrahma, etc., then the stories of Narakešha, Saṁvarteśha and Nidhiśhvara, then that of Balabhadreśhvara, Ganga and Ganapa. 

175. Then the good story of the river named Jāmbavati and the well called Pāņdukūpa, the story of Shatamedha (hundred sacrifices), Lakşhamedha (hundred-thousand sacrifices) and Koțimedha (a crore of sacrifices.) 

176-177a. The prominent story of Durvāsas, Arka, Ghațasthāna (place of Water pot) and Hiraṇyasangama (confluence of the Hiranya), the separate stories of Nagarārka, Krişhņa, Sankarşhaņa and Samudra (sea), Kumāri (Virgin), Ruşhetrapāla (the guardian of the fields) and Brahmeśha. 

177b-178. The glorification of Pingalā and Sangamesha, Shankara, Arkeśha, Ghateśha, the holy centre Ruşhitirtha, Nandārkatritakūpa, the wonderful story of Parņārka and Nyankumati with Sopāna. 

179. The news (or the details) of Varāhasvāmin and that of Chāyālinga and Gulpha, the story of Kanakanandā as well as that of Kunti and Gangesha. 

180. Then the story of Chamasa, Udbheda, Vidura and Trilokeśha (Lord of the three worlds), then the stories of Mankaņeśha, Traipureśha and Şhaņda-Tīrtha. 

181. Then the stories of Suryaprāchi and Trīkşhaņa (three- eyed) as well as that of Umānātha, the stories of Bhūddāra (the uplifter of the Earth), Shülasthala (spot of Trident), that of Chyavana and Arkeśha. 

182. The story of the ‘holy spots of Ajapāleśha, Bālārka and Kuberasthala, the meritorious story of Ruşhitoyā, the glorification of Sangaleśhvara. 

183. The narration of Nārada and Aditya, review of Nārāyana, the greatness of Taptakuņda, description of Mūlachandišha. 

184. The story of the four-faced presiding deity of the attendants and Kalambeśhvara, the story of Gopālasvāmin and Vakulasvāmin, as well as the Maruts (Winds). 

185. Then the stories of Kşhemārka, Unnata Vighnesha and Jalasvāmi, the stories of Kālamegha, Rukmiņī, Durvāså, IshvaraBhadra. 

186. The stories of the shrines Shankhāvarta, Mokşhatirtha, Goshpada and Achyutasadman ((Abode of Achyuta) and of the deities Jāleśhvara, Humkāreśhvara and Chandisha. 

187. The wonderful story of Vighnesha stationed in Āśhāpura and that of Kalakunda, the story of Kapileśha and of Jaradgavāśhiva (Shiva with an old cow). 

188. The story of Nala and Karoțeśhvara and that of Hāțakeśhvara, the Yantra and the Bhūşhā (ornament) of Nāradeśha, Durgakūta and Gaṇeśha’s story. 

189. The story of Bhairavis called Suparņā, Ela and that of Bhallatīrtha, the glorification of Kardamāla and Gupta Someśhvara. 

190. The stories of Bahusvarṇeśha (Lord of much gold), Srungesha and Koțīśhvara, the stories of Mārkaņņeśhvara, Dämodaragruha and Koțīšha. 

191. Svarnarekha, Brahmakunda, the shrines of Kuntiśhvara and Bhimeśhvara, the pit of Mrugi (hind) is remembered in the temple of Sarvasva and Vastrāpatha. 

192. The wonderful stories of Durgā, Bhileśha, Gangesha and Raivata, then the story of Arbudeśhvara, the glorification of Achaleśhvara. 

193. The story of Nāgatirtha, the description of Vasişhtha’s hermitage, the great eminence of Bhadrakarna and that of Trinetra (the three-eyed) thereafter. 

194. The greatness of Kedåra, the glorification of the arrival at the holy centre, the stories of the holy centre in the form of Koțiśhvara and that of Arşhikeśha. 

195. The glorification of Siddhesha, Shukreśhvara and Maņikarņīšha, the description of Pangutirtha, Yamatirtha and Värahatirtha. 

196. The greatness of Chandra Prabhāsa, Piņdoda, Śhrimātā, śhuklatirtha and Katyayani, then the greatness of Piņdāraka. 

197. Then the glory of Kanakhala, Chakratirtha and Mānuşhatīrtha, the story of Kapilágnitīrtha and that of Raktānubhandha. 

198. The pilgrimage to Gaņeśha and Partheśhvara shrines, the story of Ujjvala, Chaņdīsthāna (abode of the Goddess), the greatness of Shivakunda originating from Nāga, the story of Mahesha. 

199. The story of Rāmeśhvara and the origin of Mārkaņdeya, the stories severally of Uddālakeśha, Siddheśha and Gatatirtha. 

200. The origin of Shridevakhāta and the shrines of Vyåsatirtha and Gautama-tirtha, the greatness of Kulasantāra and that of the Tirthas of Rāma and Koţi. 

201. The wonderful origin of Chandrodbheda, Iśhānaśhrunga, and Brahmasthāna, the auspicious stories of Tripuşhkara, Rudrahrada and Guheśhvara. 

202. The greatness of Avimukta and Umä-Maheśhvara, the glory of Mahaujas, the description of Jambūtīrtha. 

203. The story of Gangadhara and Miśhraka and the eulogy of the benefit (of reading this). In the context of the greatness of Dvārakā, the story of Chandraśharman. 

204. The holy rite of Ekādaśhī and the narration of (the mode) of worship, and keeping awake (on Ekādashi night), the description of Mahadvādaśhikä and the meeting of Prahlāda and the sage. 

205. The anecdote of Durvasas, the glorification of the beginning of Yatrā (pilgrimage), the narration of the origin of Gomati and the benefit of ablution etc., therein. 

206. The greatness of Chakratirtha, the confluence of the river Gomati (near Dvārakā) and the ocean (the Arabian sea), the narration of the Hrada (deep pool) of Sanaka and others, then the story of Nrugatirtha. 

207. The holy story of Goprachāra, the arrival of cowherdesses at Dvärakā, the narration of Gopisaras (the lake of the cowherdesses); the glorification of Brahmatīrtha. 

208. The narration of the advent of five rivers, along with different stories and the glorification of Shivalinga, Gadātirtha and the worship etc. of Krişhņa. 

209. The story of the Murti (the idol) of Trivikrama, the conversation between Durvāsas and Krişhņa, the benefit of the recital of death of Kuśha daitya and the special worship thereof. 

210. The glorification of the advent of all the Tirthas in Gomati and Dvāraka, the survey of Krişhņa’s temple and the coronation at Dvārāvati. 

211. There the story of the residence (of all Tirthas) that holy centre; the glorification of the merit of Dväraka. O Brāhmaṇa, this is the summary of the seventh part called Prabhåsikā Khanda. 

212-213. In the course of description of the greatness of Śhiva in the Skanda Purana with all the gloriousmost stories, he who writes this out and gives it to a Brahmaņa on the full moon day in the month of Mägha, receiving him duly and with the charitable gift of a gold trident, rejoices in the region of Shiva.