Skandapurana 3.2.41: viṣayānukramaṇikā

Now begins the Dharmāraṇyakhaṇḍa, the second [section] in the Brahmakhaṇḍa. (3.2)

1. Auspicious invocation; the inquiry made by Śaunaka and other great seers with hospitality towards the great sage Sūta who arrived at Naimiṣāraṇya, wishing to hear stories that increase righteousness; then the commencement by the great sage Sūta of the narration of the Dharmāraṇyamāhātmya; therein, the arrival of Lord Yamadharma at the assembly of Brahmā; therein, having heard the divine story of Dharmāraṇya being recited by the great sage Vyāsa in the assembly of Brahmā, Yamadharma's departure to his own city; therein, the arrival of Nārada to King Yamadharma; Yamadharma, questioned by Nārada about the cause of his joy, telling the cause of his satisfaction and relating to Nārada the story of Dharmāraṇya heard from the mouth of Vyāsa in the world of Brahmā; having heard the story of Dharmāraṇya from King Yamadharma, Nārada's arrival on earth before King Yudhiṣṭhira; Nārada, received hospitably by King Yudhiṣṭhira, saying to King Yudhiṣṭhira who wished to hear the Dharmāraṇya story: 'Go to the Gaṅgā to perform ritual ablutions in the month of Māgha; this very day the great sage Vyāsa will come, and from his mouth hear the story of Dharmāraṇya', and disappearing; then the arrival of the venerable great sage Vyāsa to King Yudhiṣṭhira; then Yudhiṣṭhira seating Vyāsa on the throne, worshiping him, and inquiring about his health; then the commencement by Vyāsa to relate the Dharmāraṇya story to Yudhiṣṭhira. [Page] 106. 1.

2. Now, the description of the māhātmya of the primary place of Dharmāraṇya, having the alternate name Noheraka; therein, the description of that Dharmāraṇya possessing religious merit surpassing all sacred fords, forests, and the like; the inquiry made by Yudhiṣṭhira to the great sage Vyāsa out of a desire to know its māhātmya. [Page] 108. 2.

3 Now begins the narration of Dharmāraṇya by Vyāsa: there, desiring to see the true nature of the Lord, Dharmadeva entered the middle of the forest, meditated upon Mahādeva, and performed tapas; burned by the flames of fire produced from that tapas, Brahmā and the other gods with their retinues went to Śrī Mahādeva on Kailāsa and praised Mahādeva; then, learning from Rudra's words that there was no cause for fear from Dharma, when all the gods had returned to their own abodes, Indra, becoming suspicious without any reason, with the assent of Bṛhaspati sent the apsaras named Vardhanī upon Urvaśī's advice to cause obstacles to Dharma's tapas; and going near Dharma, she attracted the mind of Dharmarāja with dance accompanied by singing; [and] in connection with the description of the apsaras Vardhanī, the faults in the nature of women are proclaimed. — 109 1

4 Now, the dialogue of Dharmarāja with the apsaras Vardhanī; Dharmarāja grants a boon to the apsaras Vardhanī; then, having reported Dharma's resolve to Śakra and obtained a boon from Śakra, Vardhanī returns to her own abode; then, after the departure of the apsaras, Dharmadeva undertakes fierce tapas such as the practice of the five fires; their minds perturbed by that fierce tapas, the gods and others go to Kailāsa and praise Śiva; then, Śaṅkara comes together with the gods to Dharmadeva who is performing tapas in the forest; Dharma praises the Lord; pleased by that praise, Śaṅkara, in the context of bestowing a boon, grants a boon to Yamadharmadeva after establishing Yamadharma's penance-grove of two yojanas as 'Dharmāraṇya'; then the establishment of the Dharmāraṇya sacred field; there first Yamadharma installs a self-manifest liṅga of Lord Viśveśvara named Dharmeśvara; the construction of the Dharmavāpī [well]; the māhātmya of the Dharmavāpī and Dharmeśvara; in that context, the description of the māhātmya of offering libations to Yamadharma; then Yamadharmarāja himself, describing the glory of Dharmāraṇya, grants the boon of supremacy over all to the sacred field established by himself. — 310 2

5 Now, the description of the māhātmya of the eighteen thousand brahmins created in the Dharmāraṇya regions by Brahmā, Viṣṇu, and Maheśa; in that context, the description of the regular order of daily rituals common to all, such as morning remembrance, preceded by a description of good conduct according to caste and life-stage. — 113 1

6 Now, the description of the duties and good conduct characteristic of the householder stage of life; there, praise of hospitality to guests; now, the definition of the eight kinds of marriage; the description of the duties to be performed by a householder, such as the five great sacrifices; now, the description of acts to be avoided by a householder; and the praise of serving elders, making gifts, and the like. — 116 1

7 Now, the description of the māhātmya of offering libations, funeral balls, and so forth in the Dharmavāpī situated in Dharmāraṇya; now, upon the inquiry of Śaunaka and others, the description by Sūta of the duty and good conduct of a devoted wife; in connection with praising the duty of a devoted wife, showing the evil results of unchaste women; the description of the rules and duties of widows; the description of the māhātmya of the ancestral rite, preceded by the description in praise of gifting sesame cows and the like at the Dharmavāpī. — 118 2

8 Now, the beginning of the praise of the story of Dharmāraṇya in the form of a dialogue between Śiva and Skanda: there, Śiva, hearing from Skanda's mouth that Indra and the other gods had arrived, suddenly rose from his seat and, intending to go, not mounting his bull, Skanda, seeing this, questioned Śiva desiring to know the reason for his haste in departing; then Śiva related a Purāṇic account to Skanda, preceded by a description of the course of creation and the like; there, preceded by a description of the lineage of the great seers such as Marīci, the sons of Brahmā, the description of the māhātmya of Dharmāraṇya founded by Yamadharmarāja, the son of Sūrya; Skanda and the others, and the gods headed by Brahmā, journeying to Vaikuṇṭha together with Śiva who was eager to go to Vaikuṇṭha to bring Śrī Mahāviṣṇu, who was delighted with Dharmāraṇya; going there, Brahmā and the others praise Viṣṇu; Viṣṇu rises because of the praise by Brahmā and the others. — 120 2

9. Now, when Viṣṇu asked the gods led by Brahmā the reason for their coming to him, Brahmā explained his desire to see Dharmāraṇya and requested Viṣṇu to go there; then Viṣṇu, saying "So be it," mounted Tārkṣya and went with the gods led by Brahmā, Rudra, and Indra to Dharmāraṇya to meet Yamadharmarāja; Yamadharmarāja offered hospitality and praised all the gods; Viṣṇu invited Yamadharma to ask for a boon; thereupon, upon Yamadharma's request to establish the hermitages of great seers in his Dharmāraṇya, Viṣṇu and the other gods brought virtuous brahmins accompanied by their disciples and households from various countries and settled them in that Dharmāraṇya after constructing extensive hermitages for those seers. Now, among the brahmins residing in Dharmāraṇya along with their sons, grandsons, and families, a detailed description is given of the twenty-four primary great seer gotras and pravaras, along with the nature of the brahmins born in those respective gotras; then, in connection with the māhātmya of Dharmāraṇya, the account of the yakṣa named Jṛmbhaka is described; there, upon the prayer of all the brahmins who were tormented by the yakṣa Jṛmbhaka, the installation of yoginīs beginning with Śrīmātā as the presiding deities of each individual gotra and pravara is carried out by all the gods in that Dharmāraṇya to protect those brahmins; thereupon, the peace and well-being of the brahmins protected by the yoginīs ensues; then, on one occasion, Rudra and the other gods assembled in that Dharmāraṇya urged Brahmā through Viṣṇu to create [attendants] to serve the vipras; thereupon, Brahmā, desiring to create a class of servants for the twice-born, remembered Kāmadhenu in Dharmāraṇya, and Kāmadhenu approached Brahmā in Dharmāraṇya. (121 2)

10. Now, Brahmā stated to Kāmadhenu his intention to provide attendants for the vipras; hearing Brahmā's words, Kāmadhenu furrowed the earth with a stream of her milk, whereupon thirty-six thousand merchants bearing crest-locks and sacred threads were born; then Brahmā, instructed by all the gods, provided two attendants for each individual brahmin among those eighteen thousand brahmins and established the gotras, pravaras, and other details of those respective merchants in accordance with their respective brahmins; thereafter, all the gods praised Kāmadhenu; now, to provide wives for those merchant Gobhujas, Rudra brought daughters of gandharvas from the gandharva Viśvāvasu and united the Gobhujas in marriage with them; from that time onwards, the custom of gandharva marriage was introduced; and an account is given of how those thirty-six thousand Gobhuja merchants, residing in Dharmāraṇya along with countless progeny consisting of sons, grandsons, and so forth, engaged in service, attendance, and duties for the brahmins. (124 1)

11. Now, once in the Tretāyuga, when an affliction was caused by a rākṣasa named Lolajihva who came to Dharmāraṇya, the gotra-goddesses beginning with Śrīmātā fought with that rākṣasa; during that battle, Viṣṇu arrived and, having dispatched his disc, slew the rākṣasa Lolajihva; then the brahmins and others dwelling in Dharmāraṇya, who had fled out of fear of the rākṣasa, were summoned by the gods at Viṣṇu's command and re-established in Dharmāraṇya; and an account is given of the renowned name Satyamandira given to the city founded for the benefit of the brahmins by the Lord, who had arrived from Satyaloka and slain the rākṣasa. (125 2)

12. Now, on account of the establishment of that Satyamandira, the beauty of the city is described, along with the dwelling places of all the deities such as Gaṇeśa and Bhāskara in every quarter around Satyapura; in that connection, upon the occasion of the installation of Gaṇeśa, the account of Gaṇeśa's birth and deeds from Pārvatī is described; all the gods praised Gaṇeśa and requested him to protect the people dwelling in Dharmāraṇya; the chief of the Gaṇas accepted the prayer of the gods and took up residence to protect the residents of Dharmāraṇya, whereupon all the local inhabitants worship Śrī Gaṇeśa for the removal of all obstacles in auspicious undertakings such as weddings. (126 1)

13. Now, in Dharmāraṇya to the west of Śambhu, on the occasion of describing the sacred field of Ravi, a detailed account of the birth of the two Aśvins, Nāsatya and Dasra, is related; there, in the narrative of Saṃjñā, the wife of Sūrya, Saṃjñā, unable to endure the heat of Sūrya, placed Chāyā near Sūrya and went away to perform tapas; Chāyā, through partiality in affection towards her own sons, cursed Yama when he raised his foot in anger to strike her; then, hearing the report about his mother related by Yama, Sūrya recognized through meditation that his own wife Saṃjñā was engaged in tapas in the form of a mare and went near her in the form of a horse; then, by entering his liṅga into the mare's nostrils, sexual union was performed by Sūrya, whereupon the twin Aśvins were born; from the place trampled by the eastern and western hooves of Sūrya who had assumed the form of a horse, two hot springs (Tapta-kuṇḍas) arose; the māhātmya of those two hot springs of Ravi is described; then Brahmā and the other gods installed Sūrya there under the name Bakulāditya; the installation of Saṃjñā and of the two boy Aśvins is related; the māhātmya of Ravi-kuṇḍa and Bakulārka is described; and an account of the reason for the renown of the name Bakulārka is given. (127 1)

14. Now, through the dialogue of Śiva and Skanda, the account of the performance of austerities by Hayagrīva Viṣṇu in Dharmāraṇya is described; therein, in the past, when a sacrifice was begun on the surface of the earth by the gods, the journey of Rudra and the others to Vaikuṇṭha to invite Viṣṇu; at that time, the Lord's performance of austerities through samādhi yoga holding a bow in his hand in a solitary place; then, in order to awaken him, the gods' commanding of a vamrī (ant), to practice the expedient spoken by Bṛhaspati, with the offer of a share of the sacrifice, to cut the string of the bow held in the Lord's hand; then, the moment the bowstring was chewed by the ant, the cutting off of Viṣṇu's head by the snap of the bowstring; and that head's vanishing after flying into the sky. 128 2

15. Now, that head having been cut off, and even after much searching not being found, the command by Brahmā and the other gods to Viśvakarman to rejoin Viṣṇu's head; then the promise by the gods to give a share of the sacrifice to Viśvakarman; then, when the gods brought a horse from the chariot of the Sun, which had reached the middle of the sky at midday, Viśvakarman's severing the head of that horse and attaching it to Viṣṇu's headless trunk; then the praise of the horse-headed Mahāviṣṇu by the gods; then the granting of boons to Maya and the other gods by Hayagrīva, pleased by that praise; then the performance of the sacrificial rite by Brahmā and the other gods; in that sacrificial rite, the giving of the share of the sacrifice previously promised to the ants and Viśvakarman; the departure of Brahmā and the others to their own realms having concluded the sacrificial rite; now, in the context of recounting the reason for Viṣṇu's having a horse's head, the description of the curse in the form of Viṣṇu's head falling off, given by Brahmā during a boastful disputation of Viṣṇu in the assembly of Brahmā; then the performance of austerities by the horse-headed Viṣṇu in Dharmāraṇya after resorting to the sacred ford Devasaras; Brahmā too performing austerities standing before him; then, through the power of that sacred ford, the description of Viṣṇu's horse-head regaining its former auspicious head; now, the mouth with which Brahmā gave the curse to Viṣṇu was his fifth mouth, like a tiger's mouth; the narration of the story that that fifth mouth of Brahmā was cut off by Hara in Dharmāraṇya; the description of Brahmā's establishing Mokṣeśvara after making the sacred ford Mokṣatīrtha; the description of the attainment of good results such as the removal of barrenness through the power of bathing in the Devasaras sacred ford; the māhātmya of Mokṣeśvara; and the description of the power of the Devakhāta lake. 130 1

16. Now, the description of the installation in various special places of the family deities, Śrīmātā and others, by Brahmā, Viṣṇu, and Rudra in Dharmāraṇya to destroy the fear of rākṣasas and others for the people dwelling in Dharmāraṇya; the description of the special worship and so forth, preceded by the description of the essential natures, names, and so forth of those goddesses who take the form of the local Mothers; therein, in the eastern direction, the description of the māhātmya of the goddesses beginning with Śrīmātā and ending with Ānandā. 131 2

17. Now, the description of the māhātmya of Goddess Śrīmātā, preceded by the description of the māhātmya of Goddess Śāntā and others situated in the southern direction. 132 1

18. Now, in the context of describing the māhātmya of Goddess Śrīmātā, the narration of the account of Goddess Śrīmātā's creating Goddess Mātaṅgī to slay the daitya named Karṇāṭaka, who abducted newly-wedded twice-born couples in Dharmāraṇya; the description of the battle of Mātaṅgī with the daitya Karṇāṭaka; in that battle, Karṇāṭaka, having deceived Mātaṅgī by sorcery, coming to Goddess Śrīmātā and begging her to choose him [in marriage]; then, Goddess Śrīmātā saying, 'Marry my younger sister Śyāmalā,' and sending the daitya Karṇāṭaka to Goddess Śyāmalā; then Goddess Śyāmalā's slaying of the daitya Karṇāṭaka in battle; then the pleased twice-born and others asking Goddess Śrīmātā with the desire to know the ritual procedure of worship with special offerings for the goddesses Śrīmātā, Mātaṅgī, and Śyāmalā; the declaration by Goddess Śrīmātā to them of the rules of worship; and the description of the māhātmya of the goddesses Śrīmātā, Mātaṅgī, and Śyāmalā. 133

19. Now, in the context of describing the māhātmya of Indreśvara preceded by the māhātmya of Indrasaras, the description of the account of the performance of austerities by Indra, who was terrified by the slaying of Vṛtra; the māhātmya of Indratīrtha and Indreśvara; and right near it, the description of the māhātmya of Jayanteśvara installed by Jayanta. 136 2

20. Now, in the context of the māhātmya of Śivatīrtha, the description of the account of Śrī Śaṃkara's rebirth; therein, the description of the seed-syllables of the Kūṭamantra by Śiva to Pārvatī; the Goddess's attainment of a corrupted mind through the recitation of such a mantra; now, Śiva's going to Dharmāraṇya and falling down suddenly; from the sweat of his limbs, the emergence of the Kūṭagaṇas; when those gaṇas, standing upon the Kālakūṭa poison, practiced the Kūṭamantra and achieved perfection, Pārvatī's feeling ashamed upon hearing them address Śiva as identical to themselves; then, by Śiva's command, Pārvatī pleasing Śiva by performing austerities; the renown of that place of austerities under the name of Dharākṣetra; and the description of the māhātmya of that Dharākṣetra. 13

21. Now, the detailed description of the family deities, Bhaṭṭārikā and others, located in Dharmāraṇya, and of the gotras, pravaras, deities, family surnames, and so forth of the brahmins dwelling in Dharmāraṇya. 138 2

22. Now, the description of the locations in regions of directions such as the east of the yoginīs, Āśāpūrī and others, fashioned by Brahmā, Viṣṇu, and Maheśa in Dharmāraṇya. 139 2

23. Now, the gods, having once been defeated in battle by the Dānavas, went to Brahmā; then, by Brahmā's command, all the gods returned to Dharmāraṇya and began a sacrificial session lasting a thousand years; there, in that sacrificial session, they gratified the brahmins by offering food consisting of various cooked dishes; then, in Dharmāraṇya, having gained strength through the power of giving gifts, the gods killed the Daityas and went to heaven; now once, an Asura named Lohāsura came to Dharmāraṇya and caused immense distress to the resident brahmins and merchants; terrified by fear of him, the local brahmins and merchants scattered in panic in every direction, and having united with śūdras and dvijas, took up residence in Śambhugrāma, not very far from Dharmāraṇya; and the merchants took up residence in villages named after their respective merchant chiefs, such as Aṇḍālaja and others; the explanation of the reason for the name 'Moha' for those merchants; for that very reason, the description of the division of castes among the local merchants; thus the description of Lohāsura's depopulation of Dharmāraṇya and his return to his own abode. 139 2

24. Now, King Yudhiṣṭhira, having thus heard the Dharmāraṇyamāhātmya from the mouth of Vyāsa, went to Dharmāraṇya, performed the rites of bathing at the sacred ford, sacrificial works, charitable works, and so forth, and having returned to Indraprastha, ruled the kingdom; the description of the power of the māhātmya of the sacred fords located in Dharmāraṇya. 140 2

25. Now, in the context of recounting the story of Sarasvatī's arrival from Satyaloka in Dharmāraṇya, the dialogue of the great seers with Mārkaṇḍeya; there, the description of Mārkaṇḍeya personally bringing Sarasvatī from Satyaloka; the description of the fruits of bathing, giving gifts, funeral offerings, and so forth in the Sarasvatī. 141 1

26. Now, the description of the māhātmya of the sacred field of Dvārakā located in Dharmāraṇya. 141 2

27. Now, the description of the māhātmya of the Govatsaliṅga preceded by the account of the origin of the Govatsaliṅga located in Dharmāraṇya; the description of the Caṇḍālasthala situated in front of the Govatsaliṅga; the description of the māhātmya of the Gaṅgākūpaka located near the Govatsaliṅga. 142 1

28. Now, to the southwest of Govatsa, the description of the māhātmya of the self-manifest liṅga situated in Lohayaṣṭikā; the description of the fruits of bathing, giving gifts, funeral offerings, and so forth at the Mokṣatīrtha named Sarasvatī in Lohayaṣṭikā. 143 1

29. Now, the description of the deeds of Lohāsura; there, the performance of austerity by Lohāsura on the bank of the Sarasvatī to please Śiva; Indra striking him with fists while he was performing austerity in order to break his austerity; then the war of Lohāsura with the gods; the description of Śaṃkara remaining on his chest, Brahmā on his neck, and Viṣṇu on his feet as he fell face-upwards; now, by Brahmā's word, Lohāsura, being satisfied by the presence of Brahmā, Viṣṇu, and Maheśvara in his body, remained in that very position of falling face-upwards in that Dharmāraṇya; then the granting of boons to Lohāsura by Brahmā, Viṣṇu, and Rudra. 143 1

30. Now, in the context of the māhātmya of the sacred ford situated in Dharmāraṇya, the detailed account of Lord Śrī Rāmacandra's life from his childhood up to his marriage to Sītā, dwelling in the forest, battle with the rākṣasas, slaying of Rāvaṇa, recovery of Sītā, arrival in Ayodhyā, and royal consecration; then Rāma's questioning of Vasiṣṭha out of a desire to know the māhātmya of the best of all sacred fords. 145 1

31. Now, when the best of all sacred fords was asked of Vasiṣṭha by Rāma in order to remove the guilt of the murder of the brahmin-rākṣasa committed by him, the great seer Vasiṣṭha, after relating the māhātmya of numerous sacred fords such as Gaṅgā and Narmadā, describes the māhātmya of Dharmāraṇya while demonstrating its supremacy over all; having heard the māhātmya of the sacred field of Dharmāraṇya declared by Vasiṣṭha, Śrī Rāmacandra made a pilgrimage to the sacred field of Dharmāraṇya with his retinue; having gone there to Māṇḍalikapura, then, at Vasiṣṭha's command, Śrī Rāma, along with the local merchants, abandoned his palanquin carriage, and walking personally on foot with all his soldiers and retinue, performed the rites of pilgrimage according to the scriptures, installed the two Śivaliṅgas named Śrī Rāmeśvara and Kāmeśvara, attained fulfilment, and comfortably performed a fire sacrifice with his retinue on the riverbank; now, there at midnight, suddenly hearing the weeping of a woman, he sent his own messenger to her side to learn her story; then that woman stated: 'When Śrī Rāma comes here in person, I will report my story.' 147 1

32. Now, the messengers came into the presence of Śrī Rāma and related that woman's words; then Śrī Rāma personally went near that woman, and when he asked the reason for her weeping, that presiding deity of Dharmāraṇya, the goddess Śrīmātā, after praising Śrī Rāma, to relate her own sorrow consisting of the depopulation of Dharmāraṇya caused by Lohāsura, made a request to Śrī Rāma with the aim of re-establishing all good conduct and family customs of all people, including brahmins, in Dharmāraṇya as before; having heard the words of Śrīmātā, Śrī Rāma made a vow before the Mother of the Universe to re-establish the condition of the city of Satyamandira in Dharmāraṇya as before, sent forth his messengers, and through them brought with great honour, preceded by praise and supplication, all the brahmins belonging there who were staying here and there, performed worship and hospitality for them, and gave them manifold gifts, including garments, ornaments, and wealth. 148 1

33. Then, Lord Rāma requests before the brahmins residing in that sacred field to bestow gifts along with a sacrifice, having renovated the sacred field of Dharmāraṇya. Then, all those brahmins gather, deliberate, and declare to Lord Rāma their own religious duty consisting of aversion to accepting gifts, and explain that they act only upon the command of Brahmā, Viṣṇu, and Maheśvara. Then, Lord Rāma meditates upon all the gods headed by Brahmā, Viṣṇu, and Śiva. By the mere remembrance of Lord Rāma, all the gods headed by Brahmā arrive. Lord Rāma honors all those gods with worship and other rites. Then, seeing Lord Rāmacandra's desire to renovate the sacred field of Dharmāraṇya, all the gods praise him. Then, Lord Rāmacandra, having obtained the permission of those gods headed by Brahmā, Viṣṇu, and Rudra, begins the renovation work of the glorious sacred field of Dharmāraṇya, has various outer halls, dwelling houses, and brahmin assemblies constructed, fills all of them with provisions of diverse wealth, grains, metals, cows, and gems, and bestows forty-four hundred villages upon the brahmins. To thirty-six thousand Gobhuja merchants, he gives white horses, fly-whisks, and swords, ordering them to serve the brahmins. He also commands them to bear royal insignia such as fly-whisks at weddings and other occasions, and to worship their family deities and preceptors; and having granted fly-whisks, swords, and other emblems to one hundred and twenty-five thousand Māṇḍalīka and Maṇḍaleśvara merchants, he commands them to serve the twice-born. Then, having consecrated the Sun, the lord of his own lineage, and installed the deities headed by Brahmadeva, Śrīmātā, Śūnyasvāmin, Hari, and Gaṇādhyakṣa, and having arranged urban facilities such as fortresses, water tanks, gateways, dharma stepwells, and wells, he inscribes an unbreakable charter on copper plates, presents it to the brahmins versed in the three Vedas, and commands Māruti to constantly protect that sacred field of Dharmāraṇya as well as the brahmins and merchants dwelling therein. Having thus accomplished the renovation, Lord Rāma, fulfilled in his duty, worships and bows to the divine mother Śrīmātā, and receives the blessings of the gods and the twice-born.... 150 1

34. Then, an account of the text written inside the copper-plate charter given by Lord Rāmacandra to the brahmins; the daily attendance upon that copper-plate charter given by Lord Rāmacandra by those brahmins; then, the account of Lord Rāmacandra granting reassuring words to the brahmins and merchants residing there, saying, 'You must always make your desires known to Māruti; he will always accomplish your affairs,' and having received the permission of the brahmins, returning to the city of Ayodhyā and ruling his kingdom. ... 151 2

35. Then, Lord Rāma, hearing on some occasion in the course of conversation in Ayodhyā from the lotus-mouth of the venerable Vasiṣṭha the māhātmya of Prayāga-Triveṇī, Śuklatīrtha, Siddhakṣetra, Kāśī, Gaṅgā, Dharmāraṇya, Suvarṇāharikṣetra, and others situated in the sacred field of Dharmāraṇya, goes with his retinue to undertake a pilgrimage again to Dharmāraṇya; staying in the town of Moheraka, he completes the sacrificial rites together with Kuśika and other great seers summoned by the command of Vasiṣṭha and performs the concluding ritual ablution; then there, at the end of the sacrifice, at the request of Sītā, he builds a town named Sītāpura facing the town of Moheraka and presents it to a learned brahmin; then, proceeding towards the abode of Dharma, upon the words of Sītā and the instruction of his preceptor, Lord Rāmacandra performs the sixteen great gifts for the brahmins, and the account of the gift of fifty-five villages beginning from Sītāpura up to Satyamandira; for the service of the eighteen thousand great seers headed by Vātsyāyana residing in those fifty-five villages, he provides thirty-six thousand vaiśyas and four times as many śūdras; then, Rāma, entreating the brahmins, commands the vaiśyas and śūdras to serve those brahmins; then, Lord Rāmacandra's return to his own city; thus the account of the renovation of the sacred fords and shrines located in the sacred field of Dharmāraṇya by Lord Rāmacandra. ... 152 2

36. Now, the description of the secure state of Dharmāraṇya by Brahmā to Nārada on account of the power of Hanūmat's protection; the asking of the question by Yudhiṣṭhira to Vyāsa as to whether the ruin of Dharmāraṇya ever occurred or not; then the description by the great seer Vyāsa of the account of the past Kaliyuga; therein, the account of the emperor King named Āma, the ruler of Kānyakubja; the account of that King Āma, who, having heard the religion of the Kali age from his guru, had his mind polluted by the power of Kali, abandoned the Vaiṣṇava religion, and embraced the Buddhist religion; now, the birth to the wife of that King Āma, named Āmā, of a daughter named Ratnagaṅgā; the description of that Ratnagaṅgā being devoted to the Jaina religion on account of being deluded by the Kṣapaṇakas; the giving of Ratnagaṅgā to Kumbhīpāla, the ruler of Brahmāvarta; at her marriage, the gifting by her father, King Āma, of the town named Moheraka situated in Dharmāraṇya to her husband; then, King Kumbhīpāla, having arrived at Dharmāraṇya, made the town of Moheraka his capital, and caused the widespread propagation of the Jaina religion everywhere in his kingdom; then, the engagement of all the classes in the Jaina religion; upon the deprivation of the livelihood of the brahmins who possessed grant-charters received from Śrī Rāmacandra, all those Moḍha brahmins assembled, went to the emperor King Āma in the country of Kānyakubja, reported to him the account of the charter granted by Rāma, and reported the account of the deprivation of their livelihood committed by his son-in-law; then, the dispatching of a command by King Āma through those brahmins to his son-in-law to observe the charter of Rāma; King Kumārapāla—another name for Kumbhīpāla—the ruler of Dharmāraṇya, even though there was the command of his father-in-law, disrespected the charter of Rāma, made an effort to seize the livelihood of the brahmins, and, through materialistic argumentation, told the brahmins: "Let proof be provided by bringing Māruti [here]"; then, in order to bring back Māruti residing at Setubandha, those brahmins held an assembly of assembled twice-borns in groups to set out together with all at that sacred place of Dharma, and having united as a group, they made a firm determination and vow to go towards Rāmeśvara to bring Māruti, and took down their signatures; when an order was issued by King Kumārapāla to all the Gobhujas to prevent the eighteen thousand brahmins who had set out to go to the Rāmeśvara sacred field, those thirty-six thousand Gobhuja merchants, unblemished and pure from the Jaina religion, maintained silence out of fear of a curse from the brahmins and fear of the destruction of their livelihood by the king; then, among certain Śūdras of Cāḍālaya who were devoted to the Jaina religion, a few Śūdras were dispatched by the king to turn back the brahmins; those few Śūdras, their minds defiled by impressions of the Jaina religion, having approached those brahmins by the king's command, spoke with rationalistic arguments in order to turn them back; hearing the rationalistic words of those Śūdras, among the eighteen thousand brahmins, fifteen thousand brahmins whose firm resolve was loosened turned back from going towards the Rāmeśvara sacred field, showing indifference to Rāma's charter; and the remaining three thousand twice-borns, with firm resolve, went towards Māruti in the holy sacred field of Rāmeśvara; on the way, when they were exhausted and distressed by excessive fatigue, the approach of Māruti in the form of an old brahmin, impelled by Śrī Rāma; having tested those brahmins in many ways by inquiring into the brahmins' objective with questions and stating the impossibility of beholding Rāma, Hanūmat revealed his own form to them, led those brahmins to Setubandha Rāmeśvara, caused them to behold Rāmeśvara Mahādeva and the rest, and praised them while considering himself blessed on account of seeing them... 154 1