Chapter 40 - Merit of Listening to the Purāṇa

[Sanskrit text for this chapter is available]

Nārada said:

1. Tell me, O Brāhmaṇa, what was done by Traividyas after the division into various communities in the city of Moheraka.

Brahmā said:

2. All the Brāhmaṇas in their respective places enjoyed themselves with delighted minds. Some of them were engaged in Agnihotras and some in performance of Yajñas.

3. Some installed the sacrificial fire; some regularly performed the rites mentioned in the Smṛtis. They were knowers of Nyāya and Purāṇas. They propounded the Vedas and Vedāṅgas.

4-6. Those knowers (and expounders) of the Vedas happily followed the code of conduct traditionally observed by Śiṣṭas. In this way, while they continued to perform the righteous activities efficiently, the excellent Brāhmaṇas (the leaders of the community) propagated the traditional rituals as proclaimed by Brahmā, Viṣṇu and Śiva and incorporated these in the religious texts. They propagated the Sthānācāras (special local rituals) and traditions (to be observed by the residents) and Kulācāras (special family rituals) and the oracular statements of the presiding deities.

The Brāhmaṇas said:

7. He who performs the Upāsti of the written document with “red feet”,^[1] should be known as the most excellent one in the community. Thereafter the tribute should be offered.

8-9 Having prepared red sandal-paste, the entire family (story) is written collectively by people with red feet smeared with scents, flowers etc. and that is called Raktapāda (‘red feet’). All of them should then worship Rāma’s charter (letter of authority) with concentration of mind.

10-12. The Brāhmaṇas should always worship the signet ring of Rāma also.

Those who deviated from good conduct by indulging in debauchery etc. should be punished as has been decided by the Brāhmaṇas duly. Without meting out punishment the signet ring-seal is not affixed. As long as the seal is not impressed, the punishment will not be meted. The Brāhmaṇas should be known as possessing the signet ring in the hand, O king.

13-14. When a son is born, the father should offer oblation to Śrīmātā, twenty Palas^[2] of ghee and five Palas of jaggery. Immediately after the birth of the son, the deity should be worshipped with Kuṃkuma etc. On the sixth day, O king, he should always worship the Ṣaṣṭhī deity.

15-16. There he should offer five oblations along with clarified butter. He should offer oblations consisting of five Prasthas (of material) accompanied by cloths and Śrīphalas (coconuts). Worshipping Śrīmātā with Kuṃkuma etc. everything should be offered devoutly. For the increase of the progeny in the family, deceitful stringency in regard to the money spent should be avoided.

17-23. What he kept aside to give at the time of prosperity, should be given. The post-natal ceremony should be duly performed after birth.

The wages sanctioned in the case of the Brāhmaṇas is to be divided. Half of the first wage obtained should be kept apart for the Gotra deity. When a son is born, the merchant makes it twice of that. To the Śūdras of Māṇḍalīya this is praiseworthy (? arkakara). To Aḍālajas it shall be threefold and to Gobhujas fourfold. All these that are mentioned and other things as well, are applicable to Śūdras (in general).

If due to fate, the fault of slaying has occurred to anyone, the punishment for the same should be meted out duly by those conversant with the Vedas and scriptural texts.

The dispenser of justice should be an adherent of justice or otherwise he will attribute fault to an innocent one.

He who defiles the row (of leading Brāhmaṇas) shall incur the same sin as one who kills a thousand cows.

It is decided that the sharing of the wages and dispensing of justice should be carried out in the presence of Rāma’s Messenger (Hanumān).

24. He should be worshipped at that time or always. His body should be smeared with oil for the destruction of all obstacles.

25. Incense, light and fruit should be offered along with different kinds of flowers. Hanumān worshipped thus, will give him what is desired.

26. In the case of every son, the worship should be in his presence and not anywhere else. The share of Śrīmātā and Bakula Svāmin should be given first.

27a. The acceptance of monetary gifts shall, of course, be done afterwards.

27b-32. When the decision about what is just or unjust is to be made in an assembly of Brāhmaṇas, one should keep in mind the decision (after weighing both sides) and then announce it to the Brāhmaṇas (present) only out of sense of Dharma (justice) and one should (strictly) avoid partiality. Everything acceptable to everyone should be done and that too without any change or modification.

If a Brāhmaṇa summoned in the assembly shows fright, his words should not be heard to avoid a previous decision. If anyone is banished by (the consensus of) all the Brāhmaṇas getting together, every activity including taking food and drink along with him should be avoided. He should not be given any girl in marriage.

One who associates with him should also be treated like him. Then the punishment acceptable to all the excellent Brāhmaṇas should be meted out to him. Feeding and acceptance of a girl as bride (etc. as before) be continued. This is the view of Rāma.

33-35. If he does, either knowingly or unknowingly, any sinful act to obtain a plot of land, it is as though the sin resides in the food (?). Hence one should avoid the grain produced there. If one accepts it, he shall be a sinner and the punishment to him is to be duly meted out.

If being possessed of strength, one does not see what is just, he should be known as partaker of sin. This is true. There is no doubt about it.

If anyone accepts a bribe from sinful men of wicked deeds, he shall incur all sins. There is no doubt about it.

36-38. Food is not accepted from him, nor his daughter accepted ever as a bride.

He who wants to do what is beneficial to his sons, shall certainly abide by all these regulations and restraints. After writing the document thus the Brāhmaṇas became highly delighted. All of them laid down the just and the righteous rules and regulations after knowing that. In that case, people will not commit sins even when the terrible Kali has set in.

Vyāsa said:

39-40. At the advent of Kali Age, all the Brāhmaṇas shall fall out and be fallen from their positions. They will honour the side of bird-catchers or barbarians. Hence they will become partial.

They will enjoy the villages of barbarous people along with those who kill hogs. In Kali Age the Brāhmaṇas will become estranged and fallen off from the Vedas.

Yudhiṣṭhira said:

41-42. The Brāhmaṇas and the Vaiśyas will be going to different countries, O worthy one. By what characteristic sign then can it be known by all (their caste etc.) and the Gotra in which the powerful Brāhmaṇas were born.

Vyasa said:

43-45. The name of the Gotra in case of some is known through their exploits. There is an Avaṭaṅka (? peculiar trait) in the different activities of different persons.

Everything is known through these peculiar traits and not by any other means. O prince, the excellent Moḍha Brāhmaṇas are known through their Gotras, Pravaras and peculiar traits.

Yudhiṣṭhira said:

46. From your mouth I have heard about these in respect of their Gotras and Pravaras. Which branch of the Vedas do they study, tell me, O grandfather.

Vyāsa said:

47-53. The Mādhyandinīyas of great power are known as staying in different places. Some Brāhmaṇas of good qualities resort to Kauthumī branch (of Sāmaveda). O highly intelligent one, the branch of Ṛk and Atharvaṇa is extinct.^[3] It is thus that the Brāhmaṇas born of Dharma live now. They are in the Dharmāraṇya forest. Those blessed ones are rich with sons and grandsons. All the blessed Śūdras too are surrounded by sons and grandsons. In the great holy place of Dharmāraṇya all of them serve the Brāhmaṇas. They were devotees of Rāma and they adhere to the behest of Rāma.

The powerful Hanumān follows and obeys the behest with great respect even now, when Kali Age has set in. In invisible form Hanumān walks there everyday where the Traividya and Cāturvidya Brāhmaṇas stay.

Those who are seated in the assembly do commit sins through injustice. But (ultimately) victory is for those who are just and defeat for those who are unjust.

54. If anyone is partial to his guilty son, father or brother, the son of the Wind-god becomes angry with him.

55. The infuriated Hanumān destroys their sons, wealth and abodes.

56. If a Śūdra created for service does not serve Brāhmaṇas, nor does he give the means of sustenance (to them), Hanumān becomes angry with him.

57. Recalling the words of Rāma, the Son of the Wind-god brings about the destruction of his wealth, sons and position and makes him frightened.

58. Wherever the Brāhmaṇas or the Śūdras be stationed, O excellent king, with Rāma’s favour they will never become impoverished.

59-61. If any foolish one of impious soul resorts to sin and heresy, abandons his own Brāhmaṇa kinsmen and honours kinsmen of others (other caste), his merit previously acquired, becomes reduced to ash and not otherwise. He might have made monetary gifts in greater or smaller quantities as ordained by Brahmā, Viṣṇu and Śiva formerly, yet the Devas will not accept his Havya nor the ancestors his Kavya.

62. If anyone denies and deceives his own Brāhmaṇas and makes gifts to others, the merit earned by him in previous births becomes reduced to ash.

63. The Śūdras who become antagonistic to those Brāhmaṇas who were honoured by Brahmā, Viṣṇu and Śiva go to the Raurava hell.

64-66. If anyone, out of inconstancy or greed, perpetrates omissions and commissions in the family tradition or Gotra activities and conduct of life, does not follow his own duties and obligations at any time due to delusion, everything pertaining to him becomes ruined and reduced to ash instantly.

Hence all the traditional activities and obligations of the family and those of one’s region and Gotra should be maintained in a manner befitting one’s own wealth and possession. Thus, O king, the ancient Dharmāraṇya has been described unto you.

67. It was established by Brahmā, Viṣṇu, Śiva and others, the lords of Devas. It was (called) Dharmāraṇya in Kṛtayuga, Satyamandira in Tretā, Vedabhavana in Dvāpara and Moheraka in Kali.

Brahmā said:

68-69. If anyone with great faith listens to the greatness of Dharmāraṇya which is destructive of all sins, all the three types of sins caused by mind, speech and body become destroyed by listening to it or reciting it even once.

70. In order to get all sorts of happiness, a man should listen to the glory (of this Purāṇa) that is conducive to wealth, reputation and longevity and that bequeathes happiness and progeny.

71. By resorting to Dharmāraṇya one obtains that merit which one derives in all the holy places and sacred waters.

Nārada said:

72-74. The greatness of Dharmāraṇya has been heard from your lotus-like mouth. The greatness of that holy place has been comprehended by me from you, the place wherein Dharma performed a very difficult penance at the holy lake of Dharmavāpī. Hail unto you! I shall now go along with a desire to visit Dharmāraṇya. O Four-faced Lord, I have been sanctified by the torrential flood of your wise speech.

Vyāsa said:

75. Thus, O son of Pāṇḍu, this narrative has been recounted to you in its entirety. On listening to this, a man attains the merit of (gifting) a thousand cows.

76. One without a son obtains a son; a poor man shall be wealthy; a side one gets relief from ailments; and a bonded man gets released from bondage.

77. A seeker after learning acquires the best of learning that accomplishes great tasks. The merit that one gets from a pilgrimage hereto, is on a par with that of giving away ten million girls as brides.

78. A man or woman who listens to this with devotion, O excellent one among men, will never see a hell along with a hundred and one members of his family.

79-83. O king, the devotee should place the Purāṇa text in an auspicious place, covered with a silk cloth. Pure in mind and body like one honoured by good people, he should duly worship the book with scents and garlands separately.

At the conclusion of the reading of the text, O king, the reader should be honoured duly with monetary gifts etc. for the sake of getting the full merit. He should be given a ring, ear-rings, sacred thread of gold, various kinds of clothes, sweet scents, fragrant flowers etc. After honouring him like a deity, a milch cow should be given.

Thus listening duly to the narrative of Dharmāraṇya one shall certainly get the merit of residing there in Dharmāraṇya.

:: End of Dharmāraṇya-Khaṇḍa ::

Footnotes and references:

[1]:

The term is explained in the next two verses.

[2]:

A particular measure.

[3]:

It means, followers of Ṛgveda and Atharvaṇa Veda were not living in that area at that time.