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Skanda Purana — Brahma Khanda, Shloka 51

न तत्र ब्राह्मणाचाराः श्रुतिस्मृतिपराङ्मुखाः । जपस्वाध्यायरहिताः परस्त्री विषयातुराः

na tatra brāhmaṇācārāḥ śrutismṛtiparāṅmukhāḥ | japasvādhyāyarahitāḥ parastrī viṣayāturāḥ

Là, les observances de la conduite brāhmanique font défaut ; ils se détournent de la Śruti et de la Smṛti, sont privés de japa et d’étude, et sont tourmentés par le désir de la femme d’autrui et des objets des sens.

not
:
Sambandha (Negation/सम्बन्ध)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेधार्थक-निपातः (negation particle)
तत्रthere
तत्र:
Adhikarana (Location/अधिकरण)
TypeIndeclinable
Roottatra (अव्यय)
Formदेशवाचक-अव्ययम् (adverb of place)
ब्राह्मणाचाराःBrahminical conduct/practices
ब्राह्मणाचाराः:
Karta (Subject/कर्ता)
TypeNoun
Rootbrāhmaṇa-ācāra (प्रातिपदिक)
Formपुंलिङ्गे प्रथमा-विभक्तिः (Nominative), बहुवचनम् (Plural)
श्रुतिस्मृतिपराङ्मुखाःturned away from Śruti and Smṛti
श्रुतिस्मृतिपराङ्मुखाः:
Karta (Subject/कर्ता)
TypeAdjective
Rootśruti-smṛti-parāṅmukha (प्रातिपदिक)
Formपुंलिङ्गे प्रथमा-विभक्तिः (Nominative), बहुवचनम्; विशेषणम्
जपस्वाध्यायरहिताःdevoid of japa and self-study
जपस्वाध्यायरहिताः:
Karta (Subject/कर्ता)
TypeAdjective
Rootjapa-svādhyāya-rahita (प्रातिपदिक)
Formपुंलिङ्गे प्रथमा-विभक्तिः (Nominative), बहुवचनम्; विशेषणम्; (जप + स्वाध्याय) इति द्वन्द्वः, तदनन्तरं 'रहित' इति तत्पुरुषार्थः
परस्त्रीanother’s wife
परस्त्री:
Karma (Object/कर्म)
TypeNoun
Rootpara-strī (प्रातिपदिक)
Formस्त्रीलिङ्गे द्वितीया-विभक्तिः (Accusative), एकवचनम् (Singular)
विषयातुराःafflicted by sense-objects (sensual)
विषयातुराः:
Karta (Subject/कर्ता)
TypeAdjective
Rootviṣaya-ātura (प्रातिपदिक)
Formपुंलिङ्गे प्रथमा-विभक्तिः (Nominative), बहुवचनम्; विशेषणम्

Narrator of the Brahmottarakhaṇḍa (contextual Purāṇic narrator)

Tirtha: Bāṣkala-grāma

Type: kshetra

Scene: Contrasting imagery: neglected Vedic study hall with silent students; figures chasing sense-objects; a lone ascetic or teacher stands as a potential corrective presence.

Ś
Śruti
S
Smṛti

FAQs

Dharma declines when scripture-guided discipline (śruti-smṛti, japa, svādhyāya) is abandoned and desire rules conduct.

No; this verse critiques behavior within the story’s locale rather than praising a pilgrimage site.

Japa and svādhyāya are highlighted as essential practices whose absence marks spiritual decline.