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Skanda Purana — Brahma Khanda, Shloka 76

श्रीसूत उवाच । श्रुत्वैतद्वचनं विप्रा रामेणोक्तं स वायुजः

śrīsūta uvāca | śrutvaitadvacanaṃ viprā rāmeṇoktaṃ sa vāyujaḥ

ศรีสูตกล่าวว่า: โอ้พราหมณ์ทั้งหลาย ครั้นได้สดับถ้อยคำที่พระรามตรัสแล้ว บุตรแห่งวายุคือหนุมาน (ก็ได้กระทำตามนั้น)

श्रीसूतःthe venerable Sūta
श्रीसूतः:
Karta (Subject/कर्ता)
TypeNoun
Rootश्री (प्रातिपदिक) + सूत (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1), एकवचन; कर्मधारयः (श्रीमान् सूतः)
उवाचsaid
उवाच:
Kriya (Action)
TypeVerb
Rootवच् (धातु)
Formलिट् (परोक्षभूत/परफेक्ट), प्रथमपुरुष, एकवचन; परस्मैपद
श्रुत्वाhaving heard
श्रुत्वा:
Purvakala-kriya (Prior action)
TypeVerb
Rootश्रु (धातु)
Formक्त्वान्त (absolutive/gerund); पूर्वक्रिया (having heard)
एतत्this
एतत्:
Visheshana (Qualifier)
TypeAdjective
Rootएतद् (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2), एकवचन; विशेषण-प्रयोगः (this)
वचनम्speech/statement
वचनम्:
Karma (Object/कर्म)
TypeNoun
Rootवचन (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2), एकवचन
विप्राःO brāhmaṇas
विप्राः:
Sambodhana (Address)
TypeNoun
Rootविप्र (प्रातिपदिक)
Formपुंलिङ्ग, सम्बोधन (8), बहुवचन
रामेणby Rāma
रामेण:
Kartr-karana (Agent in passive/Instrumental)
TypeNoun
Rootराम (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3), एकवचन
उक्तम्spoken
उक्तम्:
Karma (Object/कर्म)
TypeVerb
Rootवच् (धातु)
Formक्त (past passive participle); नपुंसकलिङ्ग, द्वितीया (2), एकवचन; कर्मणि (said/spoken)
सःhe
सः:
Karta (Subject/कर्ता)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1), एकवचन (he)
वायुजःVāyu’s son (Hanumān)
वायुजः:
Karta (Subject/कर्ता)
TypeNoun
Rootवायु (प्रातिपदिक) + ज (कृदन्त-प्रातिपदिक, √जन्)
Formपुंलिङ्ग, प्रथमा (1), एकवचन; षष्ठी-तत्पुरुषः (वायोः जः = son of Vāyu)

Sūta (Lomaharṣaṇa/Sūta narrator)

Listener: Brāhmaṇas (assembled sages)

Scene: Sūta seated in Naimiṣa-like forest assembly addressing brāhmaṇas; cutaway to Rāma speaking and Hanūmān listening—two-tier narrative framing.

S
Sūta
R
Rāma
H
Hanūmān (Vāyuja)
V
Vipras (sages/brāhmaṇas)

FAQs

Scriptural narration frames dharma-instruction: hearing the Lord’s counsel leads to right sacred action.

The Setu region context continues; the immediate focus remains Hanūmat-kuṇḍa and Setu installations.

No new rite is prescribed here; it transitions from Rāma’s teaching to Hanūmān’s ensuing act.