Adhyaya 40

Verse 1

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

Nārada said: “When division among the clans had arisen in that city of Moheraka, what was done by the Traividyas, O Brahmā? Tell me that, for I ask.”

Verse 2

ब्रह्मोवाच । स्वस्थाने वाडवाः सर्वे हर्षनिर्भरमानसाः । अग्निहोत्रपरा केऽपि केऽपि यज्ञपरायणाः

Brahmā said: “All the Vāḍavas remained in their own proper stations, their minds filled with joy. Some were devoted to the Agnihotra, and some were wholly intent upon sacrifices.”

Verse 3

केऽपि चाग्निसमाधानाः केऽपि स्मार्ता निरंतरम् । पुराणन्यायवेत्तारो वेदवेदांगवादिनः

Some were engaged in establishing and maintaining the sacred fires; some continually upheld the Smārta tradition. They were knowers of the Purāṇas and of reasoning (nyāya), and expounders of the Vedas and the Vedāṅgas.

Verse 4

सुखेन स्वान्सदाचारान्कुर्वन्तो ब्रह्मवादिनः । एवं धर्मसमाचारान्कुर्वतां कुशलात्मनाम्

Those expounders of Brahman peacefully carried out their own good customs. Thus, as those of well-ordered minds practiced the proper observances of dharma…

Verse 5

स्थानाचारान्कुलाचारानधिदेव्याश्च भाषितान् । धर्मशास्त्रस्थितं सर्वं काजेशैरुदितं च यत्

They observed the customs of the land and the customs of the clan, as well as the words spoken by the presiding Goddess; and all that is established in the Dharmaśāstras, and whatever was also declared by the authorities (kājeśas).

Verse 6

परंपरागतं धर्म मूचुस्ते वाडवोत्तमाः

Thus those excellent Vāḍavas taught the dharma handed down through tradition.

Verse 7

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

The brāhmaṇas said: “He who worships that document written by the Vāḍavas, marked with red-painted feet, is to be known as the foremost of the clan; thereafter the bali—tribute and offering—should be given.”

Verse 8

रक्तचंदनं प्रसाध्याथ प्रसिद्धं स्वकुलं तथा । कुंकुमारक्तपादैस्तैर्गंधपुष्पादिचर्चितैः

Then, having anointed the marks with red sandal, they likewise made their own lineage renowned—by those red foot-marks, tinted with vermilion kuṅkuma, adorned with fragrance, flowers, and the like.

Verse 9

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

That which was written together in the assembly is called ‘Raktapāda’. Let them all—composed and attentive—worship that written document of Rāma.

Verse 10

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

Let the twice-born ever venerate Rāma’s sacred karamudrā, the hand-seal. But if faults stain their righteous conduct—adultery and the like—then without due correction they are not fit to bear it.

Verse 11

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

For such persons, the penalty should indeed be imposed, as the learned twice-born have duly prescribed. Until the penalty is paid, the mark of Rāma’s mudrā is not to be borne.

Verse 12

विना दण्डप्रदानेन मुद्राचिह्नं न धार्यते । मुद्राहस्ताश्च विज्ञेया वाडवा नृपसत्तम

Without paying the penalty, the mudrā-mark is not to be worn. And those who bear the mudrā upon the hand are to be known as ‘Vāḍavas’, O best of kings.

Verse 13

पुत्रे जाते पिता दद्द्याच्छ्रीमात्रे तु बलिं सदा । पलानि विंशतिः सर्प्पिर्गुडः पंचप लानि च

When a son is born, the father should ever offer a bali—an oblation—to Śrīmātṛ. The offering should include twenty palas of ghee and also five palas of jaggery.

Verse 14

कुंकुमादिभिरभ्यर्च्य जातमात्रः सुतस्तदा । षष्ठे च दिवसे राजन्षष्ठीं पूजयते सदा

Having worshipped (the Goddess) with kuṅkuma and the like when the son has just been born, then on the sixth day, O king, one should always worship Ṣaṣṭhī, the goddess of the sixth day.

Verse 15

दद्यात्तत्र बलिं साज्यं कुर्याद्धि बलिपंचकम् । पंचप्रस्थान्बलीन्दद्यात्सवस्त्राञ्छ्रीफलैर्युतान्

There one should offer a bali together with ghee, and indeed perform the set of five balis. One should give five prasthas as offerings—along with cloth—and accompanied by auspicious fruits.

Verse 16

कुंकुमादिभिरभ्यर्च्य श्रीमात्रे भक्तिपूर्वकम् । वितशाठ्यं न कुर्वीत कुले संततिवृद्धये

Worshipping Śrīmātṛ with kuṅkuma and the like, with devotion, one should not practice deceit in expenditure or in what is to be offered, for the increase of progeny in the family line.

Verse 17

तद्धि चार्पयता द्रव्यं वृद्धौ यद्ध्रीणितं पुनः । जन्मनो नंतरं कार्यं जातकर्म यथाविधि

Indeed, one should offer that substance which is again acquired in prosperity, without withholding it. And immediately after birth, the jātakarma rite should be performed according to rule.

Verse 18

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

And the livelihood (vṛtti) spoken of by the Brāhmaṇas is also to be apportioned. The first share is the livelihood as it is obtained—whatever its extent may be.

Verse 19

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

Of that livelihood, let a half-share be assigned to the lineage-goddess (gotradevī). And for a merchant, a double (offering/assignment) is prescribed, so that when a son is born it may come to pass as a blessed result.

Verse 20

मांडलीयाश्च ये शूद्रास्तेषामर्ककरं त्विदम् । अडालजानां त्रिगुणं गोभुजानां चतुर्गुणम्

For the Śūdras known as Māṇḍalīyas, this is the prescribed levy called arkakara; for the Aḍālajas it is threefold, and for the Gobhujas it is fourfold.

Verse 21

इत्येतत्कथितं सर्वमन्यच्च शूद्रजातिषु । यस्य दोषस्तु हत्यायाः समुद्भूतो विधेर्वशात्

Thus has everything been explained, along with other matters concerning the various Śūdra communities. Now, as for the person in whom the fault of killing has arisen, according to the force of the prescribed rule—

Verse 22

दण्डस्तु विधिवत्तस्य कर्त्तव्यो वेदशास्त्रिभिः । अन्यायो न्यायवादी स्यान्निर्द्दोषे दोषदायकः

His punishment should indeed be administered according to rule by those learned in the Veda and the śāstras. Otherwise, injustice masquerades as justice—when blame is imposed upon one who is blameless.

Verse 23

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

One who causes a breach in the dining-line (social communion) is remembered as equal to the slayer of a thousand cows. The apportioning of livelihoods and shares, and likewise the deliberation of justice—these are decisively to be done in the presence of Śrī Rāma’s messenger (Hanumān).

Verse 24

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

One should perform his worship—at the proper time, or even always. One should anoint his body with oil, indeed, for the pacification of obstacles.

Verse 25

धूपं दीपं फलं दद्यात्पुष्पैर्नानाविधैः किल । पूजितो हनुमानेव ददाति तस्य वांछितम्

One should offer incense, a lamp, and fruit, and indeed flowers of many kinds. Hanumān alone, when worshipped, grants the worshipper what is desired.

Verse 26

प्रतिपुत्रं तु तस्याग्रे कुर्यान्नान्यत्र कुत्रचित् । श्रीमाताबकुलस्वामिभागधेयं तु पूर्वतः

For each son, one should perform it in his presence and nowhere else. And first, one should set aside the due share belonging to Śrī Mātā Bakula Svāmī.

Verse 27

पश्चात्प्रतिग्रहं विप्रैः कर्त्तव्यमिति निश्चितम् । समागमेषु विप्राणां न्यायान्यायविनिर्णये

After that, the acceptance (of the gift/fee) by the brāhmaṇas is determined as proper—at the assemblies of brāhmaṇas for deciding what is just and what is unjust.

Verse 28

निर्णयं हृदये धृत्वा तत्रस्थं श्रावयेद्द्विजान् । केवलं धर्मबुद्ध्या च पक्षपातं विवर्जयेत्

Having held the decision firmly in one’s heart, one should announce it to the twice-born who are present there. And with a mind aimed solely at dharma, one should abandon partiality.

Verse 29

सर्वेषां संमतं कार्यं तद्ध्यविकृतमेव च । आकारितस्ततो विप्रः सभायां भयमेति चेत्

What is agreed upon by all should be carried out; for that indeed remains untainted. But if, after being summoned, a brāhmaṇa comes to feel fear in the assembly—

Verse 30

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

One should not heed the speech of a person who seeks to overturn a matter already rightly decided—one whom the whole community, assembled together, has formally excluded.

Verse 31

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

All dealings such as eating and drinking should be avoided with him. One should not give one’s daughter to him in marriage, nor to one who associates with him and is of the same kind.

Verse 32

ततो दंडं प्रकुर्वीत सर्वैरेव द्विजोत्तमैः । भोजनं कन्यकादानमिति दाशरथेर्मतम्

Thereafter, let punishment be duly imposed by all the foremost twice-born. As for giving food and giving a maiden in marriage—thus is the opinion attributed to Dāśarathi.

Verse 33

यत्किंचित्कुरुते पापं लब्धुं स्थलमथापि वा । शुष्कार्द्रं वसते चान्ने तस्मादन्नं परि त्यजेत्

If someone commits any sin, even to obtain a position or place, yet continues to live upon food—dry or moist—then one should wholly renounce taking food from him.

Verse 34

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

Whoever supports such wrongdoing becomes a sharer in that sin; for him too there is punishment according to rule. And one who does not uphold justice despite having the power to do so is ever blameworthy.

Verse 35

पापभागी स विज्ञेय इति सत्यं न संशयः । उत्कोचं यस्तु गृह्णाति पापिनां दुष्टकर्मिणाम् । सकलं च भवेत्तस्य पापं नैवात्र सशयः

He should be known as a sharer in sin—this is true, without doubt. And whoever accepts a bribe from sinful, evil-doing people, upon him falls the whole of that sin; of this there is no doubt here.

Verse 36

तस्यान्नं गृह्यते नैव कन्यापि न कदाचन । हितमाचरते यस्तु पुत्राणामपि वै नरः

One should never accept his food, nor give a daughter to him at any time. But the man who acts for the true welfare even of his sons should follow these rules.

Verse 37

स एतान्नियमान्सर्वान्पालयेन्नात्र संशयः । एवं पत्रं लिखित्वा तु वाडवास्ते प्रह र्षिताः

He should observe all these restraints—of this there is no doubt. And having thus written a document, those vāḍavas were delighted.

Verse 38

प्राप्ते कलियुगे घोरे यथा पापं न कुर्वते । इति ज्ञात्वा तु सर्वे ते न्यायधर्मं प्रचक्रिरे

Knowing how, when the dreadful Kali age arrives, people may refrain from sin—having understood this, all of them established the dharma of justice.

Verse 39

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

Vyāsa said: When Kali has come, all the twice-born, fallen from their proper stations here and there, will take up factions—and thus they will become partisan and biased.

Verse 40

भोक्ष्यंते म्लेच्छकग्रामान्कोलाविध्वंसिभिः किल । वेदभ्रष्टाश्च ते विप्रा भविष्यंति कलौ युगे

Indeed, in the Kali age, those destroyers of the Kolas will consume the villages of the mlecchas; and those brāhmaṇas will fall away from the Veda in that dark era.

Verse 42

यस्मिन्गोत्रे समुत्पन्ना वाडवा ये महाबलाः

From which lineage (gotra) were those mighty Vāḍavas born?

Verse 43

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

Vyāsa said: The designation of one’s gotra is understood—some indeed are known by their heroic deeds. And whatever work each one performs, that very mark (avaṭaṃkaka) belongs to him.

Verse 44

अवटंकैर्हि ज्ञायंते नान्यथा ज्ञायते क्वचित् । गोत्रैश्च प्रवरैश्चैव अवटंकैर्नृपात्मज

For they are recognized by these distinguishing marks (avaṭaṃkakas), and nowhere are they known otherwise. By gotras and by pravaras as well—through such marks, O prince.

Verse 47

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

Vyāsa said: The mighty Mādhyaṃdinas are recognized wherever they dwell. And taking refuge in the Kauthumī tradition as well, some brāhmaṇas endowed with virtues are found.

Verse 48

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

O great-minded one, the branch sprung from the Ṛg and the Atharvan has perished. Thus indeed the Vāḍavas—born of dharma—continue to exist in this manner.

Verse 49

धर्मारण्ये महाभागाः पुत्रपौत्रान्विताऽभवन् । शूद्राः सर्वे महाभागाः पुत्रपौत्र समावृताः

In Dharmāraṇya, those fortunate ones became established with sons and grandsons. All of them—Śūdras—were likewise fortunate, surrounded by sons and grandsons.

Verse 50

धर्मारण्ये महातीर्थे सर्वे ते द्विजसेवकाः । अभवन्रामभक्ताश्च रामाज्ञां पालयंति च

In Dharmāraṇya, that great tīrtha, all of them became servants of the twice-born; they became devotees of Rāma, and they also uphold Rāma’s command.

Verse 51

आज्ञामत्याऽदरेणेह हनूमंतश्च वीर्यवान् । पालयेत्सोऽपि चेदानीं सुप्राप्ते वै कलौ युगे

Here, with faithful assent and reverence, even mighty Hanūmān would uphold that command—so too now, when the Kali age has fully arrived.

Verse 52

अदृष्टरूपी हनुमांस्तत्र भ्रमति नित्यशः । त्रैविद्या वाडवा यत्र चातुर्विद्यास्तथैव च

There, Hanūmān—of unseen form—wanders continually; where the Vāḍavas are learned in the three knowledges, and likewise (some are) learned in the four knowledges.

Verse 53

सभायामुपविष्टा येऽन्यायात्पापं प्रकुर्वते । जयो हि न्यायकर्तॄणामजयोऽन्यायकारिणाम्

Those who sit in an assembly and, through injustice, commit sin—victory truly belongs to the doers of justice, and defeat to the makers of injustice.

Verse 54

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

If someone shows partiality toward a son, a father, or even a brother who is at fault, then Vāyu’s son (Hanumān) becomes displeased with him.

Verse 55

कुपितो हनुमानेष धननाशं करोति वै । पुत्रनाशं करोत्येव धामनाशं तथैव च

When this Hanumān is angered, he indeed brings about loss of wealth; he brings about loss of sons, and likewise the ruin of one’s home and estate.

Verse 56

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

A Śūdra, created for service, who does not attend upon the Brāhmaṇas—or who does not provide them livelihood-support—Hanumān becomes displeased with him.

Verse 57

अर्थनाशं पुत्रनाशं स्थाननाशं महा भयम् । कुरुते वायुपुत्रो हि रामवाक्यमनुस्मरन्

Vāyu’s son brings loss of wealth, loss of children, loss of position, and great fear—remembering the command of Rāma.

Verse 58

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

O best of kings, wherever Brāhmaṇas—or even Śūdras—may dwell, let them not fall into destitution, by the grace of Rāghava (Rāma).

Verse 59

यो मूढश्चाप्यधर्मात्मा पापपाषंडमाश्रितः । निजान्विप्रान्परित्यज्य परज्ञातींश्च मन्यते

That deluded, unrighteous man who resorts to sinful heresy—abandoning his own Brāhmaṇas—takes outsiders as his kin.

Verse 60

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

All the merit he had formerly acquired is reduced to ashes—there is no other outcome. Whatever charity he gives, whether small or great, is counted as given to others (not to his credit).

Verse 61

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

Just as it was established of old by Brahmā, Viṣṇu, and Śiva: the gods do not accept his oblations, nor do the ancestors accept his offerings (havya and kavya).

Verse 62

वंचयित्वा निजान्विप्रानन्येभ्यः प्रददेत्तु यः । तस्य जन्मार्जितं पुण्यं भस्मीभवति तत्क्षणात्

Whoever, having deceived his own Brāhmaṇas, gives gifts to others—his merit earned over a lifetime turns to ashes at that very moment.

Verse 63

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

Those best among the twice-born, honored even by Brahmā, Viṣṇu, and Śiva—those Śūdras who turn away from them and bear hostility dwell in the hell called Raurava.

Verse 64

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

Whoever, out of greed, destroys the customs of the family and the observances of the lineage—and whoever, deluded, fails to follow one’s own rightful discipline—(falls into ruin).

Verse 65

सर्वनाशो भवेत्तस्य भस्मीभवति तत्क्षणात् । तस्मात्सर्वः कुलाचारः स्थानाचारस्तथैव च

For such a person, total ruin arises—he is as though reduced to ashes at that very moment. Therefore, family custom and the proper conduct of one’s place should indeed be upheld.

Verse 66

गोत्राचारः पालनीयो यथावित्तानुसारतः । एवं ते कथितं राजन्धर्मारण्यं पुरातनम्

The observances of one’s lineage should be maintained according to one’s means. Thus, O King, the ancient Dharmāraṇya has been explained to you.

Verse 67

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

Established by the gods of gods—by Brahmā, Viṣṇu, Śiva, and others—this place was known in the Kṛta-yuga as Dharmāraṇya; in the Tretā-yuga as Satyamandira; in the Dvāpara-yuga as Vedabhavana; and in the Kali-yuga it is remembered as Moheraka.

Verse 68

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

Brahmā said: My son, whoever listens to this with supreme faith—the greatness of Dharmāraṇya, which destroys all stains and sins—attains purification.

Verse 69

मनोवाक्कायजनितं पातकं त्रिविधं च यत् । तत्सर्वं नाशमायाति श्रवणात्कीर्तनात्सुकृत्

Whatever threefold sin arises from mind, speech, and body—all of it is destroyed through hearing and through recitation (of this māhātmya); it becomes merit.

Verse 70

धन्यं यशस्यमायुष्यं सुखसंतानदायकम् । माहात्म्यं शृणुयाद्वत्स सर्वसौख्याप्तये नरः

This māhātmya is blessed: it grants fame, increases longevity, and bestows happy progeny. O dear one, a person should listen to it to attain every kind of happiness.

Verse 71

सर्वतीर्थेषु यत्पुण्यं सर्वक्षेत्रेषु यत्फलम् । तत्फलं समवाप्नोति धर्मारण्यस्य सेवनात्

Whatever merit is found in all tīrthas and whatever fruit is found in all sacred kṣetras—that very fruit one attains by serving and worshipping Dharmāraṇya.

Verse 72

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

Nārada said: The greatness of Dharmāraṇya that I have heard from your lotus-mouth—there, at Dharmavāpī, Dharma performed an exceedingly difficult austerity (tapas).

Verse 73

तस्य क्षेत्रस्य महिमा मया त्वत्तोऽवधारितः । स्वस्ति तेऽस्तु गमिष्यामि धर्मारण्यदिदृक्षया

From you I have understood the greatness of that sacred field. May auspiciousness be yours; I shall now depart, longing to behold Dharmāraṇya.

Verse 74

तत्र वाक्यजलौघेन पावितोऽहं चतुर्मुख

There, O Four-faced one, I have been purified by the flood of your words.

Verse 75

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

Vyāsa said: O son of Pāṇḍu, I have related this entire sacred narrative. Whoever hears it attains the merit equal to the gift of a thousand cows.

Verse 76

अपुत्रो लभते पुत्रान्निर्द्धनो धनवान्भवेत् । रोगी रोगात्प्रमुच्येत बद्धो मुच्येत बंधनात्

The childless gains sons; the poor becomes wealthy. The sick is freed from illness, and the bound is released from bondage.

Verse 77

विद्यार्थी लभते विद्यामुत्तमां कर्मसाधनाम् । तीर्थयात्राफलं तस्य कोटिकन्याफलं लभेत्

The seeker of learning gains excellent knowledge that accomplishes worthy aims. He attains the fruit of pilgrimage to the tīrthas, and even the merit spoken of as that of “a crore of maidens”.

Verse 78

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

O best of men, whether man or woman, whoever listens with devotion does not behold hell—together with a hundred and one of their kin.

Verse 79

शुभे देशे निवेश्याथ क्षौमवस्त्रादिभिस्तथा । पुराणपुस्तकं राजन्प्रयतः शिष्टसंमतः

O King, having placed the Purāṇa book in an auspicious place and adorned it with linen cloth and the like, one should proceed in purity, with conduct approved by the learned.

Verse 80

अर्चयेच्च यथा न्यायं गंधमाल्यैः पृथक्पृथक् । समाप्तौ नृप ग्रंथस्य वाचकस्यानुपूजनम्

And one should worship it duly, offering fragrances and garlands separately. At the conclusion of the book, O King, one should also honor the reciter in proper order.

Verse 81

दानादिभिर्यथान्यायं संपूर्णफलहेतवे । मुद्रिकां कुंडले चैव ब्रह्मसूत्रं हिरण्मयम्

For the sake of obtaining the complete fruit, one should, as is proper, offer gifts and the like—such as a ring, earrings, and a golden sacred thread (brahmasūtra).

Verse 82

वस्त्राणि च विचित्राणि गंधमाल्यानुलेपनैः । देववत्पूजनं कृत्वा गां च दद्यात्पयस्विनीम्

And offering varied garments along with fragrances, garlands, and unguents—having performed worship as one would for a deity—one should also give a milk-yielding cow in charity.

Verse 83

एवं विधानतः श्रुत्वा धर्मारण्यकथानकम् । धर्मारण्यनिवासस्य फलमाप्नोत्यसंशयम्

Thus, having duly listened to the sacred account of Dharmāraṇya in the prescribed manner, one undoubtedly attains the full spiritual fruit promised for residing in Dharmāraṇya.