The Ordinances of the Community and the Glory of Hearing Dharmaranya

Verse 1 (skanda.3.92.1)

नारद उवाच । ज्ञातिभेदे तु संजाते तस्मिन्मोहेरके पुरे । त्रैविद्यैः किं कृतं ब्रह्मंस्तन्ममाचक्ष्व पृच्छतः ।

nārada uvāca jñātibhede tu saṁjāte tasmin moherake pure traividyaiḥ kiṁ kṛtaṁ brahmaṁs tan mamācakṣva pṛcchataḥ

Narada said: When the division of the community had thus occurred in that city of Moheraka, O Brahman, what did the Trayividya brahmins do? Tell me this, as I ask.

Verse 2 (skanda.3.92.2)

ब्रह्मोवाच । स्वस्थाने वाडवाः सर्वे हर्षनिर्भरमानसाः । अग्निहोत्रपरा केऽपि केऽपि यज्ञपरायणाः ।

brahmovāca svasthāne vāḍavāḥ sarve harṣanirbharamānasāḥ agnihotraparā ke'pi ke'pi yajñaparāyaṇāḥ

Brahma said: All the brahmins, in their own place, their minds filled with joy — some devoted to the agnihotra, others devoted to sacrifice,

Verse 3 (skanda.3.92.3)

केऽपि चाग्निसमाधानाः केऽपि स्मार्ता निरंतरम् । पुराणन्यायवेत्तारो वेदवेदांगवादिनः ।

ke'pi cāgnisamādhānāḥ ke'pi smārtā nirantaram purāṇanyāyavettāro vedavedāṅgavādinaḥ

some devoted to the tending of the sacred fire, others ceaselessly following the Smriti rites; knowers of the Puranas and of logic, expounders of the Veda and the Vedangas —

Verse 4 (skanda.3.92.4)

सुखेन स्वान्सदाचारान्कुर्वन्तो ब्रह्मवादिनः । एवं धर्मसमाचारान्कुर्वतां कुशलात्मनाम् ।

sukhena svān sadācārān kurvanto brahmavādinaḥ evaṁ dharmasamācārān kurvatāṁ kuśalātmanām

speakers of Brahman, happily performing their own good conduct. Thus, while these skillful-souled ones were engaged in the proper practice of dharma,

Verse 5 (skanda.3.92.5)

स्थानाचारान्कुलाचारानधिदेव्याश्च भाषितान् । धर्मशास्त्रस्थितं सर्वं काजेशैरुदितं च यत् । परंपरागतं धर्म मूचुस्ते वाडवोत्तमाः ।

sthānācārān kulācārān adhidevyāś ca bhāṣitān dharmaśāstrasthitaṁ sarvaṁ kājeśair uditaṁ ca yat paraṁparāgataṁ dharmaṁ mūcus te vāḍavottamāḥ

those excellent brahmins related the traditionally-inherited dharma — the customs of the place, the customs of the family, the words spoken by the presiding goddess, and all that stands in the dharma-shastras as declared by Kajesha.

Verse 6 (skanda.3.92.6)

ब्राह्मणा ऊचुः । उपास्ते यश्च लिखितं रक्तपादैस्तु वाडवाः । ज्ञातिश्रेष्ठः स विज्ञेयो वलिर्देयस्ततः परम् ।

brāhmaṇā ūcuḥ upāste yaś ca likhitaṁ raktapādais tu vāḍavāḥ jñātiśreṣṭhaḥ sa vijñeyo valir deyas tataḥ param

The brahmins said: Whoever among the brahmins reveres what is written in the red-foot record (rakta-pāda) is to be known as the foremost of the community; an offering should then be given to him.

Verse 7 (skanda.3.92.7)

रक्तचंदनं प्रसाध्याथ प्रसिद्धं स्वकुलं तथा । कुंकुमारक्तपादैस्तैर्गंधपुष्पादिचर्चितैः ।

raktacaṁdanaṁ prasādhyātha prasiddhaṁ svakulaṁ tathā kuṁkumāraktapādais tair gaṁdhapuṣpādicarcitaiḥ

having prepared red sandal-paste, and declaring one's own well-known lineage likewise, with those kumkum-reddened foot-marks, anointed with sandal, flowers and the like —

Verse 8 (skanda.3.92.8)

संभूय लिखितं तच्च रक्तपादं तदुच्यते । रामस्य लेख्यं ते सर्वे पूजयंतु समाहिताः ।

saṁbhūya likhitaṁ tac ca raktapādaṁ tad ucyate rāmasya lekhyaṁ te sarve pūjayaṁtu samāhitāḥ

and having come together, that which is written is called the 'rakta-pāda' — the red-foot record. Let all of them, with focused minds, worship that document of Rama.

Verse 9 (skanda.3.92.9)

रामस्य करमुद्रां च पूजयंतु द्विजाः सदा । येषां दोषाः सदाचारे व्यभिचारादयो यदि ।

rāmasya karamudrāṁ ca pūjayaṁtu dvijāḥ sadā yeṣāṁ doṣāḥ sadācāre vyabhicārādayo yadi

and let the brahmins ever worship Rama's hand-seal (kara-mudrā) as well. If there be any brahmins whose conduct is faulty — infidelity and the like —

Verse 10 (skanda.3.92.10)

तेषां दण्डो विधेयस्तु य उक्तो विधिवद्विजैः । चिह्नं न राममुद्राया यावद्दंडं ददाति न ।

teṣāṁ daṇḍo vidheyas tu ya ukto vidhivad dvijaiḥ cihnaṁ na rāmamudrāyā yāvad daṁḍaṁ dadāti na

upon them a fine should be imposed, as duly prescribed by the learned brahmins; the mark of Rama's seal shall not be theirs until they pay that fine.

Verse 11 (skanda.3.92.11)

विना दण्डप्रदानेन मुद्राचिह्नं न धार्यते । मुद्राहस्ताश्च विज्ञेया वाडवा नृपसत्तम ।

vinā daṇḍapradānena mudrācihnaṁ na dhāryate mudrāhastāś ca vijñeyā vāḍavā nṛpasattama

Without the payment of the fine, the mark of the seal may not be borne; those brahmins who bear the seal upon their hand are to be recognized, O best of kings.

Verse 12 (skanda.3.92.12)

पुत्रे जाते पिता दद्याच्छ्रीमात्रे तु बलिं सदा । पलानि विंशतिः सर्प्पिर्गुडः पंचपलानि च ।

putre jāte pitā dadyāc chrīmātre tu baliṁ sadā palāni viṁśatiḥ sarpir guḍaḥ pañcapalāni ca

When a son is born, the father should ever offer a bali to Shrimata — twenty palas of ghee, and five palas of jaggery,

Verse 13 (skanda.3.92.13)

कुंकुमादिभिरभ्यर्च्य जातमात्रः सुतस्तदा । षष्ठे च दिवसे राजन्षष्ठीं पूजयते सदा ।

kuṁkumādibhir abhyarcya jātamātraḥ sutas tadā ṣaṣṭhe ca divase rājan ṣaṣṭhīṁ pūjayate sadā

honoring her with kumkum and the like, as soon as the son is born. Then, on the sixth day, O king, one should always worship the goddess Shashthi.

Verse 14 (skanda.3.92.14)

दद्यात्तत्र बलिं साज्यं कुर्याद्धि बलिपंचकम् । पंचप्रस्थान्बलीन्दद्यात्सवस्त्राञ्छ्रीफलैर्युतान् ।

dadyāt tatra baliṁ sājyaṁ kuryād dhi balipañcakam pañcaprasthān balīn dadyāt savastrāñ chrīphalair yutān

One should offer there a bali mixed with ghee, and should make a fivefold bali offering; five prasthas of bali-offerings should be given, together with cloth and coconuts (shriphala).

Verse 15 (skanda.3.92.15)

कुंकुमादिभिरभ्यर्च्य श्रीमात्रे भक्तिपूर्वकम् । वितशाठ्यं न कुर्वीत कुले संततिवृद्धये ।

kuṁkumādibhir abhyarcya śrīmātre bhaktipūrvakam vitaśāṭhyaṁ na kurvīta kule saṁtativṛddhaye

honoring Shrimata with kumkum and the like, with devotion; one should not act with deceit, for the sake of the increase of one's line and offspring.

Verse 16 (skanda.3.92.16)

तद्धि चार्पयता द्रव्यं वृद्धौ यद्ध्रीणितं पुनः । जन्मनोऽनन्तरं कार्यं जातकर्म यथाविधि ।

tad dhi cārpayatā dravyaṁ vṛddhau yad dhrīṇitaṁ punaḥ janmano'nantaraṁ kāryaṁ jātakarma yathāvidhi

For that wealth which is thus offered brings increase in due course. After the birth, the jātakarma birth-rite should be duly performed.

Verse 17 (skanda.3.92.17)

विप्रानुकीर्तिता याश्च वृत्तिः सापि विभज्यते । प्रथमा लभ्यमाना च वृत्तिर्वै यावती पुनः ।

viprānukīrtitā yāś ca vṛttiḥ sāpi vibhajyate prathamā labhyamānā ca vṛttir vai yāvatī punaḥ

And that livelihood-share which has been declared for the brahmins is also to be divided. Whatever the first livelihood-share obtained may amount to,

Verse 18 (skanda.3.92.18)

तस्या वृत्तेरर्द्धभागो गोत्रदेव्यै तु कल्प्यताम् । द्विगुणं वणिजा चैव पुत्रं जाते भवेदिति ।

tasyā vṛtter ardhabhāgo gotradevyai tu kalpyatām dviguṇaṁ vaṇijā caiva putraṁ jāte bhaved iti

half of that livelihood-share should be set apart for the gotra-goddess; and for the merchants, it is declared that double that amount shall go to the goddess when a son is born.

Verse 19 (skanda.3.92.19)

मांडलीयाश्च ये शूद्रास्तेषामर्ककरं त्विदम् । अडालजानां त्रिगुणं गोभुजानां चतुर्गुणम् ।

māṇḍalīyāś ca ye śūdrās teṣām arkakaraṁ tv idam aḍālajānāṁ triguṇaṁ gobhujānāṁ caturguṇam

And for the shudras who are of the Māndalīya community, this is the arka-kara — the due prescribed for them; for the Adalaja it is threefold, for the Gobhuja it is fourfold.

Verse 20 (skanda.3.92.20)

इत्येतत्कथितं सर्वमन्यच्च शूद्रजातिषु । यस्य दोषस्तु हत्यायाः समुद्भूतो विधेर्वशात् ।

ity etat kathitaṁ sarvam anyac ca śūdrajātiṣu yasya doṣas tu hatyāyāḥ samudbhūto vidhervaśāt

Thus all this has been declared, and likewise concerning the other communities among the shudras. Whoever's fault has arisen, by the working of fate, to the level of homicide,

Verse 21 (skanda.3.92.21)

दण्डस्तु विधिवत्तस्य कर्त्तव्यो वेदशास्त्रिभिः । अन्यायो न्यायवादी स्यान्निर्द्दोषे दोषदायकः ।

daṇḍas tu vidhivat tasya kartavyo vedaśāstribhiḥ anyāyo nyāyavādī syān nirdoṣe doṣadāyakaḥ

his punishment should be duly imposed by the knowers of the Veda and shastra. It is injustice if one skilled in argument imputes a fault to one who is innocent —

Verse 22 (skanda.3.92.22)

पंक्तिभेदस्य कर्ता च गोसहस्रवधः स्मृतः । वृत्तिभागविभजनं तथा न्यायविचारणम् । श्रीरामदूतकस्याग्रे कर्त्तव्यमिति निश्चयः ।

paṅktibhedasya kartā ca gosahasravadhaḥ smṛtaḥ vṛttibhāgavibhajanaṁ tathā nyāyavicāraṇam śrīrāmadūtakasyāgre kartavyam iti niścayaḥ

one who causes division within the dining-row (paṅkti-bheda) is remembered as equal to the slayer of a thousand cows. The apportioning of livelihood-shares, and likewise the deliberation of justice, must certainly be carried out before Shri Rama's envoy.

Verse 23 (skanda.3.92.23)

तस्य पूजां प्रकुर्वीत तदा कालेऽथवा सदा । तैलेन लेपयेत्तस्य देहे वै विघ्नशांतये ।

tasya pūjāṁ prakurvīta tadā kāle'thavā sadā tailena lepayet tasya dehe vai vighnaśāṁtaye

One should perform his (the envoy's) worship then, at the appointed time, or indeed always; one should anoint his body with oil for the pacifying of obstacles.

Verse 24 (skanda.3.92.24)

धूपं दीपं फलं दद्यात्पुष्पैर्नानाविधैः किल । पूजितो हनुमानेव ददाति तस्य वांछितम् ।

dhūpaṁ dīpaṁ phalaṁ dadyāt puṣpair nānāvidhaiḥ kila pūjito hanumān eva dadāti tasya vāṁchitam

One should offer incense, a lamp, fruit, and manifold flowers indeed; Hanuman, thus worshipped, grants him his heart's desire.

Verse 25 (skanda.3.92.25)

प्रतिपुत्रं तु तस्याग्रे कुर्यान्नान्यत्र कुत्रचित् । श्रीमाताबकुलस्वामिभागधेयं तु पूर्वतः ।

pratiputraṁ tu tasyāgre kuryān nānyatra kutracit śrīmātābakulasvāmibhāgadheyaṁ tu pūrvataḥ

For each son, this rite should be performed before him alone, nowhere else at all; first, the shares due to Shrimata and Bakulasvāmī should be given —

Verse 26 (skanda.3.92.26)

पश्चात्प्रतिग्रहं विप्रैः कर्त्तव्यमिति निश्चितम् । समागमेषु विप्राणां न्यायान्यायविनिर्णये ।

paścāt pratigrahaṁ vipraiḥ kartavyam iti niścitam samāgameṣu viprāṇāṁ nyāyānyāyavinirṇaye

and only afterward should the acceptance of gifts be made by the brahmins — this is certain. In the assemblies of the brahmins, in the determination of justice and injustice,

Verse 27 (skanda.3.92.27)

निर्णयं हृदये धृत्वा तत्रस्थं श्रावयेद्द्विजान् । केवलं धर्मबुद्ध्या च पक्षपातं विवर्जयेत् ।

nirṇayaṁ hṛdaye dhṛtvā tatrasthaṁ śrāvayed dvijān kevalaṁ dharmabuddhyā ca pakṣapātaṁ vivarjayet

having settled the verdict in his heart, one should declare it to the brahmins present there, guided purely by a sense of dharma, and one should avoid all partiality.

Verse 28 (skanda.3.92.28)

सर्वेषां संमतं कार्यं तद्ध्यविकृतमेव च । आकारितस्ततो विप्रः सभायां भयमेति चेत् ।

sarveṣāṁ saṁmataṁ kāryaṁ tad dhy avikṛtam eva ca ākāritas tato vipraḥ sabhāyāṁ bhayam eti cet

That which is agreed upon by all should be acted upon, and indeed left unaltered. If, then, a brahmin who has been summoned to the assembly shows fear,

Verse 29 (skanda.3.92.29)

न तस्य वाक्यं श्रोतव्यं निर्णीतार्थनिवारणे । यस्य वर्जस्तु क्रियते मिलित्वा सर्व वाडवैः ।

na tasya vākyaṁ śrotavyaṁ nirṇītārthanivāraṇe yasya varjas tu kriyate militvā sarva vāḍavaiḥ

his word should not be heeded so as to overturn a matter already decided. He against whom all the brahmins, having gathered together, pronounce a boycott —

Verse 30 (skanda.3.92.30)

खानपानादिकं सर्वं कार्यं तेन विवर्जयेत् । तस्य कन्या न दातव्या तत्संसर्गी च तादृशः ।

khānapānādikaṁ sarvaṁ kāryaṁ tena vivarjayet tasya kanyā na dātavyā tatsaṁsargī ca tādṛśaḥ

all eating and drinking together with him should thereby be avoided; a daughter should not be given to him, nor should one who associates with such a man.

Verse 31 (skanda.3.92.31)

ततो दंडं प्रकुर्वीत सर्वैरेव द्विजोत्तमैः । भोजनं कन्यकादानमिति दाशरथेर्मतम् ।

tato daṁḍaṁ prakurvīta sarvair eva dvijottamaiḥ bhojanaṁ kanyakādānam iti dāśarather matam

a penalty should then be imposed by all the excellent brahmins together — the withholding of both dining together and the giving of daughters in marriage — such is the ruling of the son of Dasharatha.

Verse 32 (skanda.3.92.32)

यत्किंचित्कुरुते पापं लब्धुं स्थलमथापि वा । शुष्कार्द्रं वसते चान्ने तस्मादन्नं परित्यजेत् ।

yat kiṁcit kurute pāpaṁ labdhuṁ sthalam athāpi vā śuṣkārdraṁ vasate cānne tasmād annaṁ parityajet

Whatever sin a man commits merely to gain a position, or even to secure his sustenance, dry or moist — for that reason, one should renounce sharing food with him.

Verse 33 (skanda.3.92.33)

कुर्वंस्तत्पापभागी स्यात्तस्य दंडो यथाविधि । न्यायं न पश्यते यस्तु शक्तौ सत्यां सदा यतः ।

kurvaṁs tat pāpabhāgī syāt tasya daṁḍo yathāvidhi nyāyaṁ na paśyate yas tu śaktau satyāṁ sadā yataḥ

One who continues to associate with him becomes a partaker of that same sin; his punishment should follow due procedure. And whoever, though possessed of the power, never looks to justice —

Verse 34 (skanda.3.92.34)

पापभागी स विज्ञेय इति सत्यं न संशयः । उत्कोचं यस्तु गृह्णाति पापिनां दुष्टकर्मिणाम् ।

pāpabhāgī sa vijñeya iti satyaṁ na saṁśayaḥ utkocaṁ yas tu gṛhṇāti pāpināṁ duṣṭakarmiṇām

he is to be known as a partaker of sin — this is true, there is no doubt. And whoever accepts a bribe from sinners, from those of wicked deeds,

Verse 35 (skanda.3.92.35)

सकलं च भवेत्तस्य पापं नैवात्र संशयः । तस्यान्नं गृह्यते नैव कन्यापि न कदाचन ।

sakalaṁ ca bhavet tasya pāpaṁ naivātra saṁśayaḥ tasyānnaṁ gṛhyate naiva kanyāpi na kadācana

the whole of their sin becomes his own — there is no doubt in this. His food should never be accepted, nor his daughter, ever.

Verse 36 (skanda.3.92.36)

हितमाचरते यस्तु पुत्राणामपि वै नरः । स एतान्नियमान्सर्वान्पालयेन्नात्र संशयः ।

hitam ācarate yas tu putrāṇām api vai naraḥ sa etān niyamān sarvān pālayen nātra saṁśayaḥ

Whatever man conducts himself with the true welfare even of his own sons at heart — he indeed should uphold all these rules; of this there is no doubt.

Verse 37 (skanda.3.92.37)

एवं पत्रं लिखित्वा तु वाडवास्ते प्रहर्षिताः । प्राप्ते कलियुगे घोरे यथा पापं न कुर्वते । इति ज्ञात्वा तु सर्वे ते न्यायधर्मं प्रचक्रिरे ।

evaṁ patraṁ likhitvā tu vāḍavās te praharṣitāḥ prāpte kaliyuge ghore yathā pāpaṁ na kurvate iti jñātvā tu sarve te nyāyadharmaṁ pracakrire

Thus, having drawn up this charter, those brahmins were filled with joy, thinking that when the terrible Kali Yuga arrives they might not fall into sin; knowing this, all of them established this code of just dharma.

Verse 38 (skanda.3.92.38)

व्यास उवाच । कलौ प्राप्ते द्विजाः सर्वे स्थानभ्रष्टा यतस्ततः । पक्षमुत्कलं ग्रहीष्यंति तथा स्युः पक्षपातिनः ।

vyāsa uvāca kalau prāpte dvijāḥ sarve sthānabhraṣṭā yatastataḥ pakṣam utkalaṁ grahīṣyaṁti tathā syuḥ pakṣapātinaḥ

Vyasa said: When the Kali Yuga arrives, all the brahmins, fallen from their proper places, wandering here and there, shall take up an unrighteous side, and shall become partial and biased.

Verse 39 (skanda.3.92.39)

भोक्ष्यंते म्लेच्छकग्रामान्कोलाविध्वंसिभिः किल । वेदभ्रष्टाश्च ते विप्रा भविष्यंति कलौ युगे ।

bhokṣyaṁte mlecchakagrāmān kolāvidhvaṁsibhiḥ kila vedabhraṣṭāś ca te viprā bhaviṣyaṁti kalau yuge

They shall live off villages of mlecchas, indeed among the destroyers of the Kolas; and those brahmins shall become fallen from the Veda in the Kali age.

Verse 40 (skanda.3.92.40)

युधिष्ठिर उवाच । देशेदेशे गमिष्यंति ते विप्रा वणिजस्तथा । कथं वै ज्ञायते सर्वै केन चिह्नेन मारिष । यस्मिन्गोत्रे समुत्पन्ना वाडवा ये महाबलाः ।

yudhiṣṭhira uvāca deśedeśe gamiṣyaṁti te viprā vaṇijas tathā kathaṁ vai jñāyate sarvai kena cihnena mariṣa yasmin gotre samutpannā vāḍavā ye mahābalāḥ

Yudhishthira said: Those brahmins, and likewise the merchants, shall go from land to land — how, then, O worthy one, will they all be recognized, and by what sign? In which gotra were they born, those powerful brahmins —

Verse 41 (skanda.3.92.41)

व्यास उवाच । ज्ञायते गोत्रसंज्ञाऽथ केचिच्चैव पराक्रमैः । यस्ययस्य च यत्कर्म तस्य तस्यावटंककः ।

vyāsa uvāca jñāyate gotrasaṁjñā'tha kecic caiva parākramaiḥ yasya yasya ca yat karma tasya tasyāvaṭaṁkakaḥ

Vyasa said: They are known by their gotra-designation, and some indeed by their distinguishing deeds of valor; whatever act belongs to each of them, that becomes his avataṅka — his clan-byname.

Verse 42 (skanda.3.92.42)

अवटंकैर्हि ज्ञायंते नान्यथा ज्ञायते क्वचित् । गोत्रैश्च प्रवरैश्चैव अवटंकैर्नृपात्मज । ज्ञायंते हि द्विजा राजन्मोढ ब्राह्मणसत्तमाः ।

avaṭaṁkair hi jñāyaṁte nānyathā jñāyate kvacit gotraiś ca pravaraiś caiva avaṭaṁkair nṛpātmaja jñāyaṁte hi dvijā rājan moḍha brāhmaṇasattamāḥ

By their avataṅkas indeed are they known — in no other way can it be known anywhere. By gotras, and by pravaras, and by avataṅkas, O prince, indeed are the twice-born Modh brahmins, foremost among brahmins, known, O king.

Verse 43 (skanda.3.92.43)

युधिष्ठिर उवाच । गोत्रैश्च प्रवरैश्चैव श्रुता एते तवाननात् । कां वा शाखामधीयानास्तन्मे ब्रूहि पितामह ।

yudhiṣṭhira uvāca gotraiś ca pravaraiś caiva śrutā ete tavānanāt kāṁ vā śākhām adhīyānās tan me brūhi pitāmaha

Yudhishthira said: By gotras and by pravaras — these I have heard from your own mouth. But which Vedic branch do they study? Tell me this, O grandfather.

Verse 44 (skanda.3.92.44)

व्यास उवाच । ज्ञायंते यत्रयत्रस्था माध्यंदिनीया महाबलाः । कौथमीं च समाश्रित्य केचिद्विप्रा गुणान्विताः ।

vyāsa uvāca jñāyaṁte yatrayatrasthā mādhyaṁdinīyā mahābalāḥ kauthamīṁ ca samāśritya kecid viprā guṇānvitāḥ

Vyasa said: Wherever they dwell, they are known as followers of the mighty Mādhyandina branch; and some brahmins, endowed with virtues, follow the Kauthuma branch —

Verse 45 (skanda.3.92.45)

ऋगथर्वणजा शाखा नष्टा सा च महामते । एवं वै वर्तमानास्ते वाडवा धर्मसंभवाः ।

ṛgatharvaṇajā śākhā naṣṭā sā ca mahāmate evaṁ vai vartamānās te vāḍavā dharmasaṁbhavāḥ

and the branch born of the Rig and the Atharva has been lost, O great-minded one. Thus indeed did those brahmins, born of dharma, continue to exist —

Verse 46 (skanda.3.92.46)

धर्मारण्ये महाभागाः पुत्रपौत्रान्विताऽभवन् । शूद्राः सर्वे महाभागाः पुत्रपौत्र समावृताः ।

dharmāraṇye mahābhāgāḥ putrapautrānvitā'bhavan śūdrāḥ sarve mahābhāgāḥ putrapautra samāvṛtāḥ

in Dharmaranya, those illustrious ones, surrounded by sons and grandsons. All the shudras too, illustrious, were likewise surrounded by sons and grandsons —

Verse 47 (skanda.3.92.47)

धर्मारण्ये महातीर्थे सर्वे ते द्विजसेवकाः । अभवन्रामभक्ताश्च रामाज्ञां पालयंति च ।

dharmāraṇye mahātīrthe sarve te dvijasevakāḥ abhavan rāmabhaktāś ca rāmājñāṁ pālayaṁti ca

in Dharmaranya, that great tirtha, all of them serving the brahmins; they became devotees of Rama, and they uphold Rama's command.

Verse 48 (skanda.3.92.48)

आज्ञामत्याऽऽदरेणेह हनूमंतश्च वीर्यवान् । पालयेत्सोऽपि चेदानीं सुप्राप्ते वै कलौ युगे ।

ājñām atyādareṇeha hanūmaṁtaś ca vīryavān pālayet so'pi cedānīṁ suprāpte vai kalau yuge

With the utmost reverence, here, the mighty Hanuman too upholds that command — even now, indeed, in this age when the Kali Yuga has fully arrived.

Verse 49 (skanda.3.92.49)

अदृष्टरूपी हनुमांस्तत्र भ्रमति नित्यशः । त्रैविद्या वाडवा यत्र चातुर्विद्यास्तथैव च ।

adṛṣṭarūpī hanumāṁs tatra bhramati nityaśaḥ traividyā vāḍavā yatra cāturvidyās tathaiva ca

Hanuman, in unseen form, ever wanders there — there where the Trayividya brahmins dwell, and likewise the Chaturvidya.

Verse 50 (skanda.3.92.50)

सभायामुपविष्टा येऽन्यायात्पापं प्रकुर्वते । जयो हि न्यायकर्तॄणामजयोऽन्यायकारिणाम् ।

sabhāyām upaviṣṭā ye'nyāyāt pāpaṁ prakurvate jayo hi nyāyakartṝṇām ajayo'nyāyakāriṇām

For those seated in the assembly who commit sin through injustice — victory belongs indeed to those who act justly, and defeat to those who act unjustly.

Verse 51 (skanda.3.92.51)

सापराधे यस्तु पुत्रे ताते भ्रातरि चापि वा । पक्षपातं प्रकुर्वीत तस्य कुप्यति वायुजः ।

sāparādhe yas tu putre tāte bhrātari cāpi vā pakṣapātaṁ prakurvīta tasya kupyati vāyujaḥ

Whoever shows favoritism toward a guilty son, father, or even brother — with him the son of the Wind becomes angry.

Verse 52 (skanda.3.92.52)

कुपितो हनुमानेष धननाशं करोति वै । पुत्रनाशं करोत्येव धामनाशं तथैव च ।

kupito hanumān eṣa dhananāśaṁ karoti vai putranāśaṁ karoty eva dhāmanāśaṁ tathaiva ca

This Hanuman, once angered, indeed brings about the destruction of wealth; he brings about the destruction of sons as well, and likewise the destruction of one's home.

Verse 53 (skanda.3.92.53)

सेवार्थं निर्मितः शूद्रो न विप्रान्परिषेवते । वृत्तिं वा न ददात्येव हनुमांस्तस्य कुप्यति ।

sevārthaṁ nirmitaḥ śūdro na viprān pariṣevate vṛttiṁ vā na dadāty eva hanumāṁs tasya kupyati

The shudra who was created for the sake of service, if he does not serve the brahmins, or does not give them their due livelihood, with him Hanuman becomes angry.

Verse 54 (skanda.3.92.54)

अर्थनाशं पुत्रनाशं स्थाननाशं महाभयम् । कुरुते वायुपुत्रो हि रामवाक्यमनुस्मरन् ।

arthanāśaṁ putranāśaṁ sthānanāśaṁ mahābhayam kurute vāyuputro hi rāmavākyam anusmaran

The destruction of wealth, the destruction of sons, the destruction of position, and great terror — all this the son of the Wind brings about indeed, ever remembering Rama's word.

Verse 55 (skanda.3.92.55)

यत्र कुत्र स्थिता विप्राः शूद्रा वा नृपसत्तम । न निर्द्धना भवेयुस्ते प्रसादाद्राघवस्य च ।

yatra kutra sthitā viprāḥ śūdrā vā nṛpasattama na nirddhanā bhaveyus te prasādād rāghavasya ca

Wherever the brahmins or the shudras may dwell, O best of kings, they shall never become destitute, by the grace of Raghava.

Verse 56 (skanda.3.92.56)

यो मूढश्चाप्यधर्मात्मा पापपाषंडमाश्रितः । निजान्विप्रान्परित्यज्य परज्ञातींश्च मन्यते ।

yo mūḍhaś cāpy adharmātmā pāpapāṣaṁḍam āśritaḥ nijān viprān parityajya parajñātīṁś ca manyate

But whoever, deluded and unrighteous of soul, has taken refuge in sinful heresy, and, abandoning his own brahmins, honors instead the communities of others —

Verse 57 (skanda.3.92.57)

तस्य पूर्वकृतं पुण्यं भस्मीभवति नान्यथा । अन्येषां दीयते दानं स्वल्पं वा यदि वा बहु ।

tasya pūrvakṛtaṁ puṇyaṁ bhasmībhavati nānyathā anyeṣāṁ dīyate dānaṁ svalpaṁ vā yadi vā bahu

the merit he had previously earned is reduced to ashes, without fail. If a gift, whether small or great, is given to others —

Verse 58 (skanda.3.92.58)

यथा भवति वै पूर्वं ब्रह्मविष्णुशिवैः कृतम् । तस्य देवा न गृह्णंति हृव्यं कव्यं च पूर्वजाः ।

yathā bhavati vai pūrvaṁ brahmaviṣṇuśivaiḥ kṛtam tasya devā na gṛhṇaṁti hṛvyaṁ kavyaṁ ca pūrvajāḥ

in the manner that was earlier established by Brahma, Vishnu, and Shiva — the gods do not accept his oblations (havya), nor do the ancestors accept his offerings (kavya).

Verse 59 (skanda.3.92.59)

वंचयित्वा निजान्विप्रानन्येभ्यः प्रददेत्तु यः । तस्य जन्मार्जितं पुण्यं भस्मीभवति तत्क्षणात् ।

vaṁcayitvā nijān viprān anyebhyaḥ pradadet tu yaḥ tasya janmārjitaṁ puṇyaṁ bhasmībhavati tatkṣaṇāt

Whoever, having defrauded his own brahmins, gives instead to others — the merit earned throughout his life is reduced to ashes in that very instant.

Verse 60 (skanda.3.92.60)

ब्रह्मविष्णुशिवैश्चैव पूजिता ये द्विजोत्तमाः । तेषां ये विमुखाः शूद्रा रौरवे निवसंति ते ।

brahmaviṣṇuśivaiś caiva pūjitā ye dvijottamāḥ teṣāṁ ye vimukhāḥ śūdrā raurave nivasaṁti te

Those excellent twice-born who were worshipped by Brahma, Vishnu, and Shiva themselves — those shudras who turn their faces away from them dwell in the hell of Raurava.

Verse 61 (skanda.3.92.61)

यो लौल्याच्च कुलाचारं गोत्राचारं प्रलोपयेत् । स्वाचारं यो न कुर्वीत कदाचिद्वै विमोहितः ।

yo laulyāc ca kulācāraṁ gotrācāraṁ pralopayet svācāraṁ yo na kurvīta kadācid vai vimohitaḥ

Whoever, out of fickleness, abandons the customs of his family or the customs of his gotra, or whoever, deluded, never follows his own proper conduct —

Verse 62 (skanda.3.92.62)

सर्वनाशो भवेत्तस्य भस्मीभवति तत्क्षणात् । तस्मात्सर्वः कुलाचारः स्थानाचारस्तथैव च ।

sarvanāśo bhavet tasya bhasmībhavati tatkṣaṇāt tasmāt sarvaḥ kulācāraḥ sthānācāras tathaiva ca

total ruin befalls him — he is reduced to ashes in that very instant. Therefore every custom of the family, and likewise every custom of the place,

Verse 63 (skanda.3.92.63)

गोत्राचारः पालनीयो यथावित्तानुसारतः । एवं ते कथितं राजन्धर्मारण्यं पुरातनम् ।

gotrācāraḥ pālanīyo yathāvittānusārataḥ evaṁ te kathitaṁ rājan dharmāraṇyaṁ purātanam

and the custom of the gotra, must be upheld, each according to one's means. Thus, O king, has this ancient Dharmaranya been described to you —

Verse 64 (skanda.3.92.64)

स्थापितं देवदेवैश्च ब्रह्मविष्णुशिवादिभिः । धर्मारण्यं कृतयुगे त्रेतायां सत्यमंदिरम् । द्वापरे वेदभवनं कालौ मोहेरकं स्मृतम् ।

sthāpitaṁ devadevaiś ca brahmaviṣṇuśivādibhiḥ dharmāraṇyaṁ kṛtayuge tretāyāṁ satyamaṁdiram dvāpare vedabhavanaṁ kālau moherakaṁ smṛtam

established by the gods of gods, Brahma, Vishnu, Shiva and the rest — Dharmaranya in the Krita Yuga; in the Treta it was Satyamandira; in the Dvapara, Vedabhavana; in the Kali, it is remembered as Moheraka.

Verse 65 (skanda.3.92.65)

ब्रह्मोवाच । य इदं शृणुयात्पुत्र श्रद्धया परया युतः । धर्मारण्यस्य माहात्म्यं सर्वकिल्बिषनाशनम् ।

brahmovāca ya idaṁ śṛṇuyāt putra śraddhayā parayā yutaḥ dharmāraṇyasya māhātmyaṁ sarvakilbiṣanāśanam

Brahma said: My son, whoever, endowed with the highest faith, hears this glory of Dharmaranya, which destroys every sin —

Verse 66 (skanda.3.92.66)

मनोवाक्कायजनितं पातकं त्रिविधं च यत् । तत्सर्वं नाशमायाति श्रवणात्कीर्तनात्सुकृत् ।

manovākkāyajanitaṁ pātakaṁ trividhaṁ ca yat tat sarvaṁ nāśam āyāti śravaṇāt kīrtanāt sukṛt

whatever threefold sin has arisen, born of mind, speech, and body — all of that comes to destruction through the mere hearing and recitation of this meritorious tale.

Verse 67 (skanda.3.92.67)

धन्यं यशस्यमायुष्यं सुखसंतानदायकम् । माहात्म्यं शृणुयाद्वत्स सर्वसौख्याप्तये नरः ।

dhanyaṁ yaśasyam āyuṣyaṁ sukhasaṁtānadāyakam māhātmyaṁ śṛṇuyād vatsa sarvasaukhyāptaye naraḥ

This glory is blessed, glorious, life-giving, and grants happiness and offspring. Let a man, my child, hear this glory for the attainment of every happiness.

Verse 68 (skanda.3.92.68)

सर्वतीर्थेषु यत्पुण्यं सर्वक्षेत्रेषु यत्फलम् । तत्फलं समवाप्नोति धर्मारण्यस्य सेवनात् ।

sarvatīrtheṣu yat puṇyaṁ sarvakṣetreṣu yat phalam tat phalaṁ samavāpnoti dharmāraṇyasya sevanāt

Whatever merit exists in all the tirthas, whatever fruit exists in all the sacred fields — that same fruit one obtains through devotion to Dharmaranya.

Verse 69 (skanda.3.92.69)

नारद उवाच । धर्मारण्यस्य माहात्म्यं यच्छ्रुतं त्वन्मुखांबुजात् । धर्मवाप्यां यत्र धर्म्मस्तपस्तेपे सुदुष्कुरम् ।

nārada uvāca dharmāraṇyasya māhātmyaṁ yac chrutaṁ tvan mukhāṁbujāt dharmavāpyāṁ yatra dharmas tapas tepe suduṣkuram

Narada said: This glory of Dharmaranya, which I have heard from your lotus-mouth — where, at the Dharma-vāpī, Dharma himself performed the most difficult austerity —

Verse 70 (skanda.3.92.70)

तस्य क्षेत्रस्य महिमा मया त्वत्तोऽवधारितः । स्वस्ति तेऽस्तु गमिष्यामि धर्मारण्यदिदृक्षया । तत्र वाक्यजलौघेन पावितोऽहं चतुर्मुख ।

tasya kṣetrasya mahimā mayā tvatto'vadhāritaḥ svasti te'stu gamiṣyāmi dharmāraṇyadidṛkṣayā tatra vākyajalaughena pāvito'haṁ caturmukha

the greatness of that sacred field I have now grasped from you. May it be well with you; I shall now go, desiring to behold Dharmaranya. There, by the very flood of your words, I have already been purified, O four-faced one.

Verse 71 (skanda.3.92.71)

व्यास उवाच । इदमाख्यानकं सर्वं कथितं पांडुनंदन । यच्छ्रुत्वा गोसहस्रस्य फलं प्राप्नोति मानवः ।

vyāsa uvāca idam ākhyānakaṁ sarvaṁ kathitaṁ pāṁḍunaṁdana yac chrutvā gosahasrasya phalaṁ prāpnoti mānavaḥ

Vyasa said: This entire narrative has been related, O son of Pandu; hearing it, a man obtains the fruit of the gift of a thousand cows.

Verse 72 (skanda.3.92.72)

अपुत्रो लभते पुत्रान्निर्द्धनो धनवान्भवेत् । रोगी रोगात्प्रमुच्येत बद्धो मुच्येत बंधनात् ।

aputro labhate putrān nirddhano dhanavān bhavet rogī rogāt pramucyeta baddho mucyeta baṁdhanāt

The sonless obtains sons; the destitute becomes wealthy; the sick is freed from disease; the bound is freed from bondage.

Verse 73 (skanda.3.92.73)

विद्यार्थी लभते विद्यामुत्तमां कर्मसाधनाम् । तीर्थयात्राफलं तस्य कोटिकन्याफलं लभेत् ।

vidyārthī labhate vidyām uttamāṁ karmasādhanām tīrthayātrāphalaṁ tasya koṭikanyāphalaṁ labhet

The seeker of knowledge obtains supreme knowledge that is the instrument of right action; he obtains the fruit of pilgrimage to the tirthas, and the fruit of a crore of maiden-gifts.

Verse 74 (skanda.3.92.74)

यः श्रृणोति नरो भक्त्या नारी वाथ नरोत्तम । निरयं नैव पश्यंति एकोत्तरशतैः सह ।

yaḥ śṛṇoti naro bhaktyā nārī vātha narottama nirayaṁ naiva paśyaṁti ekottaraśataiḥ saha

That man, or that woman, O best of men, who hears this with devotion — together with a hundred and one generations of ancestors, they shall never behold hell.

Verse 75 (skanda.3.92.75)

शुभे देशे निवेश्याथ क्षौमवस्त्रादिभिस्तथा । पुराणपुस्तकं राजन्प्रयतः शिष्टसंमतः ।

śubhe deśe niveśyātha kṣaumavastrādibhis tathā purāṇapustakaṁ rājan prayataḥ śiṣṭasaṁmataḥ

Having placed the book of this Purana in an auspicious place, and adorned it with silken cloth and the like, O king, one who is disciplined and approved by the learned —

Verse 76 (skanda.3.92.76)

अर्चयेच्च यथा न्यायं गंधमाल्यैः पृथक्पृथक् । समाप्तौ नृप ग्रंथस्य वाचकस्यानुपूजनम् ।

arcayec ca yathā nyāyaṁ gaṁdhamālyaiḥ pṛthakpṛthak samāptau nṛpa graṁthasya vācakasyānupūjanam

should worship it duly, with sandal-paste and garlands, offered separately for each rite. At the completion of the text, O king, the reciter should likewise be honored,

Verse 77 (skanda.3.92.77)

दानादिभिर्यथान्यायं संपूर्णफलहेतवे । मुद्रिकां कुंडले चैव ब्रह्मसूत्रं हिरण्मयम् ।

dānādibhir yathānyāyaṁ saṁpūrṇaphalahetave mudrikāṁ kuṁḍale caiva brahmasūtraṁ hiraṇmayam

with gifts and the like, duly, for the sake of obtaining the full fruit — a ring, and earrings too, and a golden sacred thread,

Verse 78 (skanda.3.92.78)

वस्त्राणि च विचित्राणि गंधमाल्यानुलेपनैः । देववत्पूजनं कृत्वा गां च दद्यात्पयस्विनीम् ।

vastrāṇi ca vicitrāṇi gaṁdhamālyānulepanaiḥ devavat pūjanaṁ kṛtvā gāṁ ca dadyāt payasvinīm

and manifold garments, together with sandal-paste, garlands, and unguents. Having worshipped him as one would worship a god, one should also give a milk-yielding cow.

Verse 79 (skanda.3.92.79)

एवं विधानतः श्रुत्वा धर्मारण्यकथानकम् । धर्मारण्यनिवासस्य फलमाप्नोत्यसंशयम् ।

evaṁ vidhānataḥ śrutvā dharmāraṇyakathānakam dharmāraṇyanivāsasya phalam āpnoty asaṁśayam

Thus, having heard this tale of Dharmaranya according to the prescribed rite, one obtains, without doubt, the very fruit of dwelling in Dharmaranya.

Verse 80 (skanda.3.92.80)

इति श्रीस्कांदे महापुराण एकाशीतिसाहस्र्यां संहितायां तृतीये ब्रह्मखण्डे पूर्वभागे धर्मारण्यमाहात्म्ये धर्मारण्यनिवासिव्यवस्थावर्णनपूर्वक धर्मारण्यपुराणश्रवणमाहात्म्यवर्णनं नाम चत्वारिंशोऽध्यायः ।

iti śrī skāṁde mahāpurāṇe ekāśītisāhasryāṁ saṁhitāyāṁ tṛtīye brahmakhaṇḍe pūrvabhāge dharmāraṇyamāhātmye dharmāraṇyanivāsivyavasthāvarṇanapūrvaka dharmāraṇyapurāṇaśravaṇamāhātmyavarṇanaṁ nāma catvāriṁśo'dhyāyaḥ

Thus concludes the fortieth chapter, called 'The Glory of Hearing the Dharmaranya Purana, Preceded by the Description of the Order of Dharmaranya's Residents,' within the Glory of Dharmaranya, in the earlier portion of the third Brahma Khanda, in the Skanda Mahapurana's Samhita of eighty-one thousand verses.