Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 85
Sourceअथ पञ्चाशीतितमोऽध्यायः नन्द उवाच वर्णानां च चतुर्णां च भक्ष्याभक्ष्यं च सांप्रतम् । विपाकं कर्मणां चैव सर्वेषां प्राणिनामपि ।। १ ।। कथयस्व महाभाग कारणानां च कारणम् । त्वत्तोऽन्यं कं च पृच्छामि नितान्तं सन्तमीश्वरम् ।। २ ।। श्रीभगवानुवाच भक्ष्याभक्ष्यं चतुर्णां च वर्णानां च यथोचितम् । वेदोक्तं श्रूयता तात सावधानं निशामय ।। ३ ।। अयःपात्रे पयःपानं गव्यं सिद्धान्नमेव च । भृष्टादिकं पधु गुडं नालिकेरोदकं तथा ।। ४ ।। फलं मूलं च यत्किंचिदभक्षयं मनुरब्रवीत् । दग्धान्नं तप्तसौवीरमभक्ष्यं व्रह्मनिर्मितम् ।। ५ ।। नालिकेरोदकं कांस्ये ताम्रपात्रे स्थितं मधु । गव्यं च ताम्रपात्रस्थं सर्वं मद्यं घृतं विना ।। ६ ।। ताम्रपात्रे पयःपानमुच्छिष्टे घृतभोजनम् । दुग्धं सलवणं चैव सद्यो गोमांसभक्षणम् ।। ७ ।। अभक्ष्यं मधुमिक्षं च घृतं तैलं गुडं तथा । आर्द्रकं गुडसंयुक्तमभक्ष्यं श्रुतिसंमतम् ।। ८ ।। पीतशेषजलं चैव माघे च मूलकं तथा । जपादिकं च शयने सदा प्राज्ञः परित्यजेत् ।। ९ ।। द्विर्भोजनं च दिवसे संध्ययोह्भोजनं तथा । भक्ष्यं च रात्रिशेषे च ध्रुवं प्राज्ञः परित्यजेत् ।। १० ।। पानीयं पायसं चूर्णं घुतं लवणमेव च । स्वस्तिकं गुडकं चैव क्षीरं तक्रं तथा मधु ।। ११ ।। हस्ताद्धस्तगृहीतं च सद्यो गोमांसमेव च । कर्पूरं रौप्यपात्रस्थमभक्ष्यं श्रुतिसंमतम् ।। १२ ।। परिवेषणकारी चेद्भोक्तारं स्पृशते यदि । मभक्ष्यं च तदन्नं च सर्वेषामेव संमतम् ।। १३ ।। नकुलानां गण्डकानां महिषाणां च पक्षिणाम् । सर्पाणां सूकराणां च गर्दभानां विशेषतः ।। १४ ।। मर्जाराणां सृगालानां कुक्कुटानां व्रजेश्वर । व्याघ्राणामपि सिंहानां त्याज्यं मांसं नृणां सदा ।। १५ ।। जलौकसां च नक्राणां गेधिकानां तथैव च । मण्डूकानां कर्कटानां चुञ्चुकानां च निश्चितम् ।। १६ ।। गवां च चमरीणां च न कलौ मांसभक्षणम् । हस्तिनां घोटकानां च नृणामेव च रक्षसाम् ।। १७ ।। दंशश्च मशकश्चैव मक्षिका च पिपीनिका । अन्येधां च निषिद्धानां लोके वेदे व्रजेश्वर ।। १८ ।। वानराणां भल्लुकानां शरभाणां तथैव च । निषिद्धं मृगनाभीनां गर्दभानां च मांसकम् ।। १९ ।। अभक्ष्यं महिषीणां च दुग्धं दधि घृतं तथा । स्वस्तिकं च तथा तत्र विप्राणां नवनीतकम् ।। २० ।। मांसमुच्छैःश्रवसकं तस्य दुग्धादिकं तथा । वर्णानां च चतुर्णां चाप्यभक्ष्यं च श्रुतौ श्रुतम् ।। २१ ।। अभक्ष्यमार्द्रकं चैव सर्वेषां च रवेर्दिने । पर्युषितं चलं चान्नं विप्राणां दुग्धमेव च ।। २२ ।। वर्णानां च चतुर्णां चाप्यवीरान्नस्य भक्षणम् । तदन्नं च सुरातुल्यं गोमांसाधिकमेव च ।। २३ ।। अवीरान्नं च योभुङ्क्ते ब्राह्मणो ज्ञानदुर्बलः । पितृदेवार्चनं तस्य निष्फलं मनुरब्रवीत् ।। २४ ।। ब्रह्माणानां व२ष्णवानामभक्ष्यं मत्स्यमेव च । इतरेषामभक्ष्यं च पञ्चपर्वसु निश्चितम् ।। २५ ।। पितृदेवावशेषे च भक्ष्यं मांसं न दूथितम् । पञ्चपर्वसु त्याज्यं च सर्वेषां मनुरब्रवीत् ।। २६ ।। असंस्कृतं च लवणं तैलं चाभक्ष्यमेव च । भक्ष्यं पवित्रं सर्वेषां व्यञ्जनं वह्निसंस्कृतम् ।। २७ ।। एकहस्ते घृतं तोयमभक्ष्यं सर्वमंमतम् । आविलं कृमियुक्तं च परिशुद्धं च निर्मलम् ।। २८ ।। अभक्ष्यं ब्रह्माणानां च वैष्णवानां विशेषतः । अनिवेद्यं हरेरेव यतीनां ब्रह्मचारिणाम् ।। २९ ।। पिपीलिकामिश्रितं च मधु गव्यं गुडं तथा । यत्किंचिद्वस्तु वा तात न भक्ष्यं च श्रुतौ श्रुतम् ।। ३० ।। पक्षिभक्ष्यं कीटभक्ष्यं शृद्धं पक्वफलं तथा । काकभक्ष्यमभक्ष्यं च सर्वेषां द्रव्यमेव च ।। ३१ ।। घृतपक्वं तैलपक्वं मिष्टान्नं शूद्रसंस्कृतम् । अभक्ष्यं ब्राह्मणानां च शूद्रभक्ष्यं च पीठकम् ।। ३२ ।। सर्वेषामशुचीनां च जलमन्नं परित्यजेत् । आशौचान्तात्परदिने शुद्धमेव न संशयः ।। ३३ ।। विपाकं कर्मणामेव दुष्करं श्रुतिसंमतम् । भक्ष्याभक्ष्यं च कथितं यथाज्ञानं व्रचेश्वर ।। ३४ ।। क्रमाच्चतुर्षु वेदेषु चौक्तं मतचतुष्टयम् । सर्वेषां सारभूतं च कथयामि पितः शृणु ।। ३५ ।। नाभुक्तं क्षीयते कर्म कल्पकोटिशतैरपि । अवश्यमेव भोक्तव्यं कृतं कर्म शुभाशुभम् ।। ३६ ।। तीर्थानां च सुराणां च सहायेन नृणामपि । किंचिद्भवति साहाय्यं कायव्यूहेन सर्वतः ।। ३७ ।। प्रायश्चितानि चीर्णानि निश्चितममत्पराङमुखम् । न निष्पुनन्ति हे तात सुराकुम्भमिवाऽऽपगाः ।। ३८ ।। प्रायश्चित्तेन पुण्येन न हि शुध्यन्ति मानवा । सर्वारम्भेण वैश्येन्द्र दानेन योगतोऽपि वा ।। ३९ ।। शुभाशुभं च यत्कर्म विना भोगान्न च क्षयः । भोगेन शुद्धिमाप्नोति ततो मुक्तिर्भवेन्नृणाम् ।। ४० ।। न नष्टं दुष्कृतं कर्म सुकृतेन च कर्मणा । न नष्टं सुकृतं कर्म कृतेन दुष्कृतेन च ।। ४१ ।। यज्ञेन तपसा वाऽपि व्रतेनानशनेन च । तीर्थस्नानेन दानेन जपेन नियमेन च ।। ४२ ।। भुवः प्रदक्षिणेनैव पुराणश्रवणेन च । उपदेणेन पुण्येन पूजया गुरुदेवयोः ।। ४३ ।। स्वधर्माचरणेनैवातिथीनां पूजनेन च । ब्रह्मणां पूजनेनैव भोजनेन विशेषतः ।। ४४ ।। यद्धत्तमपि विप्राय तत्प्राप्तं पूर्णरूपतः । बीजरूपं च तद्दानं क्षेत्ररूपं च ब्रह्मणः ४५ एकेन कर्मणा तात स्वर्गं प्राप्नोति मानवः । कर्मणा न हि मोक्षं च तदेव मम सेवया ।। ४६ ।। स्वर्गं च सुकृतेनैव नरकं दुष्कृतेन च । व्याधिर्जन्म च योनौ च कुत्सिते च ततः शुचिः ।। ४७ ।। गोघ्नो यो ब्राह्मणानां च कामतश्चोपपातकी । दन्दशूकत्वमाप्नोति गोलोमसमवर्षकम् ।। ४८ ।। सर्पेण भक्षितस्तेन च्वालया गरलस्य च । तृषितो व्यथितश्चैव निराहारः कृशोदरः ।। ४९ ।। ततः कुण्डात्समुत्थाय गौर्भवेल्लोमवर्षकम् । ततः कुष्ठी च चाण्डालो वर्षलक्षंततो नरः ।। ५० ।। तदा भवेद्ब्राह्मणश्च कुष्ठयुक्तो हि कर्मणा । भोजयित्वा विप्रलक्षं निर्व्याधिश्च भवेच्छुचिः ।। ५१ ।। अकामतस्तदर्धं च क्षत्रियस्यापि कामतः । अकामतस्तदर्धं च तदर्धं च विशस्तथा ।। ५२ ।। तदर्ध शूद्रगोघ्नश्च भुङ्क्ते पापं न संशयः । प्रायश्चित्तेन शुद्धश्च भुङ्क्ते शेषं च कर्मणः ।। ५३ ।। अनुकल्पे चतुर्थं च पापं भुङ्क्ते न संशयः । चतुर्गुणं च गोघ्नानां ब्राह्मणानां च पातकम् ।। ५४ ।। भुङ्क्ते पापं च ब्रह्मन्नो ब्राह्मणाश्चेतरोऽपि वा । क्रमेणानेन बोध्यं च कामतोऽकामतोऽपि वा ।। ५५ ।। प्रायश्चित्तं जन्म कर्म व्याधिरेव प संशयः । गोघ्नो भवति गौश्चापि यावद्वर्ष च निश्चितम् ।। ५६ ।। चतुर्गुणं च तेषां च ब्रह्मघ्नो विट्कृमिर्भवेत् । ततो भवति म्लेच्छश्च तावद्वर्षचतुर्गुणम् ।। ५७ ।। ततश्चान्धो भवेद्विप्रः पूर्वेषां च चतुर्गुणम् । ब्रह्मणानां चतुर्लक्षं भोजयित्वा शुचिर्भवेत् ।। ५८ ।। चक्षुष्मांश्च यशस्वी च भवेत्सोऽप्यतिपातकात् । स्त्रीघ्नचतुर्णां वर्णानां वेदे सोऽप्यतिपातकी ।। ५९ ।। कालसूत्रं च प्राप्नोति स्त्रीलोमसमवर्षकम् । भक्षितः कृमिणा तत्र निराहारो व्यथायुतः ।। ६० ।। ततो भवति लोके च तावद्वर्ष च पातकी । ततः पापी भवेत्सोऽपि यक्ष्मग्रस्तश्च कर्मणा ।। ६१ ।। वर्षाणां शतकं चैव विप्रलक्षं च भोजयेत् । ततः शुद्धो ब्राह्मणश्च विद्वांस्तपसि संयतः ।। ६२ ।। किंचिद्भुङक्ते पापशेषं स्वर्णदानाच्छुचिर्भवेत् । गर्भघ्नश्च महापापी संप्राप्नोति शुनीमुखम् ।। ६३ ।। वर्षाणां सतकं चैव घोटकश्च भवेद्ध्रुवम् । वर्षाणां शतकं चैव सूक्ष्मशस्त्रेण पीडीतः ।। ६४ ।। ततः पापी भवेद्वैश्यो द्रव्ययुक्तो हि कमंणा । पञ्चाशद्वर्षपर्यन्तं स्वर्णदानाद्भवेच्छुचिः ।। ६५ ।। ततः स्वकुलजातोऽपि निर्व्याधिर्ब्राह्मणःशुचिः । ब्राह्मणः क्षत्रियघ्नश्च क्षत्रियो वा विना रणात् ।। ६६ ।। तप्तशूलं च प्राप्नोति वर्षाणां च सहस्रकम् । क्वथितं तप्तलोहेन चाऽऽर्तनादं करोति च ।। ६७ ।। ततो भवेन्मत्तगजो वर्षाणां शतकं तथा । ततो रक्तविकारी च शूद्रो वर्षशतं तथा ।। ६८ ।। गजदानेन मुक्तश्च व्याधितश्च ततो द्विजः । वैश्यघ्नश्चापि वैश्यश्च शूद्रघ्नो वैश्य एव च ।। ६९ ।। वैश्यघ्नश्चापि शूद्रश्च समं पापं लभेद्ध्रुवम् । कृमिकुण्डं च प्राप्नोति वर्षाणां शतकं तथा ।। ७० ।। कृमिभिर्भक्षितो दुःशी किरातश्च भवेत्ततः । वर्षाणां शतकं चैव कृमिव्याधिसमन्वितः ।। ७१ ।। ततो मन्दाग्नियुक्तश्च ब्राह्मणो दैन्यवान्व्रज । पञ्चाशद्वर्षपर्यन्तं दुर्बलश्च कृशोदरः ।। ७२ ।। मुक्तिर्भवति युक्तेन तीर्थेचाश्वप्रदानतः । शूद्रघ्नो ब्रह्मणश्चैव कामतोऽकामतोऽपि वा ।। ७३ ।। सावित्री लक्षयाप्येन तदर्धेन शुचिर्भवेत् । चतुर्वर्णः कुक्कुरघ्नो ह्यभिशप्तश्च शंभुना ।। ७४ ।। वर्षाणां शतकं चैव प्राप्नोति रौरवं नरः । ततो भवेत्कुक्कुलश्च वर्षाणामपि षोडश ।। ७५ ।। ततः शुद्धो भवेद्विप्रो भक्षितः कुक्कुरेणै च । गङ्गास्नानेन दानेन स्वर्णस्यापि भवेच्छुचिः ।। ७६ ।। मार्जारघ्नश्चतुर्वर्णो गङ्गास्नानाद्भवेच्छुचिः । विप्राय लवणं दत्त्वा षट्पलं च प्रमुच्यते ।। ७७ ।। हत्वा सर्पांश्चतुर्वर्णो मम पादेन चिह्नितान् । ब्रह्महत्याचतुर्थं च पातकं च लभेद्ध्रुवम् ।। ७८ ।। असिपत्रं च नरकं वर्षांणां शतकं तथा । प्राप्नोति यातनायुक्तो विच्छिन्नस्तीक्ष्णधारया ।। ७९ ।। ततो भवति सर्पश्च डुण्डुभो वर्षपञ्चकम् । नरेण ताडितो दुःखी मृत्योर्भवति पीडितः ।। ८० ।। ततो भवेन्नरः पापी ज्वरयुक्तो हि दुर्बलः । वर्षाणां पञ्चकेनैव मृतो भवति कर्मणा ।। ८१ ।। अश्वघ्नश्च गजघ्नश्च चतुर्वर्णश्च पातकी । वर्षाणां पञ्चकेनैव मृतो भवति कर्मणा ।। ८२ ।। ततो भवति हस्ती च घोटको वा व्रजेश्वर । यावद्विंशतिवर्षाणि ततः शूद्रो भवेद्ध्रुवम् ।। ८३ ।। अहंकृती व्याधियुक्तो रौप्यदानेन मुच्यते । ब्राह्मणानां च शतकं भोजयित्वा शुचिर्भवेत् ।। ८४ ।। क्षुद्रजन्तुवधेनैव क्षुद्रजन्तुर्भवेन्नरः । वर्षाणां शतकं चैव क्षुद्रव्याधिं तरेत्ततः ।। ८५ ।। कृपा कार्या सता शश्वतहिंस्रेषु च जन्तुषु । हिंसायां न हि दोषश्च हिंस्राणां च व्रजेश्वर ।। ८६ ।। अश्वत्थघ्नश्चतुवंर्णो ब्रह्महत्याचतुर्थकम् । पापं च लभते तात चासिपत्रं व्रजेद्ध्रुवम् ।। ८७ ।। स तीक्ष्णेनापि शस्त्रेण विच्छिन्नश्च दिवानिशम् । वर्षाणां शतकं चैव भुङ्क्ते परमयातनाम् ।। ८८ ।। ततो भवति वृक्षश्च शालमलिरह्वर्षलक्षकम् । ततो भवति शूद्रश्च च्छिन्नाङ्गो व्याधिसंयुतः ।। ८९ ।। यावज्जीवनपर्यन्तं ततो विप्रो भवेद्ध्रुवम् । व्रणव्याधिसमायुक्तो मुच्यते स्वर्णदानतः ।। ९० ।। मिथ्यासाक्ष्यप्रदाता च कृतघ्नोऽतिकृतघ्नकः । विश्वासघाती मित्रघ्नो विप्राणां धनहारकः ।। ९१ ।। शूद्रश्राद्धान्नभोजी च शूद्राणां शवदाहकः । शूद्राणां सूपकारश्च वृषवाहकपातकी ।। ९२ ।। धावको देवलश्चापि चैतेऽतिपापिनस्तथा । कुम्भीपाकं प्रयान्तयेव वर्षाणां च सहस्रकम् ।। ९३ ।। तत्रैव तप्ततैलेन संतप्तश्च दिवानिशम् । णक्षितो व्यथितश्चैव सर्वाकारेण जन्तुना ।। ९४ ।। गृध्रः कोटिसमस्राणि शतजन्मानि शूकरः । श्वापदः शतजन्मानि शूद्रो रोगी भवेत्ततः ।। ९५ ।। मन्दाग्निज्वरसंयुक्तः पञ्चाशद्वर्षकं तथा । सुवर्णानां शतपलं दत्तवा शुद्धो भवेद्ध्रुवम् ।। ९६ ।। चतुर्वर्णो वस्त्रहारी गव्यहारी च मानवः । रौप्यमुक्तापहारी च शूद्रद्रव्यापहारकः ।। ९७ ।। वर्षाणां च सहस्रं च बकजातिर्भवेद्ध्रुवम् । मुत्रकुण्डं च वै भुक्त्वा वर्षाणां शतकं तथा ।। ९८ ।। ततो भवेच्छूद्रजातिर्वर्षाणां शतकं व्रज । कुष्ठव्याधिसमायुक्तो गलितश्चैव पातकी ।। ९९ ।। ततो भवेद्ब्राह्मणश्च कुष्ठावशेषसंयुतः । स्वर्णषट्पलदानेन व्याधितो मुच्यते शुचिः ।। १०० ।। शाकापहारकश्चैव फलापहारकस्तथा । यक्षः पृथिव्यां संभूतो लीलाद्रव्यापहारकः ।। १०१ ।। वर्षाणां शतकं चैव चाषपक्षी भवेद्ध्रुवम् । ततो भवेत्कृष्णवर्णः शूद्रश्च भारते भुवि ।। १०२ ।। ततो भवेद्ब्राह्मणश्चाप्यधिकाङ्गोऽपि जन्मनि । पुनर्जन्मद्विजो भूत्वा सुच्यते विप्रभोजनात् ।। १०३ ।। पक्वद्रव्यापहारी च पशुयोनिर्भवेद्रध्रुवम् । यस्याण्डकोशो गन्धाक्तः कस्तूरी यस्य नाम च ।। १०४ ।। सप्तजन्ममृगो भूत्वा ततो भवति गन्धकः । जन्मैकं च ततः शूद्रो गलत्कुष्ठी च जन्मनि ।। १०५ ।। ततो रोगावशेषेण संयुतो ब्रह्मणः कृशः । स्वर्णषट्पलदानेन मुच्यते नात्र संशयः ।। १०६ ।। धान्यापहारी दुःखी च कृपणः सप्तजन्मसु । विष्ठाकुण्डं वर्षशतं संप्राप्य मुच्यते भिया ।। १०७ ।। स्वर्णापहारी कुष्ठी च मानव पतितो भवेत् । स्वर्णदानप्रतिग्राही विट्कुण्डं च प्रयाति य ।। १०८ ।। ततो वर्षशतं भुक्त्वा पुरीषं च दिवानिशम् । ततो व्याघो भवेच्छूद्रो रक्तदोषेण संयुतः ।। १०९ ।। तज्जन्मपातकं भुक्त्वा ब्राह्मणश्च पुनर्भवेत् । व्याधिरोषावयुक्तश्च मुच्यते स्वर्णदानतः ।। ११० ।। अगम्यानां च गामी च पूर्वोक्तं रौरवं व्रजेत् । कुम्भीपाकं महाघोरं वर्षाणां चाप्यसंख्यकम् ।। १११ ।। ततो भवेत्पुंश्चलीनां योनीनां च कृमिस्तथा । वर्षाणां च सहस्रं च विट्कृमिर्वर्षलक्षकम् ।। ११२ ।। पशुयोनिर्भवेत्तस्मात्तस्माच्च क्षुद्रजन्तवः । ततो भवेन्म्लेच्छजातिस्ततः शूद्राधमस्तदा ।। ११३ ।। ततो भवति विप्रश्च व्याधियुक्तो नपुंसकः । पुनश्च ब्राह्मणो भूत्वा तीर्थपर्यटनेन च ।। ११४ ।। क्रमेण शुद्धो भवति वंशहीनश्च पातकात् । भोजयित्वा विप्रलक्षं पुत्रं च लभते शुचिः ।। ११५ ।। मानवः क्रोधयुक्तश्च गर्दभः सप्तजन्मसु । मानवः कलहाविष्टः सप्तजन्मसु वायसः ।। ११६ ।। शालग्रामप्रतिग्राही कालसूत्रं व्रजेद्ध्रुवम् । वर्षाणां शतकं चैव शञ्जरीटो भवेत्ततः ।। ११७ ।। लोहचोरश्च निर्वंशो मषीचोरश्च कोकिलः । शुकोऽप्यञ्जनचोरश्च मिष्टचोरः कृमिर्भवेत् ।। ११८ ।। विप्रद्वेषी गुरुद्वेषी शिरसां च कृमिर्भवेत् । पुंश्चलीं कामिनीं तात भुक्त्वा च रौरवं व्रजेत् ।। ११९ ततो वृथा कृमिश्चैव वर्षाणां शतकं तथा । ततोऽपि विधवा चैव वन्ध्या च सप्तजन्मसु ।। १२० ।। अस्पृश्या जातिहीना च च्चिन्ननासा भवेत्क्रमात् । रक्तद्रव्यापहारी च रक्तदोषान्वितो भवेत् ।। १२१ ।। आचारहीनो यवनः खञ्जो भवति हिंसकः । अदीक्षितो वङ्खरश्च दुष्टदर्शो च काणकः ।। १२२ ।। अहंकारी कर्णहीनो बधिरो वेदनिन्दकः । वाक्यहर्ता च मूकश्च हिंसकः केशहीनकः ।। १२३ ।। मिथ्यावादी श्मश्रुहीनो दुर्वाक्यो दन्तहीनकः । चिह्वाहीनः सत्यहारी दुष्टोऽप्यङ्गुलिहीनकः ।। १२४ ।। ग्रन्थापहारी मूर्खश्च व्याधियुक्तो भवेद्ध्रुवम् । अश्वग्राही च तच्चौरो लालामूत्रं व्रजेदिति ।। १२५ ।। वर्षाणां च शतं स्छित्वा घोटकश्च भवेद्ध्रुवम् । गजचोरो गचग्राही विट्कुण्डे च सहस्रकम् ।। १२६ ।। स्थित्वा वर्ष भवेद्धस्ती तत्पश्चाद्वृषलो भवेत् । अयज्ञे छागहन्ता च च्छागचोरप्रतिग्रही ।। १२७ ।। पूयकुण्डे वर्षशतं स्थितवा चाण्डालतां व्रजेत् । छागश्च वर्षपर्यन्तं तदा भवति मानवः ।। १२८ ।। शत्रुशस्त्रेणा च्छिन्नश्च तदा मुक्तो भवेद्द्विजः । दत्तापहारी वाग्दानं कृत्वाऽपहरते पुनः ।। १२९ ।। स भवेन्मलेच्छयोनौ च भुक्त्वा च नरकं व्रजेत् । एकाकी मिष्टमश्नाति कालमूत्रं व्रजेद्ध्रुवम् ।। १३० ।। तत्र वर्षशतं स्थित्वा प्रेदो वर्षसहस्रकम् । तदा भवति जन्मैकं मक्षिका च पिपीलिका ।। १३१ ।। जन्मैकं भ्रमरश्चैव जन्मैकं मधुमक्षिका । जन्मैकं वरलश्चैव जन्मैकं दंश एव च ।। १३२ ।। जन्मैकं मशकश्चैव जन्मैकं पूतिकं स्मृतम् । जन्मैकं तल्पकीटश्च तदा शूद्रो भवेद्ध्रुवम् ।। १३३ ।। असद्बुद्धिर्व्याधियुक्तस्तदा मुक्तो भवेद्द्विजः । तैलचोरस्तैलकारो मूर्धिन कीटस्त्रिजन्मकम् ।। १३४ ।। तदा भवेत्स्वर्णकारो जन्मैकं दुष्टमानसः । विश्वैकनिपिकर्ता च भक्ष्मदादुर्धनं हरेत् ।। १३५ ।। तमःकुण्डे वर्षशतं स्थित्वा स्वर्णवणिग्भवेत् । जन्मैकं च दराचारो जन्मैकं करणो भवेत् ।। १३६ ।। कायस्थेनोदरस्थेन मातुर्मासं न खादितम् । तत्र नास्ति कृपा तस्य दन्ताभावेन केवलम् ।। १३७ ।। स्वर्णकारः स्वर्णवणिक् कायस्थश्च व्रजेश्वर । नरेषु मध्ये ते धूर्ताः कृपाहीना महीतले ।। १३८ ।। हृदयं क्षुरधाराभं तेषां नास्ति च सादरम् । शतेषु सज्जनः कोऽपि कायस्थो नेतरौ च तौ ।। १३९ ।। सुबुद्धिः शिवयुक्तश्च शास्त्रज्ञो धर्ममानसः । न विश्वसेत्तेषु तात स्वात्मकल्याणहेतवे ।। १४० ।। सीमापहारी दुष्टश्च भूमिचोरश्च हिंसकः । भूमिदानापहारी च कालसूत्रं व्रजेद्ध्रुवम् ।। १४१ ।। षष्टिवर्षसहस्रामि क्षटत्विवासार्दितः स्थितः ततोऽपितानि नामानि विष्ठायां जायते कृमिः ।। १४२ ।। ततो भवेदसच्छूद्रो जन्मैकं च ततः शुचिः । तस्माज्ज्ञानैः सावधानं भवेत्प्राज्ञश्च यत्नतः ।। १४३ ।। रक्तवस्त्रापहारी च जन्मैकं रक्तकीट कः । ततः शूद्रश्च जन्मैकं ततो विप्रो भवेच्छुचि ।। १४४ ।। त्रिसंध्यहीनो विब्रश्च प्रातःशायी च यो नरः । संध्याशायी दिवाशायी यज्ञसूत्रापहारकः ।। १४५ ।। अशुद्धः संध्याकारी च वेदवेदाङ्गनिन्दकः । तद्विरुद्धः स्वर्गमार्गस्त्रिजन्मपतितो द्विजः ।। १४६ ।। यः शूद्रो ब्राह्मणीगामी कुम्भीपाके व्रजेद्ध्रुवम् । वर्षाणां च त्रिलक्षं च पच्यते तत्र पीडितः ।। १४७ ।। दिवानिशं प्रदग्धश्च तप्ततैले च दारुणे । ततौ भवेद्योनिकीटः पुंश्चलीनां च पातकी ।। १४८ ।। षष्टिवर्षसहस्राणि चाऽऽहारं तस्य तन्मलम् । ततो भवति चाण्डालो जन्मलक्षं क्रमेण च ।। १४९ ।। ततः शूद्रो गलत्कुष्ठी जन्मैकं च ततः शुचिः । सोऽपि विप्रो व्याधिशेषस्तीर्थपर्यटनाच्छुचिः ।। १५० ।। असच्छूद्रश्च भवति सोऽस्थानेऽसूरपूजिते । दत्तवा देवाय नैवेद्यमपवित्रं च मानवः ।। १५१ ।। सकेशं पार्थिवं लिङ्गं संपूज्य यवनो भवेत् । दुर्बलेन भवेदन्धः कुत्सितेन च कुत्सतिः ।। १५२ ।। अङ्गहीनो दरिद्रश्च व्याधियुक्तश्च मानवः । अश्रद्धया च निर्माणे निर्माणसदृशं फलम् ।। १५३ ।। मृद्भस्मगोशकृत्विण्डैस्तथा वालुकयाऽपि वा । कृत्वा लिङ्गं सकृत्पूज्य वसेत्कल्पायुषं दिवि ।। १५४ ।। ततो भवति विप्रश्च महाब्रज्ञश्च भूमिमान् । राजा भवेद्भारते च लिङ्गानां शतपूजनात् ।। १५५ ।। सहस्रपूजनात्सोऽपि लभते निश्चितं फलम् । स्थित्वा च सुचिरं स्वर्गे राजेन्द्रो भारते भवेत् ।। १५६ ।। अयुते च तदीशश्च लक्षे च पृथिवीश्वरः । पूजने चातिभक्त्या चाप्यतिरिस्तं फलं लभेत् ।। १५७ ।। तीर्थस्नानेन दानेन विप्राणां भोजनेन च । नारायणार्चया चैव विप्रजातिश्च कर्मणा ।। १५८ ।। अतिरिक्तेन तपसा पण्डितो ब्राह्मणो भवेत् । पण्डितो ब्राह्मणश्चैव वैष्णवश्च जितेन्द्रियः ।। १५९ ।। अनेकजन्मपुण्येन जायते भारते भुवि । तस्याङ्ध्रिस्पर्शनेनैव सद्यः पूता वसुंधरा ।। १६० ।। तीर्थाः कुर्वन्ति तीर्थानि जीवनमुक्ताश्च वैष्णवाः । स्वपुंसां च सहस्रं च पुनन्तीति श्रुतौ श्रुतम् ।। १६१ ।। पापेन वैद्यजन्मैव दुश्चिकित्सोऽपि ब्राह्मणः । दुश्चिकित्सस्तथा वैद्यो व्यालग्राही त्रिजन्मसु ।। १६२।। अतिक्रूरो दुराचारो द्वेष्टा च सुरविप्रयोः । स भवेत्कुटिलव्यालो वर्षाणां च महस्रकम् ।। १६३ ।। पुंश्चलीलम्पटानां च दूती या कामिनी व्रज । कालमूत्रे वर्षशतं स्थित्वा च गोधिका भवेत् ।। १६४ ।। जन्मैकं गोधिका भूत्वा हरिणश्च त्रिजन्मसु । जन्मैकं महिषचैव जन्मैकं भल्लुको भवेत् ।। १६५ ।। जन्मैकं गण्डकश्चैव सृगालश्च त्रिजन्मसु । परकीयतडागं च लुप्त्वा सस्यं ददाति च ।। १६६ ।। स भवेन्नक्रजातिश्च कच्छपश्च त्रिजन्मसु । वृथा मांसं च यो भुङ्क्ते मत्स्यलुब्धश्च ब्राह्मणः ।। १६७ ।। भुङ्क्ते मांसमदत्तं च स मीनश्च मृगो भवेत् । वर्षाणां च सहस्रं च तात भुक्त्वा च किल्बिषम् ।। १६८ ।। कर्मभोगाच्छुचिर्भूत्वा स पुनर्ब्राह्मणो भवेत् । एकादशीविहीनश्च ब्राह्मणः पतितोभवेत् ।। १६९ ।। भक्ष्यस्य द्विगुणं दत्त्वा तेन पापेन मुच्यते । मम जन्मदिने चैव यो भुङ्क्ते मानवोऽधमः ।। १७० ।। त्रैलोक्यजनितं पापं सोऽपि भुङ्क्ते न संशयः । भुक्त्वा च नरकं सर्वं पश्चाच्चण्डालतां व्रजेत् ।। १७१ ।। एवं च शिवरातौ च श्रीरामनवमीदिने । उपवासासमर्थश्च हविष्यान्नं समाचरेत् ।। १७२ ।। ततोऽशक्तो दुर्बलश्च भोजयेद्ब्राह्मणानपि । कृत्वा महोत्सवं पुण्यं मदीयं पातकाच्छुचिः ।। १७३ ।। तस्माद्यत्नेन कर्तव्यं नामसंकीर्तनं मम । गृध्रः कोटिसहस्राणि शतजन्मानि सूकरः ।। १७४ ।। श्वापदः शतजन्मानि कुह्वां च निशि भोजनात् । अदीक्षितो द्विजश्चैव शङ्खश्चिल्लः ।। शुको भवेत् ।। १७५ ।। अनुद्वाही द्विजश्चैव राजहंसो भवद्ध्रुवम् । चित्रवस्त्रापहारी च मयूरश्च त्रिजन्मसु ।। १७६ ।। तेजःपत्रापहारी च भवेत्कारण्डवश्चिरम् । सुराणां प्रतिमाचोरोऽप्यन्धश्च सप्तचन्मसु ।। १७७ ।। दरिद्रो व्याधियुक्तश्च बधिरश्चापि कुब्जकः । स्त्रीतैलमधुमांसानि रवौ वा पञ्चपर्वसु ।। १७८ ।। सेवते यो महामूढो वज्रदंष्ट्रं व्रजेद्ध्रुवम् । पातकी दुःखितस्तत्र वर्षाणां च सहस्रकम् ।। १७९ ।। ततो भवति म्लेच्छश्च चाण्डालः सप्तजन्मसु । व्यावियुक्तस्ततः शूद्रो ब्राह्मणश्च ततः शुचिः ।। १८० ।। तस्माद्यत्नान्न भोक्तव्यं भारते धर्मभीरुणा । ब्राह्मणं च सुरं दृष्ट्वा न नमेद्यो नराधमः ।। १८१ ।। यावज्जीवनपर्यन्तमशुचिर्यवनो भवेत् । अभ्युत्थानं न कुरुते दृष्ट्वा चाऽऽगतब्राह्मणम् ।। १८२ ।। स भवेद्ब्रह्मघाती च सप्तजन्मसु निश्चितम् । शिवद्वेषी कुक्कुटश्च देवलः सप्तजन्ममु ।। १८३ ।। पितृदेवान्चनं हन्ति वेदोक्तं ज्ञानदुर्बलः । स याति नरमं पापी वर्षाणां च सहस्रकम् ।। १८४ ।। ततश्च रौरवं भुक्त्वा तीर्थकाकस्त्रिचन्मसु । त्रिजन्मसु शृगालश्च तीर्थे भुङ्क्ते शवं व्रज ।। १८५ ।। त्रिजन्मसु भवेत्सोऽपि तीर्थेषु शवरक्षकः । शवानां करमादत्ते कर्मणा कृतपातकी ।। १८६ ।। नित्यं सुरार्चनं कृत्वा दाम्भिको ज्ञानदुर्बलः । गुरुं च नार्चयेद्भक्त्या तस्मै नान्नं ददाति यः ।। १८७ ।। स भवेद्देलो दुःखी देवशापेन पातकी । नित्यं सुरार्चनं कृत्वा दाम्भिको ज्ञानदुर्बलः ।। १८८ ।। पूचाफलं न लभते देवद्रोही स दारुपाः । दीपनिर्वाणकर्ता च खद्योल सप्तचन्मसु ।। १८९ ।। अतीव मत्स्यलब्धश्चाप्यनैवेद्यं च खादति । स भवेन्मत्स्यरङ्गश्च मार्जरिः सप्तजन्मसु ।। १९० ।। गोणीहर्ता कपोतश्च मालाहर्ता विहंगमः । चटको धान्यचोरश्च मांसचोरश्च कुंजरः ।। १९१ ।। कविः प्रहर्ता विदुषां माण्ड्रकः सप्तजन्मसु । असत्कविर्ग्रामविप्रो नकुलः सप्तजन्मसु ।। १९२ ।। कुष्ठी भवेच्च जन्मैकं कृकलासस्त्रिजन्मसु । जन्मैकं वरलश्चैव ततो वृक्षपिपीलिका ।। १९३ ।। ततः शूद्रश्च वैश्यश्च क्षत्रियो ब्राह्मणस्तथा । कन्याविक्रयकारी च चतुर्वर्णो हि मानवः ।। १९४ ।। सद्यः प्रयाति तामिस्रं यावच्चन्द्रदिवाकरौ । ततौ भवति व्याधश्च मांसविक्रयकारकः ।। १९५ ।। ततो व्याधि(धो)र्भवेत्पश्चाद्यो यथा पूर्वचन्मनि । मन्नामविक्रयी विप्रोन हि मुक्तो ।। भवेद्ध्रुवम् ।। १९६ ।। मृत्युलोके च मन्नामस्मृतिमात्रं न विद्यतेः । पश्चाद्भवेत्स गोयोनौ जन्मैकं ज्ञानदुर्बलः ।। १९७ ।। ततश्चागस्ततो मेषो महिषः स्प्तचन्मसु । महाचक्री च कुटिलो धर्महीनस्तु मानवः ।। १९८ ।। जन्मैकं तैलकारश्च कुम्भकालस्तथैव च । मिथ्याकलङ्कवक्ता च देवब्राह्मण निन्दकः ।। १९९ ।। स भवेत्स्वर्णकारश्च रजकः सप्तजन्मसु । ब्राह्मणक्षत्रविट्शूद्राः कुत्सिताः शौचवर्जिताः ।। २०० ।। जन्म तेषां मलेच्छयोनौ वर्षाणामयुतं तथा । अतीव कामिनीलुब्धः कामुकः स्त्रीरतः सदा ।। २०१ ।। यक्ष्मग्रस्तो भवेत्सद्यः परत्रापि नपुंसकः । कामतो योषितां श्रोणीस्तनास्ये यश्च पश्यति ।। २०२ ।। स भवेद्दृष्टिहीनश्च परत्रापि नपुंसकः । विप्रोऽभिचारकर्ता च हिंसको ज्ञानदुर्बलः ।। २०३ ।। यात्येवमन्धतामिस्रं वर्षाणामयुतं तथा । तदा भवति दैवज्ञोऽप्यग्रदानी च दुर्मतिः ।। २०४ ।। ततः शूद्रो भवेद्विप्रो भोगेन कर्मणस्तथा । शास्त्रज्ञाता च दैवज्ञो मिथ्या वदति लोभतः ।। २०५ ।। स भवेच्च ध्रुवं ज्येष्ठी वानरः सप्तजन्मसु । अनेकजन्मतपसा भारते ब्राह्मणो भवेत् ।। २०६ ।। सुबुद्धिरतिधर्मिष्ठो धर्महीनश्च पातकी । स्वधर्मनिरतो विप्रः परमाच्च हुताशनात् ।। २०७ ।। पवित्रश्चातितेजस्वी तस्मद्भीताः सुराः सदा । नदीषु च यथा गङ्गा तीर्थेषु पुष्करं यथा ।। २०८ ।। पुरीषु च यथा काशी यथा ज्ञानिषु शंकरः । शास्त्रेषु च यथा वेदा यथाऽश्वत्थश्च पादपे ।। २०९ ।। मम पूजा तपस्यासु व्रतेष्वनशनं यथा । तथा जातिषु सर्वासु ब्राह्मणाः श्रेष्ठ एव च ।। २१० ।। विप्रणदेषु तीर्थानि पुण्यानि च व्रतानि च । विप्रपादरजः शुद्धं पापव्याधिविमर्दनम् ।। २११ ।। शुभाशीर्वचनं तेषां सर्वकल्याणकारणम् । एतत्ते कथितं तात विपाकः कर्मणामहो ।। २१२ ।। यथाश्रुतं यथाज्ञातं तदशेषं निणामय। शुत्वा धर्मविपाकं च वाचकाय सुवर्णकम् ।। २१३ ।। दद्यात्तस्मै च रौप्यं च वस्त्रं ताम्बूलमेव च । सुवर्णशतकं दद्यात्सद्यो देही च गोकुलम् ।। रौप्यं वस्त्रं च ताम्बूलं मत्प्रीत्या ब्राह्मणाय च ।। २१४ ।। इति श्रीब्रह्मo महाo श्रीकृष्णजन्मखo उत्तo नारदनाo भगवन्नन्दसंo- पञ्चाशीतितमोऽध्यायः ।। ८५ ।।
atha pañcāśītitamo'dhyāyaḥ nanda uvāca varṇānāṃ ca caturṇāṃ ca bhakṣyābhakṣyaṃ ca sāṃpratam | vipākaṃ karmaṇāṃ caiva sarveṣāṃ prāṇināmapi || 1 || kathayasva mahābhāga kāraṇānāṃ ca kāraṇam | tvatto'nyaṃ kaṃ ca pṛcchāmi nitāntaṃ santamīśvaram || 2 || śrībhagavānuvāca bhakṣyābhakṣyaṃ caturṇāṃ ca varṇānāṃ ca yathocitam | vedoktaṃ śrūyatā tāta sāvadhānaṃ niśāmaya || 3 || ayaḥpātre payaḥpānaṃ gavyaṃ siddhānnameva ca | bhṛṣṭādikaṃ padhu guḍaṃ nālikerodakaṃ tathā || 4 || phalaṃ mūlaṃ ca yatkiṃcidabhakṣayaṃ manurabravīt | dagdhānnaṃ taptasauvīramabhakṣyaṃ vrahmanirmitam || 5 || nālikerodakaṃ kāṃsye tāmrapātre sthitaṃ madhu | gavyaṃ ca tāmrapātrasthaṃ sarvaṃ madyaṃ ghṛtaṃ vinā || 6 || tāmrapātre payaḥpānamucchiṣṭe ghṛtabhojanam | dugdhaṃ salavaṇaṃ caiva sadyo gomāṃsabhakṣaṇam || 7 || abhakṣyaṃ madhumikṣaṃ ca ghṛtaṃ tailaṃ guḍaṃ tathā | ārdrakaṃ guḍasaṃyuktamabhakṣyaṃ śrutisaṃmatam || 8 || pītaśeṣajalaṃ caiva māghe ca mūlakaṃ tathā | japādikaṃ ca śayane sadā prājñaḥ parityajet || 9 || dvirbhojanaṃ ca divase saṃdhyayohbhojanaṃ tathā | bhakṣyaṃ ca rātriśeṣe ca dhruvaṃ prājñaḥ parityajet || 10 || pānīyaṃ pāyasaṃ cūrṇaṃ ghutaṃ lavaṇameva ca | svastikaṃ guḍakaṃ caiva kṣīraṃ takraṃ tathā madhu || 11 || hastāddhastagṛhītaṃ ca sadyo gomāṃsameva ca | karpūraṃ raupyapātrasthamabhakṣyaṃ śrutisaṃmatam || 12 || pariveṣaṇakārī cedbhoktāraṃ spṛśate yadi | mabhakṣyaṃ ca tadannaṃ ca sarveṣāmeva saṃmatam || 13 || nakulānāṃ gaṇḍakānāṃ mahiṣāṇāṃ ca pakṣiṇām | sarpāṇāṃ sūkarāṇāṃ ca gardabhānāṃ viśeṣataḥ || 14 || marjārāṇāṃ sṛgālānāṃ kukkuṭānāṃ vrajeśvara | vyāghrāṇāmapi siṃhānāṃ tyājyaṃ māṃsaṃ nṛṇāṃ sadā || 15 || jalaukasāṃ ca nakrāṇāṃ gedhikānāṃ tathaiva ca | maṇḍūkānāṃ karkaṭānāṃ cuñcukānāṃ ca niścitam || 16 || gavāṃ ca camarīṇāṃ ca na kalau māṃsabhakṣaṇam | hastināṃ ghoṭakānāṃ ca nṛṇāmeva ca rakṣasām || 17 || daṃśaśca maśakaścaiva makṣikā ca pipīnikā | anyedhāṃ ca niṣiddhānāṃ loke vede vrajeśvara || 18 || vānarāṇāṃ bhallukānāṃ śarabhāṇāṃ tathaiva ca | niṣiddhaṃ mṛganābhīnāṃ gardabhānāṃ ca māṃsakam || 19 || abhakṣyaṃ mahiṣīṇāṃ ca dugdhaṃ dadhi ghṛtaṃ tathā | svastikaṃ ca tathā tatra viprāṇāṃ navanītakam || 20 || māṃsamucchaiḥśravasakaṃ tasya dugdhādikaṃ tathā | varṇānāṃ ca caturṇāṃ cāpyabhakṣyaṃ ca śrutau śrutam || 21 || abhakṣyamārdrakaṃ caiva sarveṣāṃ ca raverdine | paryuṣitaṃ calaṃ cānnaṃ viprāṇāṃ dugdhameva ca || 22 || varṇānāṃ ca caturṇāṃ cāpyavīrānnasya bhakṣaṇam | tadannaṃ ca surātulyaṃ gomāṃsādhikameva ca || 23 || avīrānnaṃ ca yobhuṅkte brāhmaṇo jñānadurbalaḥ | pitṛdevārcanaṃ tasya niṣphalaṃ manurabravīt || 24 || brahmāṇānāṃ va2ṣṇavānāmabhakṣyaṃ matsyameva ca | itareṣāmabhakṣyaṃ ca pañcaparvasu niścitam || 25 || pitṛdevāvaśeṣe ca bhakṣyaṃ māṃsaṃ na dūthitam | pañcaparvasu tyājyaṃ ca sarveṣāṃ manurabravīt || 26 || asaṃskṛtaṃ ca lavaṇaṃ tailaṃ cābhakṣyameva ca | bhakṣyaṃ pavitraṃ sarveṣāṃ vyañjanaṃ vahnisaṃskṛtam || 27 || ekahaste ghṛtaṃ toyamabhakṣyaṃ sarvamaṃmatam | āvilaṃ kṛmiyuktaṃ ca pariśuddhaṃ ca nirmalam || 28 || abhakṣyaṃ brahmāṇānāṃ ca vaiṣṇavānāṃ viśeṣataḥ | anivedyaṃ harereva yatīnāṃ brahmacāriṇām || 29 || pipīlikāmiśritaṃ ca madhu gavyaṃ guḍaṃ tathā | yatkiṃcidvastu vā tāta na bhakṣyaṃ ca śrutau śrutam || 30 || pakṣibhakṣyaṃ kīṭabhakṣyaṃ śṛddhaṃ pakvaphalaṃ tathā | kākabhakṣyamabhakṣyaṃ ca sarveṣāṃ dravyameva ca || 31 || ghṛtapakvaṃ tailapakvaṃ miṣṭānnaṃ śūdrasaṃskṛtam | abhakṣyaṃ brāhmaṇānāṃ ca śūdrabhakṣyaṃ ca pīṭhakam || 32 || sarveṣāmaśucīnāṃ ca jalamannaṃ parityajet | āśaucāntātparadine śuddhameva na saṃśayaḥ || 33 || vipākaṃ karmaṇāmeva duṣkaraṃ śrutisaṃmatam | bhakṣyābhakṣyaṃ ca kathitaṃ yathājñānaṃ vraceśvara || 34 || kramāccaturṣu vedeṣu cauktaṃ matacatuṣṭayam | sarveṣāṃ sārabhūtaṃ ca kathayāmi pitaḥ śṛṇu || 35 || nābhuktaṃ kṣīyate karma kalpakoṭiśatairapi | avaśyameva bhoktavyaṃ kṛtaṃ karma śubhāśubham || 36 || tīrthānāṃ ca surāṇāṃ ca sahāyena nṛṇāmapi | kiṃcidbhavati sāhāyyaṃ kāyavyūhena sarvataḥ || 37 || prāyaścitāni cīrṇāni niścitamamatparāṅamukham | na niṣpunanti he tāta surākumbhamivā''pagāḥ || 38 || prāyaścittena puṇyena na hi śudhyanti mānavā | sarvārambheṇa vaiśyendra dānena yogato'pi vā || 39 || śubhāśubhaṃ ca yatkarma vinā bhogānna ca kṣayaḥ | bhogena śuddhimāpnoti tato muktirbhavennṛṇām || 40 || na naṣṭaṃ duṣkṛtaṃ karma sukṛtena ca karmaṇā | na naṣṭaṃ sukṛtaṃ karma kṛtena duṣkṛtena ca || 41 || yajñena tapasā vā'pi vratenānaśanena ca | tīrthasnānena dānena japena niyamena ca || 42 || bhuvaḥ pradakṣiṇenaiva purāṇaśravaṇena ca | upadeṇena puṇyena pūjayā gurudevayoḥ || 43 || svadharmācaraṇenaivātithīnāṃ pūjanena ca | brahmaṇāṃ pūjanenaiva bhojanena viśeṣataḥ || 44 || yaddhattamapi viprāya tatprāptaṃ pūrṇarūpataḥ | bījarūpaṃ ca taddānaṃ kṣetrarūpaṃ ca brahmaṇaḥ 45 ekena karmaṇā tāta svargaṃ prāpnoti mānavaḥ | karmaṇā na hi mokṣaṃ ca tadeva mama sevayā || 46 || svargaṃ ca sukṛtenaiva narakaṃ duṣkṛtena ca | vyādhirjanma ca yonau ca kutsite ca tataḥ śuciḥ || 47 || goghno yo brāhmaṇānāṃ ca kāmataścopapātakī | dandaśūkatvamāpnoti golomasamavarṣakam || 48 || sarpeṇa bhakṣitastena cvālayā garalasya ca | tṛṣito vyathitaścaiva nirāhāraḥ kṛśodaraḥ || 49 || tataḥ kuṇḍātsamutthāya gaurbhavellomavarṣakam | tataḥ kuṣṭhī ca cāṇḍālo varṣalakṣaṃtato naraḥ || 50 || tadā bhavedbrāhmaṇaśca kuṣṭhayukto hi karmaṇā | bhojayitvā vipralakṣaṃ nirvyādhiśca bhavecchuciḥ || 51 || akāmatastadardhaṃ ca kṣatriyasyāpi kāmataḥ | akāmatastadardhaṃ ca tadardhaṃ ca viśastathā || 52 || tadardha śūdragoghnaśca bhuṅkte pāpaṃ na saṃśayaḥ | prāyaścittena śuddhaśca bhuṅkte śeṣaṃ ca karmaṇaḥ || 53 || anukalpe caturthaṃ ca pāpaṃ bhuṅkte na saṃśayaḥ | caturguṇaṃ ca goghnānāṃ brāhmaṇānāṃ ca pātakam || 54 || bhuṅkte pāpaṃ ca brahmanno brāhmaṇāścetaro'pi vā | krameṇānena bodhyaṃ ca kāmato'kāmato'pi vā || 55 || prāyaścittaṃ janma karma vyādhireva pa saṃśayaḥ | goghno bhavati gauścāpi yāvadvarṣa ca niścitam || 56 || caturguṇaṃ ca teṣāṃ ca brahmaghno viṭkṛmirbhavet | tato bhavati mlecchaśca tāvadvarṣacaturguṇam || 57 || tataścāndho bhavedvipraḥ pūrveṣāṃ ca caturguṇam | brahmaṇānāṃ caturlakṣaṃ bhojayitvā śucirbhavet || 58 || cakṣuṣmāṃśca yaśasvī ca bhavetso'pyatipātakāt | strīghnacaturṇāṃ varṇānāṃ vede so'pyatipātakī || 59 || kālasūtraṃ ca prāpnoti strīlomasamavarṣakam | bhakṣitaḥ kṛmiṇā tatra nirāhāro vyathāyutaḥ || 60 || tato bhavati loke ca tāvadvarṣa ca pātakī | tataḥ pāpī bhavetso'pi yakṣmagrastaśca karmaṇā || 61 || varṣāṇāṃ śatakaṃ caiva vipralakṣaṃ ca bhojayet | tataḥ śuddho brāhmaṇaśca vidvāṃstapasi saṃyataḥ || 62 || kiṃcidbhuṅakte pāpaśeṣaṃ svarṇadānācchucirbhavet | garbhaghnaśca mahāpāpī saṃprāpnoti śunīmukham || 63 || varṣāṇāṃ satakaṃ caiva ghoṭakaśca bhaveddhruvam | varṣāṇāṃ śatakaṃ caiva sūkṣmaśastreṇa pīḍītaḥ || 64 || tataḥ pāpī bhavedvaiśyo dravyayukto hi kamaṃṇā | pañcāśadvarṣaparyantaṃ svarṇadānādbhavecchuciḥ || 65 || tataḥ svakulajāto'pi nirvyādhirbrāhmaṇaḥśuciḥ | brāhmaṇaḥ kṣatriyaghnaśca kṣatriyo vā vinā raṇāt || 66 || taptaśūlaṃ ca prāpnoti varṣāṇāṃ ca sahasrakam | kvathitaṃ taptalohena cā''rtanādaṃ karoti ca || 67 || tato bhavenmattagajo varṣāṇāṃ śatakaṃ tathā | tato raktavikārī ca śūdro varṣaśataṃ tathā || 68 || gajadānena muktaśca vyādhitaśca tato dvijaḥ | vaiśyaghnaścāpi vaiśyaśca śūdraghno vaiśya eva ca || 69 || vaiśyaghnaścāpi śūdraśca samaṃ pāpaṃ labheddhruvam | kṛmikuṇḍaṃ ca prāpnoti varṣāṇāṃ śatakaṃ tathā || 70 || kṛmibhirbhakṣito duḥśī kirātaśca bhavettataḥ | varṣāṇāṃ śatakaṃ caiva kṛmivyādhisamanvitaḥ || 71 || tato mandāgniyuktaśca brāhmaṇo dainyavānvraja | pañcāśadvarṣaparyantaṃ durbalaśca kṛśodaraḥ || 72 || muktirbhavati yuktena tīrthecāśvapradānataḥ | śūdraghno brahmaṇaścaiva kāmato'kāmato'pi vā || 73 || sāvitrī lakṣayāpyena tadardhena śucirbhavet | caturvarṇaḥ kukkuraghno hyabhiśaptaśca śaṃbhunā || 74 || varṣāṇāṃ śatakaṃ caiva prāpnoti rauravaṃ naraḥ | tato bhavetkukkulaśca varṣāṇāmapi ṣoḍaśa || 75 || tataḥ śuddho bhavedvipro bhakṣitaḥ kukkureṇai ca | gaṅgāsnānena dānena svarṇasyāpi bhavecchuciḥ || 76 || mārjāraghnaścaturvarṇo gaṅgāsnānādbhavecchuciḥ | viprāya lavaṇaṃ dattvā ṣaṭpalaṃ ca pramucyate || 77 || hatvā sarpāṃścaturvarṇo mama pādena cihnitān | brahmahatyācaturthaṃ ca pātakaṃ ca labheddhruvam || 78 || asipatraṃ ca narakaṃ varṣāṃṇāṃ śatakaṃ tathā | prāpnoti yātanāyukto vicchinnastīkṣṇadhārayā || 79 || tato bhavati sarpaśca ḍuṇḍubho varṣapañcakam | nareṇa tāḍito duḥkhī mṛtyorbhavati pīḍitaḥ || 80 || tato bhavennaraḥ pāpī jvarayukto hi durbalaḥ | varṣāṇāṃ pañcakenaiva mṛto bhavati karmaṇā || 81 || aśvaghnaśca gajaghnaśca caturvarṇaśca pātakī | varṣāṇāṃ pañcakenaiva mṛto bhavati karmaṇā || 82 || tato bhavati hastī ca ghoṭako vā vrajeśvara | yāvadviṃśativarṣāṇi tataḥ śūdro bhaveddhruvam || 83 || ahaṃkṛtī vyādhiyukto raupyadānena mucyate | brāhmaṇānāṃ ca śatakaṃ bhojayitvā śucirbhavet || 84 || kṣudrajantuvadhenaiva kṣudrajanturbhavennaraḥ | varṣāṇāṃ śatakaṃ caiva kṣudravyādhiṃ tarettataḥ || 85 || kṛpā kāryā satā śaśvatahiṃsreṣu ca jantuṣu | hiṃsāyāṃ na hi doṣaśca hiṃsrāṇāṃ ca vrajeśvara || 86 || aśvatthaghnaścatuvaṃrṇo brahmahatyācaturthakam | pāpaṃ ca labhate tāta cāsipatraṃ vrajeddhruvam || 87 || sa tīkṣṇenāpi śastreṇa vicchinnaśca divāniśam | varṣāṇāṃ śatakaṃ caiva bhuṅkte paramayātanām || 88 || tato bhavati vṛkṣaśca śālamalirahvarṣalakṣakam | tato bhavati śūdraśca cchinnāṅgo vyādhisaṃyutaḥ || 89 || yāvajjīvanaparyantaṃ tato vipro bhaveddhruvam | vraṇavyādhisamāyukto mucyate svarṇadānataḥ || 90 || mithyāsākṣyapradātā ca kṛtaghno'tikṛtaghnakaḥ | viśvāsaghātī mitraghno viprāṇāṃ dhanahārakaḥ || 91 || śūdraśrāddhānnabhojī ca śūdrāṇāṃ śavadāhakaḥ | śūdrāṇāṃ sūpakāraśca vṛṣavāhakapātakī || 92 || dhāvako devalaścāpi caite'tipāpinastathā | kumbhīpākaṃ prayāntayeva varṣāṇāṃ ca sahasrakam || 93 || tatraiva taptatailena saṃtaptaśca divāniśam | ṇakṣito vyathitaścaiva sarvākāreṇa jantunā || 94 || gṛdhraḥ koṭisamasrāṇi śatajanmāni śūkaraḥ | śvāpadaḥ śatajanmāni śūdro rogī bhavettataḥ || 95 || mandāgnijvarasaṃyuktaḥ pañcāśadvarṣakaṃ tathā | suvarṇānāṃ śatapalaṃ dattavā śuddho bhaveddhruvam || 96 || caturvarṇo vastrahārī gavyahārī ca mānavaḥ | raupyamuktāpahārī ca śūdradravyāpahārakaḥ || 97 || varṣāṇāṃ ca sahasraṃ ca bakajātirbhaveddhruvam | mutrakuṇḍaṃ ca vai bhuktvā varṣāṇāṃ śatakaṃ tathā || 98 || tato bhavecchūdrajātirvarṣāṇāṃ śatakaṃ vraja | kuṣṭhavyādhisamāyukto galitaścaiva pātakī || 99 || tato bhavedbrāhmaṇaśca kuṣṭhāvaśeṣasaṃyutaḥ | svarṇaṣaṭpaladānena vyādhito mucyate śuciḥ || 100 || śākāpahārakaścaiva phalāpahārakastathā | yakṣaḥ pṛthivyāṃ saṃbhūto līlādravyāpahārakaḥ || 101 || varṣāṇāṃ śatakaṃ caiva cāṣapakṣī bhaveddhruvam | tato bhavetkṛṣṇavarṇaḥ śūdraśca bhārate bhuvi || 102 || tato bhavedbrāhmaṇaścāpyadhikāṅgo'pi janmani | punarjanmadvijo bhūtvā sucyate viprabhojanāt || 103 || pakvadravyāpahārī ca paśuyonirbhavedradhruvam | yasyāṇḍakośo gandhāktaḥ kastūrī yasya nāma ca || 104 || saptajanmamṛgo bhūtvā tato bhavati gandhakaḥ | janmaikaṃ ca tataḥ śūdro galatkuṣṭhī ca janmani || 105 || tato rogāvaśeṣeṇa saṃyuto brahmaṇaḥ kṛśaḥ | svarṇaṣaṭpaladānena mucyate nātra saṃśayaḥ || 106 || dhānyāpahārī duḥkhī ca kṛpaṇaḥ saptajanmasu | viṣṭhākuṇḍaṃ varṣaśataṃ saṃprāpya mucyate bhiyā || 107 || svarṇāpahārī kuṣṭhī ca mānava patito bhavet | svarṇadānapratigrāhī viṭkuṇḍaṃ ca prayāti ya || 108 || tato varṣaśataṃ bhuktvā purīṣaṃ ca divāniśam | tato vyāgho bhavecchūdro raktadoṣeṇa saṃyutaḥ || 109 || tajjanmapātakaṃ bhuktvā brāhmaṇaśca punarbhavet | vyādhiroṣāvayuktaśca mucyate svarṇadānataḥ || 110 || agamyānāṃ ca gāmī ca pūrvoktaṃ rauravaṃ vrajet | kumbhīpākaṃ mahāghoraṃ varṣāṇāṃ cāpyasaṃkhyakam || 111 || tato bhavetpuṃścalīnāṃ yonīnāṃ ca kṛmistathā | varṣāṇāṃ ca sahasraṃ ca viṭkṛmirvarṣalakṣakam || 112 || paśuyonirbhavettasmāttasmācca kṣudrajantavaḥ | tato bhavenmlecchajātistataḥ śūdrādhamastadā || 113 || tato bhavati vipraśca vyādhiyukto napuṃsakaḥ | punaśca brāhmaṇo bhūtvā tīrthaparyaṭanena ca || 114 || krameṇa śuddho bhavati vaṃśahīnaśca pātakāt | bhojayitvā vipralakṣaṃ putraṃ ca labhate śuciḥ || 115 || mānavaḥ krodhayuktaśca gardabhaḥ saptajanmasu | mānavaḥ kalahāviṣṭaḥ saptajanmasu vāyasaḥ || 116 || śālagrāmapratigrāhī kālasūtraṃ vrajeddhruvam | varṣāṇāṃ śatakaṃ caiva śañjarīṭo bhavettataḥ || 117 || lohacoraśca nirvaṃśo maṣīcoraśca kokilaḥ | śuko'pyañjanacoraśca miṣṭacoraḥ kṛmirbhavet || 118 || vipradveṣī gurudveṣī śirasāṃ ca kṛmirbhavet | puṃścalīṃ kāminīṃ tāta bhuktvā ca rauravaṃ vrajet || 119 tato vṛthā kṛmiścaiva varṣāṇāṃ śatakaṃ tathā | tato'pi vidhavā caiva vandhyā ca saptajanmasu || 120 || aspṛśyā jātihīnā ca ccinnanāsā bhavetkramāt | raktadravyāpahārī ca raktadoṣānvito bhavet || 121 || ācārahīno yavanaḥ khañjo bhavati hiṃsakaḥ | adīkṣito vaṅkharaśca duṣṭadarśo ca kāṇakaḥ || 122 || ahaṃkārī karṇahīno badhiro vedanindakaḥ | vākyahartā ca mūkaśca hiṃsakaḥ keśahīnakaḥ || 123 || mithyāvādī śmaśruhīno durvākyo dantahīnakaḥ | cihvāhīnaḥ satyahārī duṣṭo'pyaṅgulihīnakaḥ || 124 || granthāpahārī mūrkhaśca vyādhiyukto bhaveddhruvam | aśvagrāhī ca taccauro lālāmūtraṃ vrajediti || 125 || varṣāṇāṃ ca śataṃ schitvā ghoṭakaśca bhaveddhruvam | gajacoro gacagrāhī viṭkuṇḍe ca sahasrakam || 126 || sthitvā varṣa bhaveddhastī tatpaścādvṛṣalo bhavet | ayajñe chāgahantā ca cchāgacorapratigrahī || 127 || pūyakuṇḍe varṣaśataṃ sthitavā cāṇḍālatāṃ vrajet | chāgaśca varṣaparyantaṃ tadā bhavati mānavaḥ || 128 || śatruśastreṇā cchinnaśca tadā mukto bhaveddvijaḥ | dattāpahārī vāgdānaṃ kṛtvā'paharate punaḥ || 129 || sa bhavenmalecchayonau ca bhuktvā ca narakaṃ vrajet | ekākī miṣṭamaśnāti kālamūtraṃ vrajeddhruvam || 130 || tatra varṣaśataṃ sthitvā predo varṣasahasrakam | tadā bhavati janmaikaṃ makṣikā ca pipīlikā || 131 || janmaikaṃ bhramaraścaiva janmaikaṃ madhumakṣikā | janmaikaṃ varalaścaiva janmaikaṃ daṃśa eva ca || 132 || janmaikaṃ maśakaścaiva janmaikaṃ pūtikaṃ smṛtam | janmaikaṃ talpakīṭaśca tadā śūdro bhaveddhruvam || 133 || asadbuddhirvyādhiyuktastadā mukto bhaveddvijaḥ | tailacorastailakāro mūrdhina kīṭastrijanmakam || 134 || tadā bhavetsvarṇakāro janmaikaṃ duṣṭamānasaḥ | viśvaikanipikartā ca bhakṣmadādurdhanaṃ haret || 135 || tamaḥkuṇḍe varṣaśataṃ sthitvā svarṇavaṇigbhavet | janmaikaṃ ca darācāro janmaikaṃ karaṇo bhavet || 136 || kāyasthenodarasthena māturmāsaṃ na khāditam | tatra nāsti kṛpā tasya dantābhāvena kevalam || 137 || svarṇakāraḥ svarṇavaṇik kāyasthaśca vrajeśvara | nareṣu madhye te dhūrtāḥ kṛpāhīnā mahītale || 138 || hṛdayaṃ kṣuradhārābhaṃ teṣāṃ nāsti ca sādaram | śateṣu sajjanaḥ ko'pi kāyastho netarau ca tau || 139 || subuddhiḥ śivayuktaśca śāstrajño dharmamānasaḥ | na viśvasetteṣu tāta svātmakalyāṇahetave || 140 || sīmāpahārī duṣṭaśca bhūmicoraśca hiṃsakaḥ | bhūmidānāpahārī ca kālasūtraṃ vrajeddhruvam || 141 || ṣaṣṭivarṣasahasrāmi kṣaṭatvivāsārditaḥ sthitaḥ tato'pitāni nāmāni viṣṭhāyāṃ jāyate kṛmiḥ || 142 || tato bhavedasacchūdro janmaikaṃ ca tataḥ śuciḥ | tasmājjñānaiḥ sāvadhānaṃ bhavetprājñaśca yatnataḥ || 143 || raktavastrāpahārī ca janmaikaṃ raktakīṭa kaḥ | tataḥ śūdraśca janmaikaṃ tato vipro bhavecchuci || 144 || trisaṃdhyahīno vibraśca prātaḥśāyī ca yo naraḥ | saṃdhyāśāyī divāśāyī yajñasūtrāpahārakaḥ || 145 || aśuddhaḥ saṃdhyākārī ca vedavedāṅganindakaḥ | tadviruddhaḥ svargamārgastrijanmapatito dvijaḥ || 146 || yaḥ śūdro brāhmaṇīgāmī kumbhīpāke vrajeddhruvam | varṣāṇāṃ ca trilakṣaṃ ca pacyate tatra pīḍitaḥ || 147 || divāniśaṃ pradagdhaśca taptataile ca dāruṇe | tatau bhavedyonikīṭaḥ puṃścalīnāṃ ca pātakī || 148 || ṣaṣṭivarṣasahasrāṇi cā''hāraṃ tasya tanmalam | tato bhavati cāṇḍālo janmalakṣaṃ krameṇa ca || 149 || tataḥ śūdro galatkuṣṭhī janmaikaṃ ca tataḥ śuciḥ | so'pi vipro vyādhiśeṣastīrthaparyaṭanācchuciḥ || 150 || asacchūdraśca bhavati so'sthāne'sūrapūjite | dattavā devāya naivedyamapavitraṃ ca mānavaḥ || 151 || sakeśaṃ pārthivaṃ liṅgaṃ saṃpūjya yavano bhavet | durbalena bhavedandhaḥ kutsitena ca kutsatiḥ || 152 || aṅgahīno daridraśca vyādhiyuktaśca mānavaḥ | aśraddhayā ca nirmāṇe nirmāṇasadṛśaṃ phalam || 153 || mṛdbhasmagośakṛtviṇḍaistathā vālukayā'pi vā | kṛtvā liṅgaṃ sakṛtpūjya vasetkalpāyuṣaṃ divi || 154 || tato bhavati vipraśca mahābrajñaśca bhūmimān | rājā bhavedbhārate ca liṅgānāṃ śatapūjanāt || 155 || sahasrapūjanātso'pi labhate niścitaṃ phalam | sthitvā ca suciraṃ svarge rājendro bhārate bhavet || 156 || ayute ca tadīśaśca lakṣe ca pṛthivīśvaraḥ | pūjane cātibhaktyā cāpyatiristaṃ phalaṃ labhet || 157 || tīrthasnānena dānena viprāṇāṃ bhojanena ca | nārāyaṇārcayā caiva viprajātiśca karmaṇā || 158 || atiriktena tapasā paṇḍito brāhmaṇo bhavet | paṇḍito brāhmaṇaścaiva vaiṣṇavaśca jitendriyaḥ || 159 || anekajanmapuṇyena jāyate bhārate bhuvi | tasyāṅdhrisparśanenaiva sadyaḥ pūtā vasuṃdharā || 160 || tīrthāḥ kurvanti tīrthāni jīvanamuktāśca vaiṣṇavāḥ | svapuṃsāṃ ca sahasraṃ ca punantīti śrutau śrutam || 161 || pāpena vaidyajanmaiva duścikitso'pi brāhmaṇaḥ | duścikitsastathā vaidyo vyālagrāhī trijanmasu || 162|| atikrūro durācāro dveṣṭā ca suraviprayoḥ | sa bhavetkuṭilavyālo varṣāṇāṃ ca mahasrakam || 163 || puṃścalīlampaṭānāṃ ca dūtī yā kāminī vraja | kālamūtre varṣaśataṃ sthitvā ca godhikā bhavet || 164 || janmaikaṃ godhikā bhūtvā hariṇaśca trijanmasu | janmaikaṃ mahiṣacaiva janmaikaṃ bhalluko bhavet || 165 || janmaikaṃ gaṇḍakaścaiva sṛgālaśca trijanmasu | parakīyataḍāgaṃ ca luptvā sasyaṃ dadāti ca || 166 || sa bhavennakrajātiśca kacchapaśca trijanmasu | vṛthā māṃsaṃ ca yo bhuṅkte matsyalubdhaśca brāhmaṇaḥ || 167 || bhuṅkte māṃsamadattaṃ ca sa mīnaśca mṛgo bhavet | varṣāṇāṃ ca sahasraṃ ca tāta bhuktvā ca kilbiṣam || 168 || karmabhogācchucirbhūtvā sa punarbrāhmaṇo bhavet | ekādaśīvihīnaśca brāhmaṇaḥ patitobhavet || 169 || bhakṣyasya dviguṇaṃ dattvā tena pāpena mucyate | mama janmadine caiva yo bhuṅkte mānavo'dhamaḥ || 170 || trailokyajanitaṃ pāpaṃ so'pi bhuṅkte na saṃśayaḥ | bhuktvā ca narakaṃ sarvaṃ paścāccaṇḍālatāṃ vrajet || 171 || evaṃ ca śivarātau ca śrīrāmanavamīdine | upavāsāsamarthaśca haviṣyānnaṃ samācaret || 172 || tato'śakto durbalaśca bhojayedbrāhmaṇānapi | kṛtvā mahotsavaṃ puṇyaṃ madīyaṃ pātakācchuciḥ || 173 || tasmādyatnena kartavyaṃ nāmasaṃkīrtanaṃ mama | gṛdhraḥ koṭisahasrāṇi śatajanmāni sūkaraḥ || 174 || śvāpadaḥ śatajanmāni kuhvāṃ ca niśi bhojanāt | adīkṣito dvijaścaiva śaṅkhaścillaḥ || śuko bhavet || 175 || anudvāhī dvijaścaiva rājahaṃso bhavaddhruvam | citravastrāpahārī ca mayūraśca trijanmasu || 176 || tejaḥpatrāpahārī ca bhavetkāraṇḍavaściram | surāṇāṃ pratimācoro'pyandhaśca saptacanmasu || 177 || daridro vyādhiyuktaśca badhiraścāpi kubjakaḥ | strītailamadhumāṃsāni ravau vā pañcaparvasu || 178 || sevate yo mahāmūḍho vajradaṃṣṭraṃ vrajeddhruvam | pātakī duḥkhitastatra varṣāṇāṃ ca sahasrakam || 179 || tato bhavati mlecchaśca cāṇḍālaḥ saptajanmasu | vyāviyuktastataḥ śūdro brāhmaṇaśca tataḥ śuciḥ || 180 || tasmādyatnānna bhoktavyaṃ bhārate dharmabhīruṇā | brāhmaṇaṃ ca suraṃ dṛṣṭvā na namedyo narādhamaḥ || 181 || yāvajjīvanaparyantamaśuciryavano bhavet | abhyutthānaṃ na kurute dṛṣṭvā cā''gatabrāhmaṇam || 182 || sa bhavedbrahmaghātī ca saptajanmasu niścitam | śivadveṣī kukkuṭaśca devalaḥ saptajanmamu || 183 || pitṛdevāncanaṃ hanti vedoktaṃ jñānadurbalaḥ | sa yāti naramaṃ pāpī varṣāṇāṃ ca sahasrakam || 184 || tataśca rauravaṃ bhuktvā tīrthakākastricanmasu | trijanmasu śṛgālaśca tīrthe bhuṅkte śavaṃ vraja || 185 || trijanmasu bhavetso'pi tīrtheṣu śavarakṣakaḥ | śavānāṃ karamādatte karmaṇā kṛtapātakī || 186 || nityaṃ surārcanaṃ kṛtvā dāmbhiko jñānadurbalaḥ | guruṃ ca nārcayedbhaktyā tasmai nānnaṃ dadāti yaḥ || 187 || sa bhaveddelo duḥkhī devaśāpena pātakī | nityaṃ surārcanaṃ kṛtvā dāmbhiko jñānadurbalaḥ || 188 || pūcāphalaṃ na labhate devadrohī sa dārupāḥ | dīpanirvāṇakartā ca khadyola saptacanmasu || 189 || atīva matsyalabdhaścāpyanaivedyaṃ ca khādati | sa bhavenmatsyaraṅgaśca mārjariḥ saptajanmasu || 190 || goṇīhartā kapotaśca mālāhartā vihaṃgamaḥ | caṭako dhānyacoraśca māṃsacoraśca kuṃjaraḥ || 191 || kaviḥ prahartā viduṣāṃ māṇḍrakaḥ saptajanmasu | asatkavirgrāmavipro nakulaḥ saptajanmasu || 192 || kuṣṭhī bhavecca janmaikaṃ kṛkalāsastrijanmasu | janmaikaṃ varalaścaiva tato vṛkṣapipīlikā || 193 || tataḥ śūdraśca vaiśyaśca kṣatriyo brāhmaṇastathā | kanyāvikrayakārī ca caturvarṇo hi mānavaḥ || 194 || sadyaḥ prayāti tāmisraṃ yāvaccandradivākarau | tatau bhavati vyādhaśca māṃsavikrayakārakaḥ || 195 || tato vyādhi(dho)rbhavetpaścādyo yathā pūrvacanmani | mannāmavikrayī viprona hi mukto || bhaveddhruvam || 196 || mṛtyuloke ca mannāmasmṛtimātraṃ na vidyateḥ | paścādbhavetsa goyonau janmaikaṃ jñānadurbalaḥ || 197 || tataścāgastato meṣo mahiṣaḥ sptacanmasu | mahācakrī ca kuṭilo dharmahīnastu mānavaḥ || 198 || janmaikaṃ tailakāraśca kumbhakālastathaiva ca | mithyākalaṅkavaktā ca devabrāhmaṇa nindakaḥ || 199 || sa bhavetsvarṇakāraśca rajakaḥ saptajanmasu | brāhmaṇakṣatraviṭśūdrāḥ kutsitāḥ śaucavarjitāḥ || 200 || janma teṣāṃ malecchayonau varṣāṇāmayutaṃ tathā | atīva kāminīlubdhaḥ kāmukaḥ strīrataḥ sadā || 201 || yakṣmagrasto bhavetsadyaḥ paratrāpi napuṃsakaḥ | kāmato yoṣitāṃ śroṇīstanāsye yaśca paśyati || 202 || sa bhaveddṛṣṭihīnaśca paratrāpi napuṃsakaḥ | vipro'bhicārakartā ca hiṃsako jñānadurbalaḥ || 203 || yātyevamandhatāmisraṃ varṣāṇāmayutaṃ tathā | tadā bhavati daivajño'pyagradānī ca durmatiḥ || 204 || tataḥ śūdro bhavedvipro bhogena karmaṇastathā | śāstrajñātā ca daivajño mithyā vadati lobhataḥ || 205 || sa bhavecca dhruvaṃ jyeṣṭhī vānaraḥ saptajanmasu | anekajanmatapasā bhārate brāhmaṇo bhavet || 206 || subuddhiratidharmiṣṭho dharmahīnaśca pātakī | svadharmanirato vipraḥ paramācca hutāśanāt || 207 || pavitraścātitejasvī tasmadbhītāḥ surāḥ sadā | nadīṣu ca yathā gaṅgā tīrtheṣu puṣkaraṃ yathā || 208 || purīṣu ca yathā kāśī yathā jñāniṣu śaṃkaraḥ | śāstreṣu ca yathā vedā yathā'śvatthaśca pādape || 209 || mama pūjā tapasyāsu vrateṣvanaśanaṃ yathā | tathā jātiṣu sarvāsu brāhmaṇāḥ śreṣṭha eva ca || 210 || vipraṇadeṣu tīrthāni puṇyāni ca vratāni ca | viprapādarajaḥ śuddhaṃ pāpavyādhivimardanam || 211 || śubhāśīrvacanaṃ teṣāṃ sarvakalyāṇakāraṇam | etatte kathitaṃ tāta vipākaḥ karmaṇāmaho || 212 || yathāśrutaṃ yathājñātaṃ tadaśeṣaṃ niṇāmaya| śutvā dharmavipākaṃ ca vācakāya suvarṇakam || 213 || dadyāttasmai ca raupyaṃ ca vastraṃ tāmbūlameva ca | suvarṇaśatakaṃ dadyātsadyo dehī ca gokulam || raupyaṃ vastraṃ ca tāmbūlaṃ matprītyā brāhmaṇāya ca || 214 || iti śrībrahmao mahāo śrīkṛṣṇajanmakhao uttao nāradanāo bhagavannandasaṃo- pañcāśītitamo'dhyāyaḥ || 85 ||
English translation
The eatables and non-eatables of the four Varnas Nanda said- O virtuous one, you kindly let me know what are the eatables and non-eatables for the four varnas of Brahmana, Ksatriyas, Sudra and Vaisya and what are the results of their deeds? Because you happen to be the cause of all the causes, the great sage and the lord on to yourself. I cannot ask this, question from Sri Krsna said- I am now narrating to you about the eatables and non-eatables by the four varnas as prescribed in the Vedic literature. You listen to me attentively. Manu has prescribed that the water, the milk, curd and ghee, the food, fried materials, honey, guda, coconut water, fruit and the roots, kept in iron vases become unfit for consumption. The burnt food and the beverage, vinegar prepared by a Brahmana becomes unfit for consumption.
wnt 1w -qf I The water of the coconut placed in a bronze vase, the honey and milk preparations kept in copper vases besides all other beverages become unfit for consumption except the ghee.
The consumption of milk in a copper vase, the ghee in a used vase, the milk, the food and salt is prohibited because for the one who consumes it, it becomes like consuming a cow's flesh.
The ghee mixed with honey, oil and the guda mixed with ginger become unfit for consumption. This has been prescribed in the The left-over water, the eating of radish in the month of Magha, the recitation of mantras seated on a bed are all prohibited and the intellectuals should not indulge in the same. The intellectuals should not take food twice a day or eat food at the time of both the sandhyds and taking the food in the last quarter of the night is prohibited for the intellectuals.
The water, pay as am, flour, ghee, salt, svastika, guda, milk, butter-milk and honey should not be received in the palm of the hand from anyone which happens to be like cow's flesh. The camphor placed in the vase of silver becomes unfit for consumption according to the Vedas.
In case the person who serves the food touches the person who is eating food, then the food becomes unfit for consumption. This is the opinion of all.
O lord of Vraja, the meat of the mangoos, rhinoceros, the birds, the snakes, fish, the donkeys, the cats, the jackals, the tiger, lion and of human being is prohibited from consumption.
Similarly the aquatic animals like crocodile, lizard, frogs, crabs, porcupines and the spotted cow's flesh should not be taken. O lord of Vraja, one should not take the meat of the elephant, ants which is prohibited in the Vedas and the Similarly the meat of the monkeys, the bears, the camel, Astapada, a deer with kastun and the meat of the donkey should not be consumed. The milk of a buffalo and the preparation of her milk like curd, ghee and butter besides the svastika prepared from the same is prohibited. The meat of the horse or the mare's milk is prohibited from consumption by all the four varnas. This has been prescribed in the Vedas.
rara femni fra^ rai I?? 11 Ginger should not be consumed on Sundays by all and for the Brahmanas, the left-over water, food and milk is considered to be unfit for consumption. The food cooked by a widow having no son or husband should not be taken because such a food is like the cow's flesh or even worse than that.
If a Brahmana takes such a food from a widow due to ignorance, all the adoration's of the manes and the gods become infructuous. This has been prescribed by Manu, The fish is unfit for consumption of the Brahmanas, the Vaisnavas and people of other castes should not take the same on the eighth and fourth day of the fortnight, the moonless-night, full-moon night and the first day of the month.
ra tiW ^ lfraTii;i For the performing of the sraddhas and the adoration of the gods, the offering of the permissible meat is not prohibited. In the above five days, the consumption of meat is prohibited, this has been prescribed by Manu. The salt and the oil which is not well sanctified is not unfit for consumption but the food stuffs sanctified by the fire can be consumed by everyone. The consumption of the ghee or the water placed over the palm becomes unfit for consumption. The dirty water and the water with insets is also unfit for consumption even the visible clean water if it is not fully cleaned is unfit for consumption. The Brahmanas, especially the Vaisnavas, the recluses, the Brahmacdris should not take anything without first offering it to lord Visnu. O father, the honey, the milk, curd, ghee and other things when filled with the ants should not be taken. This has been prescribed in the Vedas. In
case a fruit is eaten by an insect or the bird, it remains pure but if something is eaten by a cow it becomes unfit for consumption. The sweets fried in ghee and oil beside other sweets prepared by Sudras are fit for their consumption but not by the Brahmanas. The food and water of all the unclean persons should be discarded. After removal of the impurity, everything becomes impure. There is no doubt about it.
It is difficult to face the reward of the deeds.
This has been prescribed in the srutis, O lord of Vraja, I have spelt out to you, the eatables and non-eatables by all, according to my knowledge.
O father, there is a difference of opinion because of the four Vedas but in spite of that, I have told you the gist of everything.
After the expiry of hundred crores of kalpas, the deed is never destroyed.
With the adoration of the gods and visiting the holy places in different types of bodies, the human bodies also receive some merit. O father, the one who remains inimical to me cannot be purified by performing any amount of repentance, as the vase of wine cannot be purified by any number of rivers.
O lord of the Vaisyas, a person cannot be purified by performing any type of auspicious deeds or repentance, performing of charities and the yogic practices because the good and bad deeds never get destroyed unless one faces them.
By facing them, one gets purified and only then does he achieve redemption. The bad deed cannot be destroyed with the performing of the good deeds. The bad deeds cannot be destroyed by performing yajitas, tapas, vratas, fasting bathing in holy places, performing charities, recitations, strict observance of the rules, going round the globe, listening to the Puranas, auspicious discourses, adoring the teacher and the gods, by following one's own dharma, adoring the guest and the Brahmanas and serving them with food.
Whatever is given to the Brahmana one gets back the whole of it because a Brahmana happens to be the field and the charities given to him are like the seed. O father, a person can achieve heaven by performing a deed, but the moksa cannot be achieved by performing the deeds. It can be achieved by serving me.
One achieves heaven by performing noble deeds and by performing evil and deplorable deeds, one is thrown into hell and then is reborn, suffering from ailment in degraded yonis. He then gets purified.
The Brahmana who resorts to the killing of cows and the one who commits big or small crimes, falls into the dandasuka hell up to the number of years equivalent to the number of the hair on the body of the cow.
He is bitten there by the snakes who emit flames of poison. He feels tortured, remains without food and his belly shrinks. He is then taken out of the same and is placed in the yoni of the cow for the number of years equivalent to the number of hair on the cow's body. Thereafter he becomes a patient of leprosy for a lakh of years and then becomes a cdndala. Thereafter he is bom as a human being.
Because of his deeds, he is reborn as a Brahmana suffering from leprosy. He is relieved of the ailment by serving food to a lakh of Brahmanas and then gets purified.
If one performs the deeds unmindfully, he has to face half the reward for the same. Similarly a Kastriya also by performing a degraded act has to suffer fully and if he does something unmindfully he has to suffer half the result of the same. Half of his sin has to be borne by the Vaisya and half of it by the Sudra who kills the cow. There is no doubt about it. After performing repentance he is purified and has to face the rest of the reward. In the Anukalpa one fourth of the result of the misdeeds has to be faced by a person, there is no doubt about it. But a Brahmana who becomes a killer of cow's has to suffer four times for the sin.
xi cRTOTtsgn^sfir grim mi Similarly a Brahmana or a person of any other caste if he does so unwillingly, he has to face the reward accordingly for the sin. Repentance is the only remedy for the same. There is no doubt about it. The killer of the cows has to be bom as a cow for an equal number of years as the number of hair on the cow's body.
A killer of the Brahmana becomes an insect of refuge for four times the number of years and of four times more the number of years, he becomes a mleccha. Thereafter for four times more the number of years he becomes a blind Brahmana who is purified after serving food to four lakh After getting relieved of the terrible impurity, he regains his eyesight and becomes glorious. In all the four varms, the killer of a woman has been treated as a great sinner; he falls in the kdlasutra hell for the number of years equivalent to the number of hair on the body of the woman and is eaten away by the insects where he remains without food, suffering immensely.
Thereafter, the great sinner is bom on earth as a person suffering from the ailment of consumption. Thereafter for hundred years he has to serve food to the Brahmanas for getting purified. He then becomes a Brahmana of a suitable form for performing tapas. Thereafter, he also has to suffer for his sins and with the giving away of gold in charity, he is purified.
The one who terminates pregnancy, is treated to be a great sinner and is driven in the Summukha hell where he has to spend a hundred years and is tortured there with sharp weapons. Thereafter, he has to be bom for a hundred years as a horse.
He is then bom a wealthy Vaisya and he gets purified after giving away gold in charity for He is then reborn in his own race and is freed from the ailment and is then bom as a Brahmana again. If a Brahmana or a Ksatriya kills a Ks atriya except in battle, he falls into Taptas'Ula hell where he has to suffer for a thousand years; he cries aloud there when he is tortured with burning iron rods. Thereafter for a hundred years he becomes an intoxicated elephant and then for a hundred years he is reborn as a Sudra suffering from blood ailment.
Thereafter, he is relieved of the ailment by donating an elephant. He then becomes a pure Brahmana. Similarly a Vaisya who kills a Vaisya or a Sudra or a Sudra who kills a Vaisya, all are treated to be similar types of killers and they have to fall in the Krmikunda for a hundred years where they suffer with the biting of insects. He then becomes a hunter and suffer from the ailment. O lord of Vraja, thereafter for fifty years, he becomes a person with a krsodara belly and by giving away a horse in charity at a holy place, he is relieved of the sin.
If a Brahmana kills willingly or unwillingly a Siidra he gels purified by reciting the Gayatrl mantra a lakh of times or half the number of the same. The one who kills a dog because of the curse of Siva has to fall in the terrific hell for a hundred years; thereafter he is bom as a dog for sixteen years. He is then eaten away and gets purified as a Brahmana. After taking a bath in the Gahga and giving away gold in charity, he is purified for all times to come.
The one who kills a cat is purified by taking a bath in the Gahga and by giving away a measure of salt to a Brahmana. The one who kills snakes with his feet implanted on its hood, the people of all the four varnas earn the sin of one fourth of the Brahmahatyd. Thereafter for a hundred years they fall into the Asipatra hell and have to suffer there getting eroded by sharp-edged weapons.
Thereafter they are bom as aquatic snakes for five years and they meet with their end after having been tortured by human beings.
He is then bom as a sinful human being suffering from fever, with lean and thin body and meets with his end at the age of five years. O lord of Vraja, he is then bom as a horse for twenty years and becomes a Sudra again but remains quite proud and suffers from ailments.
By giving away silver in charity and feeding a hundred Brahmanas, he is purified By killing the wretched creatures, one himself becomes wretched. He suffers from small ailments for a hundred years and is then purified.
O lord of Vraja, therefore one should always be compassionate towards the non-ferocious animals but it is not a crime to kill the wild animals. O father, such of the people of the four varnas who cut the pipala tree, attract the sin of Brahmahatyd and fall into the Asipatra hell and are tortured by sharp-edged weapons daily throughout the day and night. They then suffer from torture for a hundred years and become the semara tree for a lakh of years. Then they are bom as deformed Sudra persons suffering from They have to suffer for the whole life, and are reborn as Brahmanas, suffering from boils. A person is relieved of the ailment by giving away gold in charity.
The one who gives false evidence and is an extremely ungrateful person, a betrayer of the faith, a killer of the friend, a usurper of the riches of the Brahmanas, the one who takes the food of the sraddha with the SQdras, the one who bums the dead bodies of the Shdras, the cook of the SQdras, the driver of the bulls or the one who earns his livelihood with the driving of the bullocks, the messengers and the temple priest have been treated to be great sinners who have to remain in the fcumbhlp&ka hell for a thousand They are tortured throughout day and night in the boiling oil, they suffer from ailments and are eaten away by serpent like creatures, They are then bom in this world as vultures for a thousand years, a pig for a hundred births, a dog for a hundred births and then they become Sudras, suffering from diseases and live for fifty years suffering from indigestion and fever. They are relived of the ailment after giving away in
charity a hundred pieces of gold.
Of all the four varnas, whosoever costumes, milk, curd and ghee besides steals the silver and jewels or the riches of Sudras, falls into the tank of urine for a thousand years. He is then reborn as a sky-lark. This is certain.
He is then bom as a Sudra for a hundred years, where he leads a miserable life suffering from leprosy. He is then reborn as a Brahmana suffering from leprosy. He is then purified after giving away six pieces of gold.
The one who loots away the treasure steals fruits and vegetables and playfully steals the riches, becomes a Yaksa on earth.
He then becomes Nllakantha for a hundred years and then is reborn as a black complexioned He then is bom as a Brahmana with excess limbs and then again he is bom as a Brahmana.
He is relieved of all the sins by serving food to the Brahmanas. The one who steals the ripe fruits is bom as an animal having fragrant aridafcosas.
It is called kasturl. Similarly by remaining as a deer for seven births, he is then bom as sulphur.
In one of his births, he is bom as a Sudra suffering from leprosy and then he is bom as a Brahmana with an insignificant ailment and remains quite lean and thin. Here he gets purified by giving away six pieces of gold in charity.
There is no doubt about it.
The one who steals away the paddy, is bom as a miser for seven births and remains filled with grief. He is then thrown into the pit of refuse from where he is freed ultimately.
The one who steals away the gold is bom as a degraded person, suffering from leprosy and the one who receives gold in charity also has to fall into the pit of refuse for a hundred years. Then suffering for the reward of all his misdeeds he again becomes a Brahmana with minor ailments.
He is relieved of the remaining part of the sin by giving away gold in charity.
The one who enjoys the company of an inaccessible woman, falls into the terrific hell.
He then is thrown into the terrific kumbhipdka hell for a hundred thousand years and becomes an insect of the pelvic region of loose woman.
He has then to be bom as an insect of refuse and he remains there for a lakh of years. He is then bom as an animal and thereafter as a petty creature. He is then bom a mleccha and thereafter he becomes a degraded Sudra. He is then bom as a eunuch and after, becoming a Brahmana suffering from ailment, he is reborn as a Brahmana who gets purified after visiting holy places but because of the impurity he remains issueless. He is relieved of the impurity by serving food to a lakh of Brahmanas and then obtains a son.
The enraged person is bom as a donkey for seven births, a quarrel-some person is bom as a crow for seven births, a person who gives away in charity, Sdlagrdma, he falls into the kdlasutra hell for a hundred years where he has to suffer.
He is then bom as a wagtail bird on earth.
The one who steals away iron, is deprived of progeny. The one who steals away ink, is bom as a parrot and the one who steals away sweets becomes an insect.
jgMt ggfggj;i Those who are envious of Brahmanas and teachers are bom as insects of the head. O father, the one who enjoys the company of loose woman has to suffer in the terrific hell for a hundred years and is then reborn as a useless insect, thereafter for seven births he is bom as a widow, a childless woman, untouchable and a woman with a severed nose. The one who steals away red articles, suffers from a blood ailment he also becomes Yavana having no character, is cruel and lame. He becomes a dwarf, devoid of dlksa, having an evil eye or becomes a one-eyed person. He then becomes arrogant, deaf, a denouncer of the Vedas, ill spoken and dumb, indulging in violence, devoid of hair, devoid of truth, beard and moustaches, ill spoken, deprived of teeth, untruthful, devoid of tongue, engaged in evil deeds and devoid of fingers. The one who steals books, he becomes a foolish person with disease. The one who receives a horse in charity
has to fall into the red urine hell for a hundred years and thereafter he is bom as a horse.
The one who steals away an elephant or receives the same in charity, has to remain as an elephant for a long period before he becomes a Sudra. The one who kills a he-goat without the yajna, the one who steals it or receives the goat in charity, has to fall in the kunda of puss for a hundred years and after that he is bom as a cdndala. He is then reborn as a goat for one year and thereafter the person is purified.
He is relieved of the curse after meeting his death with the weapon of the enemy. The one who takes back the things given in charity or the one who takes back his words, is bom as a mleccha and falls into the hell, the one who consumes alone sweets in the company of others, he surely falls into the kdlasutra hell, he remain there for a hundred years and is reborn as a goblin for a thousand years. He is then reborn as a filly or as an ant.
He is bom as a black wasp and during one birth he is bom as a bee, then a wasp for one birth, a large mosquito for one birth and ill¬ smelling insect for one birth, a bug for one birth and thereafter is bom as a foolish Sudra suffering from ailment. Getting free from the sin, he becomes a Brahmana again in due course of time. The one who steals away oil and the one who cmshes oil, becomes a louse for one birth and a wicked gold smith for one birth. Even the Brahmana the creator of the letters, if he steals away the riches of the giver of food, he has also to be thrown in the kunda of darkness and then has to be bom as a gold-smith. He has then to be bom as a widow and a kdyastha in one birth. In case a kdyastha has not eaten the flesh of his mother while remaining in the womb of the mother, it is not because of his grace but is due to his having no teeth.
O lord of Vraja, the gold smith, the trader in gold and a kayastha are all very clever and there is no one else more cruel than them on earth.
The heart of these people is always like the sharp edged dagger. In hundreds of the kayastha people only one could be found as a noble one but the goldsmith and the trader in gold can never be a noble person.
O father, therefore, people with great wisdom filled with welfare, well-versed in the scriptures and the religious people should not believe in them, keeping in view their own welfare. The one who usurps the boundary, thief of the land, the terrorist and the one who usurps the land surely falls into the kdlasiitra hell. He has to suffer there with hunger and thirst for sixty thousand years and then is thrown as the insect of refuse. He then is bom as an untouchable Sudra before he is relieved of the impurity.
Therefore the intellectuals should always be careful in using their intelligence.
The one who steals the red garment becomes an insect for one birth of red colour, he then is reborn as a Sudra and is then reborn as a sinless The one who is devoid of performing the sandhya thrice a day an the one who sleeps early in the morning at the time of performing sandhya, the thief of yajhopavlta, the one who performs sandhya in spite of being impure, the denouncer of the Vedic and post-Vedic literature is impure and falls for three births and instead of going to the heaven he falls in the hell.
The Sudra who cohabits with a Brahmana woman surely falls into the kumbhlpdka hell where he has to stay for three lakh of years, suffering all the times. He is then throwned in the kunda of boiling oil where he has to be bom through out the day and night and then he is bom as the insect of the pelvic region of the loose woman. For sixty thousand years he has to consume the filth of the pelvic region and for a lakh of births, he has to be bom as a cdnddla. He is bom as a Sudra with a wound. He is then purified and is bom as a Brahmana with ailment who gets purified after visiting the holy places. A person who adores a god placing him in an unclean environment, surely becomes a Sudra.
oinfyyxKvy ■ciFra:i The one who adores the stone Sivalinga with matted locks of hair, surely becomes a Yavana. If one prepares a weak Sivalinga, he becomes blind and in case a degraded linga is made, the one who makes it earns disgrace and the one who makes it without devotion, is bom as a pauper and deformed and a person with ailment because the result of the preparation of the linga is bestowed according to the making of the linga.
The one who makes a linga in clay, in ashes, cowdung, pindas or sand and adores it once he stays in heaven for a kalpa, Thereafter, he becomes an intelligent Brahmana possessing vast land. By adoring a hundred lifigas of Siva, one becomes a king in the land of Bharata.
By adoring a thousand Sivalihgas one surely gets the merit, he remains in heaven for a long time and remain a great king in the land of Bharata. By adoring ten thousand lingas, one becomes the lord of Bharata and by adoring a lakh of lingas one becomes the lord of the universe and if these lingas are adored with great devotion, one achieves extra merit.
One achieves birth in the race of Brahmana by taking a bath at holy places, performing charities, serving food to the Brahmanas and by adoring By performing additional tapas one becomes an intellectual Brahmana and a Vaisnava who has controlled all his senses. One is bom on the land of Bharata after performing deeds of great merit or with the touching of his feet, the earth gets purified. The pious and Vaisnava Brahmana bestows suspiciousness to the holy places and redeems thousands of his generations. This has been ordained in the Vedas.
A Brahmana becomes a physician because of his ill deeds and then a wicked surgeon, he is then bom for three births, as a wicked surgeon, a physician and a snake charmer, who is always wicked and is envious of the Brahmanas and the gods. For a thousand years he remains as a O lord of Vraja, the female messengers of the loose woman fall into the kalasutra hell for a number of years and then become lizards. After becoming a lizard for a birth, he "becomes a deer for three births, he~buffalo for a birth, a bear for a birth, a rhinoceros for a birth and for three births he is bom as a jackal. The one who cuts off the water from the tank of someone else and cuts the standing crop denoting the same, he becomes a crocodile during one birth and a tortoise for three births. A Brahmana greedy of fish and also consumes meat and also the meat which is not given to him is bom a fish and a deer. O father, he has to bear the ill-effects of his
misdeeds for a thousand years and by getting purified with his deeds, he becomes a Brahmana.
He who does not perform Ekadasl vrata, becomes degraded.
But he is relieved of the sin if he offers double the weight of the food he consumed, in charity.
The one who consumed food on my birthday, consumes the sin of the three worlds; there is no doubt about it. After eating the food, he falls into the hell and then he becomes a canddla.
Similarly the one who takes food on Sivaratri and Ramanavam! days meets with the same fate.
If one is unable to observe fast then he should consume the havisya food and should perform auspicious festivities serving food to the Brahmanas. He is then purified and is relieved of the sin.
Therefore, on that day one should recite my name delightfully. In case someone eats food on the night of a moonless day, he has to become a vulture for a crore of births, a pig for a hundred births and a wild animal for a hundred births.
Thereafter he becomes an impure Brahmana, a white kite and a parrot;.
An unmarried Brahmana and a goose. He who steals away the divine garments, he is bom a peacock for three births.
The one who steals away a bay-leaf becomes a duck for long time. He who steals away the images of gods, is bom as person with disease, a deaf and the hunch back. He who enjoys the company of his wife on Sunday and the five auspicious days besides using oil, honey and meat, surely falls into the hell named VajradaiHst ra where the sinner has to face grief for a thousand years. Thereafter he is bom as a mleccha for seven births, besides being a canddla or an ailing Sudra. Thereafter he is purified by becoming a Brahmana.
Therefore a religious minded person in the land of Bharata should make an effort not to take food on that particular day. The degraded person who does not bow in reverence while looking at a Brahmana or a god, becomes impure for the whole life and becomes a Yavana. He who does not welcome a Brahmana by getting up, surely earns the sin of killing a Brahmana for seven births. He who is envious of Siva becomes a temple priest or a cock for seven births.
A person who unknowingly destroys adoration of the gods and ancestors, falls into the terrific hell. He has to remain there for a thousand years and is reborn for three births as a crow. He is then reborn as a jackal at a holy place for three births and consumes dead bodies. 0 lord of Vraja, thereafter the sinner during the three births, protects dead bodies in holy places and snatches coffins. Such of the foolish people as neither adored the gods nor the teacher with devotion or provide them with good food surely get cursed and become temple priests. He becomes hostile to gods and he does not earn merit by performing pujd. The one who extinguishes the lamps with his hand is bom as a fire-fly for seven births.
The one who eats without offering food to his family gods or the one who is quite greedy for fish, becomes a fish-eating-bird and then is bom as a cat for seven births.
He who steals away the begs becomes a pigeon, he who steals a garland becomes a bird; the one who steals away paddy, becomes a sparrow and a thief of meat becomes an elephant.
craV qi: i m m i A poet who attacks intellectuals becomes a frog for seven births. Such of the petty intellectuals as poses himself as a Brahmana, becomes a mangoose for seven births, a person suffering from leprosy during one birth and a chameleon for three births. He then becomes a wasp during one birth and then becomes an ant of the trees. He then is reborn as a Sfldra, Vaisya, Ksatriya and a Brahmana, he who sells away girls of all the four varnas, surely falls in the hell and remains there till the time of the sun and the moon. Thereafter he becomes a hunter selling meat. He suffers from some aliment according to his earlier evil deeds.
A Brahmana who sells away my name can never be freed and can never achieve salvation.
This is certain. The one who remaining on earth does not recite my name, such an ignorant person becomes a cow during one birth, a goat and a ram and then for seven births he is to be bom as a he-buffalo. A person who is a great conspirator, wicked and is devoid of dharma, becomes an oil¬ man and a potter. The one who paints false blemishes and denounces the gods as well as the Brahmanas, becomes a black-smith during one birth and for seven births he has to be bom as a washerman. Such of the BrShmana, Ksatriyas, Vaisyas and Sudras are denounced and are unclean as they are bom as mlecchas for ten The one who is lustful of woman, passionate and always thinks of them, suffers from the disease of consumption and in the next birth he is bom as a eUnuch.
The one who looks with passionate eyes, at the pelvic region of the wives of others, the breasts and the faces of woman becomes blind and in his next birth he becomes a eunuch. A Brahmana who being ignorant performs evil deeds and indulges himself in killing, falls into the Andhatamisra hell for ten thousand years.
Thereafter he is bom as an astrologer, receiver of charities and remains devoid of wisdom. He is then bom as a Sudra and then a Brahmana according to his deeds.
An astrologer who is well-versed in the scriptures if speaks falsehood, he surely becomes the chief of the monkeys for seven births.
Thereafter, as a result of the reward of the tapas for several births, he is bom in the land of Bharata and becomes a virtuous Brahmana. The person devoid of dharma becomes sinful. The one who performs his dharma is considered to be extremely purified like fire and illustrious and even the gods are afraid of him. As the Gahga is the most sacred of all the rivers, Puskara is sacred among the holy places, Kasipurl among the cities, Siva among the intellectual, the Vedas among the scriptures, the pipala tree among the trees, my adoration among the tapas, various types of tapas and fasting among performing of vratas, similarly the Brahmanas are adorable among all the people.
All the tlrthas reside in the feet of Brahmanas and the dust of the Brahmana's feet is considered to be quite auspicious and destroys sins and ailments; their blessing bestows welfare. O father, thus I have narrated to you the effects of the evil and good deeds as heard by me. Now you listen to the rest. After listening to the scriptures, one should offer gold, silver, clothes and betel to the Brahmanas. For my pleasure the reciter should be given a hundred gold coins, a cow, silver, costumes and betels.
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 313871 (2021-07-16T02:23:19Z); Shanti Lal Nagar English scan pages n1441–n1455: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n1441/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.