Skandapurana 3.2.1

Homage to glorious Gaṇeśa.
Whose name is a boat for the three worlds to cross the ocean of dissolution, the Lord / through whom all this, born, maintained, and transmuted, shines continuously,
who is a mass of consciousness, beyond means of knowledge, knowable through Vedānta, the all-pervading Lord— / to that supreme, pure, self-luminous Śrī Rāmacandra I bow. (1)

Wives, sons, or wealth, or one's beloved circle of kinsmen together with attendants, / mother, brother, father, or in-laws, servants, power, and property,
learning, beauty, a spotless mansion, youth, or young women— / all is useless at the hour of death; dharma alone is one's companion. (2)

In Naimiṣa, the sacred field of Nimiṣa, the seers headed by Śaunaka / celebrated a sacrificial session lasting a thousand years to attain the heavenly realm. (1)

Once, seeing Sūta arriving, Śaunaka and the others, / overcome with supreme joy, drank him in with their eyes and happy minds; / the ascetics gathered around there to hear wondrous tales. (2)

Then, when those great-souled ascetics were seated, / the son of Romaharṣaṇa modestly took the appointed seat.

Seeing him comfortably seated and noting that obstacles had ceased, / those seers then asked about certain contextual stories:

“Dear one, formerly your father studied the entire Purāṇa. / Have you also studied all of that, O Lomaharṣaṇa?

Tell us, O Sūta, a sacred tale that destroys sin, / hearing which, sin born of a hundred lifetimes goes to dissolution.”

Sūta said: / Bowing to the pair of feet of the venerable Sarasvatī and the two feet of Gaṇanātha, / and to all the gods, I shall speak.

Bowing to the Śaktis, the Vasus, the planets, the deities of sacrifice and the rest, / to the auspicious brahmins and the foremost of poets everywhere,

and bowing to the chosen deities and to the best of gurus, / bowing to the auspicious gods, especially Rāma and others,

remembering whom one is freed from diverse sins, without doubt— / by their grace, and having bowed to the virtuous controller of all, / I shall proclaim the supreme fruit of the sacred fords.

May the Lord of Dharmāraṇya, the Lord of Heaven, the eternal Lord of Bhavānī, that god Dharmeśvara, easily attained through yoga and steadfast enjoyment, [protect] you from sin! / Pervading the hearts of all as the particle of the individual soul, He abides forever; meditating on Him, mortals do not enter the prison-house of saṃsāra again.

Sūta said: / Once, indeed, Dharma went to the assembly of Brahmā. / Beholding that assembly, he then became absorbed in knowledge.

He was astonished to behold the assembly filled with gods and excellent sages, / with gods, yakṣas, nāgas, serpents, and asuras,

with seers, siddhas, and gandharvas, who had occupied appropriate seats. / That assembly was comfortable, O brahmin; it was neither cold nor hot.

They experienced neither hunger, nor thirst, nor exhaustion. / That assembly seemed to be fashioned of diverse forms by excellent jewels,

and supported by pillars, eternal and free from decay, / of boundless splendor through radiant, diverse celestial forms.

Self-luminous, surpassing the moon, the sun, and fire, / situated on the vault of heaven, it shone as if mocking the sun.

In it, that Lord Brahmā alone, the Grandfather of all the worlds, / incessantly governs the various gods and humans.

The lords of creatures also attend upon this Lord: / Dakṣa, Pracetas, Pulaha, Marīci, and the lord Kaśyapa,

Bhṛgu, Atri, Vasiṣṭha, Gautama, and Aṅgiras, / Pulastya, Kratu, Prahlāda, and Kardama,

Atharvāṅgirases, Vālakhilyas, Marīcipas, / the mind, the sky, the Vidyās, the wind, fire, water, earth,

sound, touch, form, taste, and smell, / the primal nature, transformation, and the cause of being and non-being,

the greatly radiant Agastya, the valorous Mārkaṇḍeya, / Jamadagni, Bharadvāja, Saṃvarta, and Cyavana,

the illustrious Durvāsas, the righteous Ṛṣyaśṛṅga, / the venerable Sanatkumāra, master of yoga and great ascetic,

Asita, Devala, and Jaigīṣavya, the knower of truth, / the eightfold Āyurveda and the Gandharva lore there,

the moon together with the constellations, the ray-filled sun, / the winds, the cosmic threads, intention, and the vital breath,

personified, great-souled, dedicated to great vows— / these and many others waited upon Brahmā.

Wealth, righteousness, desire, joy, hatred, darkness, and self-restraint; / the hosts of gandharvas and apsarases arrive there together.

The planets beginning with Śukra, and others who go near to him, / the mantras, the rathaṃtara chant, and Harimat and Vasumat,

the revered Viśvakarman, the Vasus on all sides, / all the hosts of ancestors, and all the sacrificial oblations,

the Ṛgveda, the Sāmaveda, the Yajurveda, / the Atharvaveda, and all the scriptures,

the Itihāsas, Upavedas, and all the auxiliary limbs of the Veda, / intelligence, resolve, memory, wisdom, intellect, fame, and the years,

the celestial wheel of time, eternal, imperishable, and unchanging, / as many wives of the gods as there are, all swift as thought,

the Gārhapatyas, dwellers in heaven, the world-renowned ancestors, / the Somapas, the Ekaśṛṅgas, and all the ascetics,

nāgas, suparṇas, and beasts attend upon the Grandfather, / as well as the immobile and mobile beings, and other great elements.

Puraṃdara the king of gods, Varuṇa, Dhanada, / and Mahādeva with Umā, the giver of everything, always goes there.

The gods always go, and Nārāyaṇa, as well as the seers, / the seers and the Vālakhilyas, both womb-born and not womb-born.

Whatever is seen in the three worlds, stationary or moving— / knowing it to be seated together there in that assembly, that knower of dharma,

beholding it filled with gods and excellent sages, was utterly amazed; / filled with great joy, the hairs on his body stood on end.

There Dharma of great splendor heard a sin-destroying tale / being recited by Vyāsa of boundless luster:

the divine, utterly captivating tale of Dharmāraṇya, / which grants the fruits of dharma, wealth, pleasure, and liberation,

and also bestows the fruit of sons, grandsons, and great-grandsons, / through retaining, hearing, reciting, and viewing.

Having heard that very extensive tale born from the cosmic egg, / with eyes blossomed with joy and having obtained the leave of Brahmā,

having accomplished his purpose, the virtuous Dharma then wished to depart; / having bowed to Brahmā the Grandfather at that time,

Permitted by him then, he went to the domain of Yama, / and having heard, through the grace of the grandfather [Brahmā], that which bestows merit—

the divine, holy story of Dharmāraṇya, which destroys sin, / he went thence together with his attendants toward Saṃyaminī.

Accompanied by ministers and attendants, Yama entered his own city. / Meanwhile, Nārada, that bull among sages of great splendor,

hard to behold, full of compassion, impartial, a treasury of austerity, / whose body was consumed by austerity, devoted to the devotion to Viṣṇu,

all-pervading, all-knowing, ever pure, / and devoted to the study of the Vedas, arrived there in that assembly.

Seeing him suddenly, Dharma, together with his wife and servants, / went swiftly to meet him, filled with joy:

"Today my birth has borne fruit! Today my lineage has borne fruit! / Today my righteousness has borne fruit, now that you have arrived, O rich in austerity!

Having duly performed worship with the rites of water for hospitality, water for feet, and the rest, / and having prostrated before him like a staff, he seated him in the proper manner

on his own great divine seat, adorned with jewels and gold. / The whole assembly [sat still] as if painted in a picture, like lamps in a windless place.

Inquiring after his welfare and welcoming him with greetings, / he attained incomparable delight as he remembered the story of Dharmāraṇya.

Having worshipped Nārada with a joyful heart— / seeing Yama so delighted, Nārada was filled with wonder,

and thought in his mind: 'What is this, that Hari [Yama] is so joyful?' / And seeing him, who has the form of Yamarāja, filled with extreme joy, / his mind full of wonder, Nārada then asked:

Nārada said: / 'What wondrous thing has been seen by you, or what great rank has been attained? / You are harsh, harsh in your deeds, harsh-minded, and bearing the form of wrath;

your primary form is the restraint of sinners. / How has it become gentle? This is my doubt, O lord.

Why are you seen today filled with joy? / Tell me, O large-bodied one, the cause of this joy!'

Dharmarāja said: / 'Listen, O son of Brahmā, I shall tell this without doubt. / Formerly, I went to the abode of Brahmā to pay homage.

Seated there in the midst of the assembly, worshipped by all the worlds, / various stories concerned with the matters of dharma were heard by me there,

meritorious stories endowed with dharma, delightful, heard from the mouth of Vyāsa, / connected with righteousness, pleasure, and wealth, destroying all multitudes of sins,

hearing which people are freed from all sins, [even] from the murder of a brahmin, / and which deliver one hundred and one generations of ancestors, O sage.'

Nārada said: / 'What is that story like? Describe to me that which was heard by you! / O mighty-armed Yama, I too desire to hear that story.'

Yama said: / 'Once, in order to pay homage to the grandfather [Brahmā], / I went to that realm, the world of Brahmā, for the discernment of what is right and wrong to do.

There a wonder was seen by me, and heard, O best of sages: / the divine story of Dharmāraṇya spoken by Kṛṣṇadvaipāyana.

Having heard that very meritorious, auspicious story, O brahmin, which spans the universe, / full of virtues and endowed with truth, I am joyful with that joy.

Moreover, O best of sages, the reason for your arrival / is indeed for auspiciousness, happiness, safety, and victory.

Today I have achieved my purpose; today I am one of good deeds, O sage. / Today I have truly become Dharma by name, through the sight of your two feet.

I am worthy of worship, my goal is achieved, and I am blessed today, O Nārada; / by the grace of your feet I am worthy of worship in the three worlds.'

Sūta said: / Pleased by such words, the best of sages / asked with supreme devotion about the auspicious story of Dharmāraṇya.

Nārada said: / 'The auspicious story of Dharmāraṇya was heard by you from the mouth of Vyāsa, O Dharma; / tell me all of that in full, exactly as it was.'

Yama said: / 'I am constantly occupied, O brahmin, in giving creatures, who experience pleasure and pain, / their destination, happy or otherwise, according to their respective deeds.

Even so, association with the virtuous arises only for the sake of dharma, / for safety and happiness in this world and in the next.

All that was uttered by the mouth of Vyāsa and heard in the presence of Brahmā, / I will relate in full for the benefit of mortals.'

Sūta said: / Everything that was heard in the assembly of Brahmā was related by Yama— / beginning, middle, and end—all of it, there is no doubt.

In the period between Kali and Dvāpara, to Yudhiṣṭhira the son of Dharma, / that Nārada went to the mortal realm, to the kingdom of the son of Dharma.

Having arrived, Nārada, a portion of holy Hari, was seen: / resembling a blazing fire, with eyes like the morning sun,

bearing a broad circle of matted locks turned to the left, / wearing two garments white as moonbeams, adorned with gold,

holding his great lute clinging to his side like a female friend, / wearing a black antelope skin as an upper garment, possessing a golden sacred thread,

bearing a staff, with a water pot in his hand, like another fire incarnate, / the discloser of secrets in the world, like Guha in resolving disputes,

accomplished among hosts of great seers, learned, knowing the science of music, / fond of sporting with strife, a brahmin like another Kali born of Brahmā,

the foremost speaker among the worlds of gods and gandharvas, self-controlled, / singer of the four Vedas, chanter of Hari's noble virtues.

Then that Nārada, the brahmin seer, imperishable wanderer in the world of Brahmā, / joyfully arrived at the city ruled by Dharmarāja.

Then, while the great royal figures were seated there, / and while the great gandharvas were seated there,

traversing all the worlds, that king of great seers, / Nārada of exceedingly great splendor, arrived accompanied by seers.

Seeing that sage Nārada arrive, the knower of all righteousness [Yudhiṣṭhira] / rose from his throne and then went forward to meet him.

Then, bowing low with modesty, he greeted him with affection, / and offered him a seat worthy of him according to the proper rites. (88)

And offering a cow, the honey-mixture, and water for the guest-offering, / the knower of dharma worshipped him with jewels and all desired objects. (89)

Having received the worship properly, the knower of dharma was pleased: / “Are you well, O fortunate one? Is your austerity faring well? (90)

Does no wicked Daitya oppress the lord of heaven? / O sage, your form brings auspiciousness, praised by gods and demons, / omnipresent and all-knowing, O son of Brahmā, O ocean of mercy! (91)

Nārada said: / “All is well with me today everywhere, always through the grace of Brahmā. / Are you well, O fortunate Yudhiṣṭhira, son of Dharma? (92)

Along with your brothers, O best of kings, does your mind delight in duties of dharma, / with your wives and sons and servants, and with thriving elephants and horses? (93)

Like your own biological sons, you protect your subjects / with righteousness, O son of Dharma. What wonder is there? Blessed indeed are those subjects through you! (94)

From the protection and nourishment of men, dharma surely arises. / You are the enjoyer of that very dharma—thus indeed Manu declared.” (95)

Yudhiṣṭhira said: / “My kingdom is well from the touch of your feet. / By your darśana, O fortunate one, I have become free from sin. / Blessed am I, accomplished of purpose am I, fortunate am I on the surface of the earth! / Today I have become virtuous, when the son of Brahmā has arrived at my home. (96–97)

Whence is your arrival today, O brahmin, best of sages? / Is it for the grace of the righteous, or for what purpose and task?” (98)

Nārada said: / “O best of kings, I have come from the presence of Śamana, [hearing] / an auspicious purāṇic tale recited by Vyāsa before Brahmā, (99)

a divine [tale] relating to the Dharmāraṇya, taking away all distress, / hearing which one is freed from all sins, [even] the killing of a brahmin, (100)

allaying tens of thousands of slaughters, destroying the threefold torment, / hearing which with supreme devotion even a hard-hearted person adopts gentleness. (101)

Having heard it recited before me by the King of Dharma, / the immeasurable-souled one asked him that tale delighting in dharma.” (102)

Yudhiṣṭhira said: / “O best of the twice-born, by your grace, / relate to me that holy tale relating to the Dharmāraṇya out of a desire for the welfare of the worlds.” (103)

Nārada said: / “This is the time for my ritual ablution; it is not the occasion for my narration. / Nevertheless, listen, O king: I will give you instruction. (104)

Māgha is the best among the months for ritual ablution, giving gifts, and the like. / And whoever bathes in that month of Māgha is freed from all sins. / Go quickly to the Gaṅgā for ritual ablution now, O king; / and Vyāsa's arrival will take place today, O best of kings. (105–106)

Ask him, O fortunate one; he will recite for you the auspicious / and wondrous holy fruit of all the sacred fords, (107)

past, present, and future, the highest, lowest, and middling. / He will read out all of that originating from history. (108)

Whatever ancient account there is of the entire Dharmāraṇya, / Vyāsa, the son of Satyavatī, will tell you all of it.” (109)

Sūta said: / Having spoken thus, the son of Brahmā vanished right there. / When he had gone, the king amused himself with his ministers. / In the meantime, the son of Satyavatī arrived there; / then Vidura indeed announced [him] to the Pāṇḍava. (110–111)

Sūta said: / Hearing that the sage had arrived, all, filled with joy, / Bhīma and the others, along with Dharma, stood up on all sides. (112)

Then indeed, going to meet him, with head bowed he rejoiced. / Having bowed to him like a stick together with his brothers at that time, (113)

performing a very splendid worship with the honey-mixture according to rule, / and seating him upon a throne, he then inquired after his health. (114)

Then the knower of dharma caused him to recite a holy, divine tale; / and at the end of the tale, he addressed these words to the tiger among sages. (115)

Yudhiṣṭhira said: / “By your grace, O brahmin, excellent tales have been heard by me, / duties in times of distress, the duties of kings, and duties for liberation in many ways, (116)

and the duties of the Purāṇas, and likewise numerous vows, / sacred fords of manifold forms, and all shrines. (117)

Now I desire to hear the auspicious tale of Dharmāraṇya, / hearing which sin such as the slaughter of a brahmin is destroyed. (118)

I wish to hear accurately of the sacred fords situated in Dharmāraṇya: / By whom was this place established? From what cause was it created? (119)

By whom was it guarded and protected? And at what time was it made? / What things took place here previously? Tell this to me who am asking, (120)

and whatever may be in that place, past, present, and future— / relate all of that today, as well as the situation of the sacred fords.” (121)

Thus ends the first chapter, named the Description of Yudhiṣṭhira's Question, in the Dharmāraṇyamāhātmya, in the first part of the third Brahmakhaṇḍa, in the glorious Skanda Mahāpurāṇa consisting of eighty-one thousand verses. (1)