Adhyaya 201

Verse 1

विश्वामित्र उवाच । अथ ते ब्राह्मणाः सर्वे भर्तृयज्ञं महामतिम् । कृतांजलिपुटा भूत्वा स्तुतिं कृत्वा वचोऽब्रुवन्

Viśvāmitra said: Then all those brāhmaṇas, with hands folded in reverence, praised Bhartṛyajña, the great-minded one, and spoke these words.

Verse 2

यदेतद्भवता प्रोक्तं शोधितो यो भवेद्द्विजः । श्राद्धस्य कन्यकायाश्च सोमपानस्य सोऽर्हति

This is what you have declared: the twice-born who has been purified becomes eligible—for śrāddha, for the rite concerning the maiden, and for Soma-drinking.

Verse 3

कथं शुद्धिः प्रकर्तव्या तस्य सर्वं ब्रवीहि नः । नागरस्य समस्तस्य देशांतरगतस्य च

How, then, is his purification to be carried out? Tell us everything about it—both for the Nāgara community as a whole and for one who has gone to another country or region.

Verse 4

देशांतरप्रजातस्य तत्र जातस्य वा पुनः । अज्ञातपितृवर्गस्य सामा न्यं पदमिच्छतः

—for one born in another land, or again for one born there in that foreign place; for one whose paternal lineage is unknown, who seeks a common standing and recognition within the community.

Verse 5

एतन्नः सर्वमाचक्ष्व विस्तरेण महामते

Explain all this to us in full detail, O great-minded one.

Verse 6

विश्वामित्र उवाच । तेषां तद्वचनं श्रुत्वा ब्राह्मणानां नृपोत्तम । अब्रवीद्भर्तृयज्ञस्तु स्वाभिप्रायं सुसंमतम्

Viśvāmitra said: O best of kings, having heard those words of the brāhmaṇas, Bhartṛyajña then spoke forth his own well-considered resolve.

Verse 7

भर्तृयज्ञ उवाच । प्रश्नभारो महानेष भवद्भिः समुदाहृतः । तथापि कथयिष्यामि नमस्कृत्य स्वयंभुवम्

Bhartṛyajña said: Truly great is the burden of questions you have raised. Even so, after bowing to Svayambhū, the Self-born Lord, I shall explain it.

Verse 8

अज्ञातपितृवंशो यो दूरादपि समागतः । सामान्यं वांछते पद्यं नागरोऽस्मीति कीर्तयन्

Whoever comes even from far away, with his paternal lineage unknown, yet seeks the common civic standing, proclaiming, “I am a Nāgara,”—

Verse 9

तस्य शुद्धिः प्रदा तव्या मुख्यैः शांतैः शुभैर्द्विजैः । गर्तातीर्थोद्भवं विप्रं कृत्वा चैव पुरःसरम्

His purification should be granted by the foremost brāhmaṇas—peaceful and virtuous—placing at the head a brāhmaṇa connected with the Gartā-tīrtha.

Verse 10

विशुद्धिं याचमानस्य यदि यच्छंति नो द्विजाः । कामाद्वा यदि वा क्रोधात्प्रद्वेषाद्वा च्युतेर्भयात्

If one who seeks purification is not granted it by the brāhmaṇas—whether from desire, or anger, or hatred, or fear of losing their standing—

Verse 11

ब्रह्महत्योद्भवं पापं सर्वेषां तत्र जायते । तस्मादभ्यागतो यस्तु दूरादपि विशेषतः

Then for all of them arises the sin born of brahma-hatyā, the gravest sacrilege. Therefore, especially when someone comes as a suppliant even from far away—

Verse 12

तस्य शुद्धिः प्रदातव्या प्रयत्नेन द्विजोत्तमैः । शुद्धिं तु त्रिविधां प्राप्तो मम वाक्यसमुद्भवाम्

Therefore his purification must be conferred with earnest effort by the best of brāhmaṇas. From my instruction, a threefold purification is obtained.

Verse 13

स शुद्धो नागरो ज्ञेयो जातो देशांतरेष्वपि । पूर्वं विशोधयेद्वंशं ततो मातृकुलं स्मृतम्

Thus purified, he should be known as a Nāgara, even if born in another region. First his lineage should be clarified; thereafter, the maternal family too is to be duly recognized.

Verse 14

ततः शीलं त्रिभिः शुद्धः सामान्यं पदमर्हति

Then, purified in three respects and endowed with good conduct, he becomes worthy of the common standing.

Verse 15

सर्वेषामपि विप्राणां वर्षांते समुपस्थिते । शुद्धिः कार्या प्रयत्नेन स्वस्थानस्य विशुद्धये

For all Brāhmaṇas as well, when the rainy season comes to its end, purification should be diligently performed to cleanse one’s own place and community.

Verse 16

तदर्थं शरदश्चांते शुभर्त्तौ ब्राह्मणोत्तमाः । चातुश्चरणसंपन्नाः संस्थाप्याः षोडशैव तु

Therefore, at an auspicious time at the close of autumn, sixteen excellent Brāhmaṇas—fully endowed with the four “feet” of Vedic learning and right conduct—should be formally appointed and seated for this rite.

Verse 17

ब्राह्मणाः पुरतः सर्वे शांता दांता जितेंद्रियाः । गर्त्तातीर्थोद्भवं विप्रं तेषां मध्ये निवेशयेत्

Let all the Brāhmaṇas sit in front—peaceful, self-controlled, and masters of their senses; and let the Brāhmaṇa connected with Garttā-tīrtha be seated in their midst.

Verse 18

तदग्रे पीठिका देयाश्चतस्रो लक्षणान्विताः । यावत्कार्त्तिकपर्यंतं चातुश्चरणकल्पिताः

In front of him, four platforms (seats/altars) should be set out with the proper marks; arranged in a fourfold pattern, they are to remain in use until the end of Kārttika.

Verse 19

प्रथमा बह्वृचस्यार्थे याजुषस्य तथाऽपरा । सामगस्य तथैवान्या तथाऽद्यस्य चतुर्थिका

The first platform is for the Bahvṛca priest of the Ṛgveda; the next is for the Yājuṣa priest of the Yajurveda; another likewise is for the Sāmaga priest of the Sāmaveda; and the fourth is for the Atharvan priest of the Atharvaveda.

Verse 20

मुद्रिकार्थं तथैवान्या पंचमी परिकीर्तिता । श्रीसूक्तं पावमानं च शाकुनं विष्णुदैवतम्

Another platform is proclaimed as the fifth, meant for the rite of the “mudrikā” (seal or token). There one should perform the Śrīsūkta, the Pāvamāna hymns, and the auspicious Śākuna recitation, whose presiding deity is Viṣṇu.

Verse 21

पारावतं तथा सूक्तं जीवसूक्तेन संयुतम् । बह्वृचः कीर्तयेत्तत्र शांतिकं च तथापरम्

There the Bahvṛca priest should recite the Pārāvata hymn, and also the hymn conjoined with the Jīva-sūkta; and likewise another Śāntika recitation for pacification.

Verse 22

शांतिकं शिवसंकल्पमृषिकल्पं चतुर्विधम् । मंडलंब्राह्मणं चैव गायत्रीब्राह्मणं तथा

(He should recite) the Śāntika, the Śiva-saṅkalpa, and the fourfold Ṛṣi-kalpa; and also the Maṇḍala-brāhmaṇa, and likewise the Gāyatrī-brāhmaṇa.

Verse 23

तथा पुरुषसूक्तं च मधुब्राह्मणमेव च । अध्वर्युः कीर्तयेत्तत्र रुद्रान्पंचांगसंयुतान्

Likewise, (he should recite) the Puruṣa-sūkta and also the Madhu-brāhmaṇa. There the Adhvaryu priest should chant the Rudras, accompanied by the fivefold auxiliaries (pañcāṅga).

Verse 24

देवव्रतं च गायत्रं सोमसूर्यव्रते तथा । एकविंशतिपर्यंतं तथान्यच्च रथंतरम्

And (he should chant) the Devavrata and the Gāyatra; likewise within the observances of the Soma‑vrata and the Sūrya‑vrata; up to the Ekaviṃśati (the twenty‑first recitation/series), and also other chants such as the Rathantara.

Verse 25

सौव्रतं संहिता विष्णोर्ज्येष्ठसाम तथैव च । सामवेदोक्तरुद्रांश्च भारुंडैः सामभिर्युतान्

And (he should chant) the Sauvrata, the Saṃhitā of Viṣṇu, and also the Jyeṣṭha-sāman; and the Rudra passages as stated in the Sāmaveda, accompanied by the Bhāruṇḍa Sāman chants.

Verse 26

छंदोगः कीर्तयेत्तत्र यच्चान्यच्छांतिकं भवेत् । गर्भोपनिषदं चैव स्कंदसूक्तं तथापरम्

There, the Chāndoga priest should recite the Chāndogya chants and whatever other pacificatory (śānti) rites are prescribed; likewise the Garbhopaniṣad and also the Skanda-sūkta, and other such hymns.

Verse 27

नीलरुद्रैः समोपेतान्प्राणरुद्रांस्तथापरान् । नवरुद्रांश्च क्षुरिकानाद्यस्तत्र प्रकीर्तयेत्

He should then proclaim the Rudra-hymns—together with the Nīlarudras, the Prāṇarudras, and the other forms; and also the Navarudras and the Kṣurikā hymn, beginning with the first—there in that rite.

Verse 28

ततः पुण्याहघोषेण गीतवादित्रनिस्वनैः । शुक्लमाल्यांबरधरः शुक्लचंदनचर्चितः

Then, amid the proclamation of “puṇyāha” and the resonance of songs and musical instruments, he—wearing white garlands and white garments, and anointed with white sandal paste—(proceeds in purity).

Verse 29

शुद्धिकामो व्रजेत्तत्र यत्र ते ब्राह्मणाः स्थिताः । प्रणम्य शिरसा तेषां ततोवाच्यस्तु मध्यगः

Desiring purification, he should go to where those brāhmaṇas are seated. Having bowed to them with his head, he should then speak—standing in their midst.

Verse 30

मदर्थं प्रार्थय त्वं हि सर्वानेतान्द्विजोत्तमान् । यतः शुद्धिं प्रयच्छंति प्रसादं कर्तुमर्हसि

“For my sake, do you indeed request all these excellent brāhmaṇas; since they bestow purification, you should be pleased to secure their gracious favor (prasāda).”

Verse 31

ततस्तु प्रार्थयेद्विप्रांस्तदर्थं च विशुद्धये । गर्तातीर्थोद्भवो विप्रो विनयावनतः स्थितः

Then he should petition the brāhmaṇa sages for that purpose—namely, for complete purification. A brāhmaṇa originating from the Gartā-tīrtha stood there, bowed down in humility.

Verse 32

गोचर्मणि समालग्नः शुद्धिकामस्य तस्य च । प्रष्टव्यास्तु ततस्तेन सर्व एव द्विजोत्तमाः

And, with a cowhide laid down as a seat or ground-cover for that seeker of purification, he should then consult all the excellent brāhmaṇas.

Verse 33

एष शुद्धिकृते प्राप्तः सुदूरान्नागरो द्विजः । अस्य शुद्धिः प्रदातव्या युष्माकं रोचते यदि

“This Nāgara brāhmaṇa has come from far away for the sake of purification. If it pleases you, purification should be granted to him.”

Verse 34

अथ तैर्वेदसूक्तेन निषेधो वा प्रवर्तनम् । वक्तव्यं वचसा नैव मम वाक्यमिदं स्थितम्

Then, by a Vedic passage, they should indicate either refusal or permission; nothing is to be stated merely by personal speech—this is the established rule I declare.

Verse 35

ततश्च बहुलान्दृष्ट्वा ऋगध्वर्यूंस्ततः परम् । छादोग्यांश्च तथाद्यांश्च क्रमेण तु द्विजोत्तमाः

Then, seeing many—Ṛg-veda specialists and Adhvaryu priests, and thereafter the Chāndogas and others—the excellent brāhmaṇas (were arranged/consulted) in due order.

Verse 36

यदि तेषां मनस्तुष्टिर्जायते द्विजसत्तमाः । ततः सूक्तानि वाक्यानि सौम्यानि सुशुभानि च । वारुणानि तथैंद्राणि मांगल्यप्रभवाणि च

If, O best of twice-born ones, their minds become pleased, then well-spoken hymns and words arise—gentle, radiant, and auspicious—along with utterances of Varuṇa-like and Indra-like beneficence, born of auspiciousness itself.

Verse 37

श्रेष्ठानि मंत्रलिंगानि वृद्धितुष्टिकराणि च । यदि नो मानसी तुष्टि स्तेषां चैव प्रजायते

Then the most excellent mantra-signs appear—those that bring increase and contentment. But if that mental satisfaction does not arise in them…

Verse 38

तदा रौद्राणि याम्यानि नैरृत्यानि विशेषतः । आग्नेयानि त्वनिष्टानि तथा नाशकराणि च

…then, instead, signs of a fierce kind arise—Yama-related and especially Nairṛta-related; and Agni-related indications that are inauspicious, bringing loss and destruction.

Verse 39

अथ ये तत्र मूर्खाः स्युर्न वेदपठने रताः । पुष्पदानं तु वक्तव्यं तैः संतुष्टैर्द्विजोत्तमैः

Now, if there are foolish people there who are not devoted to the recitation of the Vedas, then the best of Brāhmaṇas—once satisfied—should instruct them to offer a gift of flowers.

Verse 40

सीत्कारः कुपितैः कार्यः संतोषेण विवर्जितैः । एवं सर्वेषु कृत्येषु न च कार्यो विनिर्णयः

A hissing sound of displeasure is made by those who are angry and devoid of contentment. Therefore, in all such ritual undertakings, no final decision should be made in that condition.

Verse 41

प्राकृतैर्वचनैश्चैव यथा कुर्वंति मानवाः । तथैव निर्णयस्यांते मध्यगेन विपश्चिता

Just as people proceed with ordinary words, so too, at the conclusion of a decision, the wise one who stands in the middle—as an impartial mediator—should act accordingly.

Verse 42

देयं तालत्रयं सम्यक्सर्वेषां निर्णयोद्भवे

When a decision properly arises, three tālas should duly be given (or struck) for all.

Verse 201

इति श्रीस्कांदे महापुराण एकाशीतिसाहस्र्यां संहितायां षष्ठे नागरखण्डे हाटकेश्वरक्षेत्रमाहात्म्ये नागर प्रश्ननिर्णयवर्णनंनामैकोत्तरद्विशततमोऽध्यायः

Thus ends, in the holy Skanda Mahāpurāṇa—within the Saṃhitā of eighty-one thousand verses—within the sixth, the Nāgara-khaṇḍa, in the Māhātmya of Hāṭakeśvara-kṣetra, the two-hundred-and-first chapter called “The Description of the Determination of Questions at Nāgara.”