Prakṛti-khaṇḍa · Chapter 30
Source2.30 यम उवाच ।। हरिसेवारतः शुद्धो योगी सिद्धो व्रतो सति ।। तपस्वी ब्रह्मचारी च न याति नरकं यतिः ।। १ ।। कटुवाचा बान्धवांश्च खलत्वेन च यो नरः ।। दग्धान्करोति बलवान्वह्निकुण्डं प्रयाति सः ।। २ ।। गात्रलोमप्रमाणाब्दं तत्र स्थित्वा हुताशने ।। पशुयोनिमवाप्नोति रौद्रे दग्धस्त्रिजन्मनि ।। ३ ।। ब्राह्मणं तृषितं क्षुब्धं प्रतप्तं गृहमागतम् ।। न भोजयति यो मूढस्तप्तकुण्डं प्रयाति सः ।। ४ ।। तत्र लोमप्रमाणाब्दं स्थित्वा तत्र च दुःखितः ।। तप्तस्थले वह्निकुण्डे पक्षी च सप्तजन्मसु ।। ५ ।। रविवारार्कसंक्रान्त्याममायां श्राद्धवासरे ।। वस्त्राणां क्षारसंयोगं करोति यो हि मानवः ।। ६ ।। स याति क्षारकुण्डं च सूत्रमानाब्दमेव च ।। स व्रजेद्राजकीं योनिं सप्तजन्मसु भारते ।। ७ ।। स्वदत्तां परदत्तां वा ब्रह्मवृत्तिं हरेत्तु यः ।। षष्टिवर्षसहस्राणि विट्कुण्डं च प्रयाति सः ।। ८ ।। षष्टिवर्षसहस्राणि विड्भोजी तत्र तिष्ठति ।। षष्टिवर्षसहस्राणि विट्कृमिश्च पुनर्भुवि ।।९।। परकीयतडागे च तडागं यः करोति च ।। उत्सृजेद्दैवदोषेण मूत्रकुण्डं प्रयाति सः ।। 2.30.१० ।। तद्रेणुमानवर्षं च तद्भोजी तत्र तिष्ठति ।। भारते गोधिका चैव स भवेत्सप्तजन्मसु ।। ११ ।। एकाकी मिष्टमश्नाति श्लेष्मकुण्डं प्रयाति सः ।। पूर्णमब्दशतं चैव तद्भोजी तत्र तिष्ठति ।। १२ ।। पूर्णमब्दशतं चैव स प्रेतो भारते भवेत् ।। श्लेष्ममूत्रगरं चैव पूयं भुङ्क्ते ततः शुचिः ।। १३ ।। पितरं मातरं चैव गुरुं भार्य्यां सुतं सुताम् ।। यो न पुष्णात्यनाथं च गरकुण्डं प्रयाति सः ।। १४ ।। पूर्णमब्दसहस्रं च तद्भोजी तत्र तिष्ठति ।। ततो व्रजेद्भूतयोनिं शतवर्षं ततः शुचिः ।। १५ ।। दृष्ट्वातिथिं वक्रचक्षुः करोति यो हि मानवः ।। पितृदेवास्तस्य जलं न गृह्णन्ति च पापिनः ।। १६ ।। यानि कानि च पापानि ब्रह्महत्यादिकानि च ।। इहैव लभते चान्ते दूषिकाकुण्डमाव्रजेत्।। १७ ।। पूर्णमब्दशतं चैव तद्भोजी तत्र तिष्ठति ।। ततो नरो भवेद्भूमौ दरिद्रः सप्तजन्मसु ।। १८ ।। दत्त्वा द्रव्यं च विप्राय चान्यस्मै दीयते यदि।। स तिष्ठति वसाकुण्डे तद्भोजी शतवत्सरम्।।१९।। ततो भवेत्स चण्डालस्त्रिजन्मनि ततः शुचिः ।। कृकलासो भवेत्सोऽपि भारते सप्तजन्मसु ।। ततो भवेन्मानवश्च दरिद्रोऽल्पायुरेव च ।।2.30.२०।। पुमांसं कामिनी वाऽपि कामिनीं वा पुमानथ ।। यः शुक्रं पाययत्येव शुक्रकुण्डं प्रयाति सः ।। २१ ।। पूर्णमब्दशतं चैव तद्भोजी तत्र तिष्ठति ।। योनिकृमिः शताब्दं च भवेद्भुवि ततः शुचिः ।। २२ ।। सन्ताड्य च गुरुं विप्रं रक्तपातं च कारयेत् ।। स च तिष्ठत्यसृक्कुण्डे तद्भोजी शतवत्सरम्।।२३।। ततो भवेद्व्याधजन्म सप्तजन्मसु भारते ।। ततः शुद्धिमवाप्नोति मानवश्च क्रमेण च ।। २४ ।। अश्रु स्रवन्तं गायन्तं भक्तं दृष्ट्वा च गद्गदम् ।। श्रीकृष्णगुणसंगीते हसत्येव हि यो नरः ।। २५ ।। स वसेदश्रुकुण्डे च तद्भोजी शतवत्सरम् ।। ततो भवेत्स चण्डालस्त्रिजन्मनि ततः शुचिः ।। २६ ।। करोति खलतां शश्वदशुद्धहृदयो नरः ।। कुण्डं गात्रमलानां च स च याति दशाब्दकम् ।। २७ ।। ततः स गार्दभीं योनिमवाप्नोति त्रिजन्मनि ।। त्रिजन्मनि च शार्गालीं ततः शुद्धो भवेद्ध्रुवम् ।। २८ ।। बधिरं यो हसत्येव निन्दत्येव हि मानवः ।। स वसेत्कर्णविट्कुण्डे तद्भोजी शतवत्सरम् ।। २९ ।। ततो भवेत्स बधिरो दरिद्रः सप्तजन्मसु ।। सप्तजन्मस्वङ्गहीनस्ततः शुद्धिं लभेद्ध्रुवम् ।। ।। 2.30.३० ।। लोभात्स्वपालनार्थाय जीविनं हन्ति यो नरः ।। मज्जाकुण्डे वसेत्सोऽपि तद्भोजी लक्षवर्षकम् ।। ३१ ।। ततो भवेत्स शशको मीनश्च सप्तजन्मसु ।। एणादयश्च कर्म्मभ्यस्ततः शुद्धिं लभेद्ध्रुवम् ।।३२।। स्वकन्यापालनं कृत्वा विक्रीणाति हि यो नरः ।। अर्थलोभान्महामूढो मांसकुण्डं प्रयाति सः ।। ३३ ।। कन्यालोमप्रमाणाब्दं तद्भोजी तत्र तिष्ठति ।। तं च कुण्डे प्रहारं च करोति यमकिङ्करः ।। ३४ ।। मांसभारं मूर्ध्नि कृत्वा रक्तधारां लिहेत्क्षुधा ।। ततो हि भारते पापी कन्याविट्सु कृमिर्भवेत् ।। ३५ ।। षष्टिवर्षसहस्राणि व्याधश्च सप्तजन्मसु ।। त्रिजन्मनि वराहश्च कुक्कुरस्सप्तजन्मसु ।। ३६ ।। सप्तजन्मसु मण्डूको जलौकाः सप्तजन्मसु ।। सप्तजन्मसु काकश्च ततः शुद्धिं लभेद्ध्रुवम् ।। ३७ ।। व्रतानामुपवासानां श्राद्धादीनां च संयमे ।। न करोति क्षौरकर्म सोऽशुचिः सर्वकर्मसु ।। ३८ ।। स च तिष्ठति कुण्डेषु नखादीनां च सुन्दरि ।। तदेव दिनमानाब्दं तद्भोजी दण्डताडितः ।। ३९ ।। सकेशं पार्थिवं लिङ्गं यो वाऽर्चयति भारते ।। स तिष्ठति केशकुण्डे मृद्रेणुमानवर्षकम् ।। 2.30.४० ।। तदन्ते यावनीं योनिं प्रयाति हरकोपतः ।। शताब्दाच्छुद्धिमाप्नोति स्वकुलं लभते ध्रुवम् ।। ४१ ।। पितॄणां यो विष्णुपदे पिण्डं नैव ददाति च ।। स तिष्ठत्यस्थिकुण्डे च स्वलोमाब्दं महोल्बणे ।। ४२ ।। ततः स्वयोनिं संप्राप्य खञ्जः सप्तसु जन्मसु ।। भवेन्महादरिद्रश्च ततः शुद्धो हि दण्डतः ।। ४३ ।। यः सेवते महामूढो गुर्विणीं च स्वकामिनीम् ।। प्रतप्तताम्रकुण्डे च शतवर्षं स तिष्ठति।। ।। ४४ ।। अवीरान्नं च यो भुङ्क्ते ऋतुस्नातान्नमेव च ।। लौहकुण्डे शताब्दं च स च तिष्ठति तप्तके ।। ४९ ।। स व्रजेद्राजकीं योनिं कर्मकारीं च सप्तसु ।। महाव्रणी दरिद्रश्च ततः शुद्धो भवेन्नरः ।। ।। ४६ ।। यो हि घर्माक्तहस्तेन देवद्रव्यमुपस्पृशेत् ।। शतवर्षप्रमाणं च घर्मकुण्डे स तिष्ठति ।। ४७ ।। यः शूद्रेणाभ्यनुज्ञातो भुङ्क्ते शूद्रान्नमेव च ।। स च तप्तसुराकुण्डे शताब्दं तिष्ठति द्विजः ।। ४८।। ततो भवेच्छ्रद्रयाजी ब्राह्मणः सप्तजन्मसु ।। शूद्रश्राद्धान्नभोजी च ततः शुद्धो भवेद् ध्रुवम् ।। ।। ४९ ।। वाग्दुष्टा कटुवाचा या ताडयेत्स्वामिनं सदा ।। तीक्ष्णकण्टककुण्डे सा तद्भोजी तत्र तिष्ठति ।। 2.30.५० ।। ताडिता यमदूतेन दण्डेन च चतुर्युगम् ।। तत उच्चैःश्रवाः सप्तजन्मस्वेव ततः शुचिः ।।५१।। विषेण जीविनं हन्ति निर्दयो यो हि पामरः ।। विषकुंडे च तद्भोजी सहस्राब्दं च तिष्ठति।। ।।५२।। ततो भवेन्नृघाती च व्रणी स्यात्सप्तजन्मसु ।। सप्तजन्मसु कुष्ठी च ततः शुद्धो भवेद्ध्रुवम् ।।५३।। दण्डेन ताडयेद्यो हि वृषं च वृषवाहकः ।। भृत्यद्वारा स्वतन्त्रो वा पुण्यक्षेत्रे च भारते ।। ५४ ।। प्रतप्ततैलकुण्डे च स तिष्ठति चतुर्युगम् ।। गवां लोमप्रमाणाब्दं वृषो भवति तत्परम् ।। ५५ ।। दन्तेन हन्ति जीवं यो लौहेन बडिशेन वा ।। दन्तकुण्डे वसेत्सोऽपि वर्षाणामयुतं सति ।। ५६ ।। ततः स्वयोनिं संप्राप्य चोदरव्याधिसंयुतः।। क्लिष्टेन जन्मनैकेन ततः शुद्धो भवेन्नरः।।५७।। यो भुंक्ते च वृथा मांसं मत्स्यभोजी च ब्राह्मणः ।। हरेरनैवेद्यभोजी कृमिकुण्डं प्रयाति सः ।। ५८ ।। स्वलोममानवर्षं च तद्भोजी तत्र तिष्ठति ।। ततो भवेन्म्लेच्छजातिस्त्रिजन्मनि ततो द्विजः ।।५९।। ब्राह्मणः शूद्रयाजी यः शूद्रश्राद्धान्नभोजकः ।। शूद्राणां शवदाही च पूयकुण्डं व्रजेद्ध्रुवम् ।।2.30.६०।। यावल्लोमप्रमाणाब्दं यजमानस्य सुव्रते ।। ताडितो यमदूतेन तद्भोजी तत्र तिष्ठति ।। ६१ ।। ततो भारतमागत्य स शूद्रः सप्तजन्मसु ।। महाशूली दरिद्रश्च ततः शुद्धः पुनर्द्विजः ।। ६२ ।। लघुं कूरं महान्तं वा सर्पं हन्ति च यो नरः ।। स्वात्मलोमप्रमाणाब्दं सर्पकुण्डं प्रयाति सः ।। ६३ ।। सर्पेण भक्षितः सोऽपि यमदूतेन ताडितः ।। वसेच्च सर्पविट्जीवी ततः सर्पो भवेद्ध्रुवम् ।। ६४ ।। ततो भवेन्मानवश्चाप्यल्पायुर्दद्रुसंयुतः ।। महाक्लेशेन तन्मृत्युः सर्पेण भक्षणं ध्रुवम् ।। ६५ ।। विधिं प्रकल्प्य जीवांश्च क्षुद्रजन्तूंश्च हन्ति यः ।। सदंशमशके कुण्डे जन्ममानदिनाब्दकम् ।। ६६ ।। दिवानिशं भक्षितस्तैरनाहारश्च शब्दकृत् ।। बद्धहस्तपदादिश्च यमदूतेन ताडितः।। ६७ ।। ततो भवेत्क्षुद्रजन्तुर्जातिर्वै यावती स्मृता ।। ततो भवेन्मानवश्च सोऽङ्गहीनस्ततः शुचिः ।। ६८ ।। यो मूढो मधु गृह्णाति हत्वा च मधुमक्षिकाः ।। स एव गरले कुंडे जीवमानदिनाब्दकम् ।। ६९ ।। भक्षितो गरलैर्दग्धो यमदूतेन ताडितः ।। ततो हि मक्षिकाजातिस्ततः शुद्धो भवेन्नरः ।। 2.30.७० ।। दण्डं करोत्यदंड्ये च विप्रे दण्डं करोति च ।। स कुण्डं वज्रदंष्ट्राणां कीटानां वै प्रयाति च ।। ७१ ।। तल्लोममानवर्षं च तत्र तिष्ठत्यहर्निशम् ।। शब्दकृद्भक्षितस्तैश्च ततः शुद्धो भवेन्नरः ।। ७२ ।। अर्थलोभेन यो भूपः प्रजादण्डं करोति च ।। वृश्चिकानां च कुण्डेषु तल्लोमाब्दं वसेद्ध्रुवम् ।। ७३ ।। ततो वृश्चिकजातिश्च सप्तजन्मसु जायते ।। ततो नरश्चाङ्गहीनो व्याधियुक्तो भवेद्ध्रुवम् ।। ७४ ।। ब्राह्मणः शस्त्रधारी यो ह्यन्येषां धावको भवेत् ।। सन्ध्याहीनश्च मूढश्च हरिभक्तिविहीनकः ।। ७५ ।। स तिष्ठति स्वलोमाब्दं कुण्डादिषु शरादिषु ।। विद्धः शरादिभिः शश्वत्ततः शुद्धो भवेन्नरः ।। ७६ ।। कारागारे सान्धकारे निबध्नाति प्रजाश्च यः ।। प्रमत्तः स्वल्पदोषेण गोलकुण्डं प्रयाति सः ।। ।। ७७ ।। तत्कुण्डं तप्ततोयाक्तं सान्धकारं भयङ्करम् ।। तीक्ष्णदंष्ट्रैश्च कीटैश्च संयुक्तं गोलकुण्डकम् ।। १७८।। कीटैर्विद्धो वसेत्तत्र प्रजालोमाब्दमेव च ।। ततो भवेन्नीचभृत्यस्ततः शुद्धो नरो भुवि ।। ७९ ।। सरोवरादुत्थितांश्च नक्रादीन्हन्ति यः सति ।। नक्रकण्टकमानाब्दं नक्रकुण्डं प्रयाति सः १।। 2.30.८० ।। ततो नक्रादिजातिश्च भवेन्नद्यादिषु ध्रुवम् ।। ततः सद्यो विशुद्धो हि दण्डेनैव नरः पुनः ।। ८१ ।। वक्षः श्रोणीस्तनास्यं च यः पश्यति परस्त्रियाः ।। कामेन कामुको यो हि पुण्यक्षेत्रे च भारते ।।८२।। स वसेत्काककुण्डं च काकैश्च क्षुण्णलोचनः ।। ततः स्वलोममानाब्दं ततश्चान्धस्त्रिजन्मनि।।८३।। सप्तजन्मदरिद्रश्च महाक्रूरश्च पातकी ।। भारते स्वर्णकारश्च स च स्वर्णवणिक्ततः ।। ८४ ।। यो भारते ताम्रचौरो लौहचौरश्च सुन्दरि ।। स स्वलोमप्रमाणाब्दं वज्रकुण्डं प्रयाति वै ।। ८९ ।। तत्रैव वज्रविड्भोजी वज्रैश्च क्षुण्णलोचनः ।। ताडितो यमदूतेन ततः शुद्धो भवेन्नरः ।। ८६ ।। भारते देवचौरश्च देवद्रव्यादिहारकः ।। सुदुष्करे वज्रकुण्डे स्वलोमाब्दं वसेद्ध्रुवम् ।। ८७ ।। देहदग्धो हि तद्वज्रैरनाहारश्च शब्दकृत् ।। ताडितो यमदूतेन ततः शुद्धो भवेन्नरः ।। ।। ८८ ।। रौप्यगव्यां शुकानां च यश्चौरः सुरविप्रयोः ।। तप्तपाषाणकुण्डे च स्वलोमाब्दं वसेद्ध्रुवम् ।। ८९ ।। त्रिजन्मनि बकः सोऽपि श्वेतहंसस्त्रिजन्मनि ।। जन्मैकं शङ्खचिल्लश्च ततोऽन्ये श्वेतपक्षिणः ।। 2.30.९० ।। ततो रक्तविकारी च शूली वै मानवो भवेत् ।। सप्तजन्मसु चाल्पायुस्ततः शुद्धो भवेन्नरः ।। ९१ ।। रैत्यकांस्यादिपात्रं च यो हरेत्सुरविप्रयोः ।। तीक्ष्णपाषाणकुण्डे च स्वलोमाब्दं वसेद्ध्रुवम् ।। ९२ ।। स भवेदश्वजातिश्च भारते सप्तजन्मसु ।। ततोऽ धिकाङ्गयुक्तश्च पादरोगी ततः शुचिः ।। ९३ ।। पुंश्चल्यन्नं च यो भुंक्ते पुंश्चलीजीव्यजीवनः ।। स्वलोममानवर्षं च लालाकुण्डे वसेद्ध्रुवम् ।। ९४ ।। ताडितो यमदूतेन तद्भोजी तत्र तिष्ठति ।। ततश्चक्षुश्शूलरोगी ततः शुद्धः क्रमेण सः ।। ९५ ।। । म्लेच्छसेवी मषीजीवी यो विप्रो भारते भुवि ।। स च तप्तमषीकुण्डे स्वलोमाब्दं वसेद्ध्रुवम् ।। ९६ ।। ताडितो यमदूतेन तद्भोजी तत्र तिष्ठति ।। ततस्त्रिजन्मनि भवेत्कृष्णवर्णः पशुः सति ।। ९७ ।। त्रिजन्मनि भवेच्छागः कृष्णसर्पस्त्रिजन्मनि ।। ततश्च तालवृक्षश्च ततः शुद्धो भवेन्नरः ।। ९८ ।। धान्यादि सस्यं ताम्बूलं यो हरेत्सुरविप्रयोः ।। आसनं च तथा तल्पं चूर्णकुण्डं प्रयाति सः ।। ९९ ।। शताब्दं तत्र निवसेद्यमदूतेन ताडितः ।। ततो भवेन्मेषजातिः कुक्कुटश्च त्रिजन्मनि ।। 2.30.१०० ।। ततो भवेन्मानवश्च कासव्याधियुतो भुवि ।। वंशहीनो दरिद्रश्चाप्यल्पायुश्च ततः शुचिः ।। १०१ ।। चक्रं करोति विप्राणां हृत्वा द्रव्यं च यो नरः ।। स वसेच्चक्रकुण्डे च शताब्दं दंडताडितः ।। १०२ ।। ततो भवेन्मानवश्च तैलकारस्त्रिजन्मनि ।। व्याधियुक्तो भवेद्रोगी वंशहीनस्ततः शुचिः ।। १०३ ।। बान्धवेषु च विप्रेषु कुरुते वक्रतां नरः।। प्रयाति वज्रकुण्डं च वसेत्तत्र युगं सति ।। १०४ ।। ततो भवेत्स वक्रांगो हीनाङ्गः सप्तजन्मसु ।। दरिद्रो वंशहीनश्च भार्य्याहीनस्ततः शुचिः ।। १०५ ।। शयने कूर्ममांसं च ब्राह्मणो यो हि भक्षति ।। कूर्म्मकुण्डे वसेत्सोऽपि शताब्दं कूर्म्मभक्षितः।।१०६।। ततो भवेत्कूर्म्मजन्म त्रिजन्मनि च सूकरः।। त्रिजन्मनि बिडालश्च मयूरश्च त्रिजन्मनि ।। १०७ ।। घृततैलादिकं चैव यो हरेत्सुरविप्रयोः ।। ज्वालकुण्डं स वै याति भस्मकुण्डं च पातकी ।। १०८।। तत्र स्थित्वा शताब्दं च स भवेत्तैलपायिकः ।। सप्तजन्मसु मत्स्यः स्यान्मूषकश्च ततः शुचिः ।। १०९ ।। सुगन्धितैलं धात्रीं च गन्धद्रव्यं तथैव वा ।। भारते पुण्यवर्षे च यो हरेत्सुरविप्रयोः ।। 2.30.११० ।। वसेद्दुर्गन्धकुंडे च दुर्गन्धं च लभेत्सदा ।। स्वलोममानवर्षं च ततो दुर्गन्धिको भवेत् ।। १११ ।। दुर्गंधिकः सप्तजनौ मृगनाभिस्त्रिजन्मनि ।। सप्तजन्म सुगंधिश्च ततो वै मानवो भवेत् ।। ११२ ।। बलेनैव खलत्वेन हिंसारूपेण वा सति ।। बली च यो हरेद्भूमिं भारते परपैतृकीम् ।। ११३ ।। स वसेत्तप्तशूले च भवेत्ततो दिवानिशम् ।। तप्ततैले यथा जीवो दग्धो भ्रमति सन्ततम् ।। ११४ ।। भस्मसान्न भवत्येव भोगदेहो न नश्यति ।। सप्तमन्वन्तरं पापी सन्तप्तस्तत्र तिष्ठति ।। ११५ ।। शब्दं करोत्यनाहारो यमदूतेन ताडितः ।। षष्टिवर्षसहस्राणि विट्कृमिर्भारते ततः ।। ११६ ।। ततो भवेद्भूमिहीनो दरिद्रश्च ततः शुचिः ।। ततः स्वयोनिं संप्राप्य शुभकर्मा भवेत्पुनः ।। ११७ ।। छिनत्ति जीविनः खङ्गैर्दयाहीनः सुदारुणः ।। नरघाती हन्ति नरमर्थलोभेन भारते ।। ११८ ।। असिपत्रे च स वसेद्यावदिन्द्राश्चतुर्दश ।। तेषु चेद्ब्राह्मणान्हन्ति शतमन्वन्तरं तदा ।।११९ ।। छिन्नाङ्गश्च भवेत्पापी खङ्गधारेण सन्ततम् ।। अनाहारः शब्दकृच्च यमदूतेन ताडितः ।। 2.30.१२० ।। चण्डालः शतजन्मानि भारते सूकरो भवेत् ।। कुक्कुरः शतजन्मानि सृगालः सप्तजन्मसु ।। १२१ ।। व्याघ्रश्च सप्तजन्मानि वृकश्चैव त्रिजन्मनि ।। जन्मसप्तसु गंडो स्यान्महिषश्च त्रिजन्मनि ।। १२२ ।। ग्रामं वा नगरं वाऽपि दाहनं यः करोति च ।। क्षुरधारे वसेत्सोऽपि च्छिन्नाङ्गस्त्रियुगं सति ।। ।। १२३ ।। ततः प्रेतो भवेत्सद्यो वह्निवक्त्रो भ्रमेन्महीम् ।। सप्तजन्मामेध्यभोजी खद्योतः सप्तजन्मसु ।। १२४ ।। ततो भवेन्महाशूली मानवः सप्तजन्मसु ।। सप्तजन्म गलत्कुष्ठी ततः शुद्धो भवेन्नरः ।। १२५ ।। परकर्णोपजापेन परनिन्दां करोति यः ।। परदोषे महातोषी देवब्राह्मणनिन्दकः ।।१२६।। सूचीमुखे स च वसेत्सूचीविद्धो युगत्रयम् ।। ततो भवेद्वृश्चिकश्च सर्पः स्यात्सप्तजन्मसु ।। १२७ ।। वज्रकीटः सप्तजनौ भस्मकीटस्ततः परम् ।। ततो भवेन्मानवश्च महाव्याधिस्ततः शुचिः ।। १२८ ।। गृहिणां च गृहं भित्त्वा वस्तुतेयं करोति यः ।। गाश्च च्छागांश्च मेषांश्च याति गोधामुखं च सः ।। १२९ ।। ततो भवेत्सप्तजनौ गोजातिर्व्याधिसंयुतः ।। त्रिजन्ममेषजातिश्च च्छागजातिस्त्रिजन्मनि ।। 2.30.१३० ।। ततो भवेन्मानवश्च नित्यरोगी दरिद्रकः ।। भार्य्याहीनो बन्धुहीनः सन्तापी च ततः शुचिः ।। १३१ ।। सामान्यद्रव्यचौरश्च याति नक्रमुखं युगम् ।। ततो भवेन्मानवश्च महारोगी ततः शुचिः ।। ।। १३२ ।। हन्ति गाश्च गजांश्चैव तुरगांश्च नरांस्तथा ।। स याति गजदंशं च महापापी युगत्रयम् ।। १३३ ।। ताडितो यमदूतेन गजदन्तेन सन्ततम् ।। स भवेद्गजजातिश्च तुरगश्च त्रिजन्मनि ।। गोजातिम्लेच्छजातिश्च ततः शुद्धो भवेन्नरः ।। १३४ ।। जलं पिबन्तीं तृषितां गां वारयति यो नरः ।। तच्छुश्रूशाविहीनश्च गोमुखं याति मानवः ।। १३५ ।। नरकं गोमुखाकारं कृमितप्तोदकान्वितम् ।। तत्र तिष्ठति सन्तप्तो यावन्मन्वन्तरावधि ।। १३६ ।। ततो नरोऽपि गोहीनो महारोगी दरिद्रकः ।। सप्त जन्मन्यन्त्यजातिः ततः शुद्धो भवेन्नरः ।। १३७ ।। गोहत्यां ब्रह्महत्यां च यः करोत्यतिदेशिकीम् ।। यो हि गच्छेदगम्यां च सन्ध्याहीनोऽप्यदीक्षितः ।। १३८ ।। प्रतिग्राही च तीर्थेषु ग्रामयाजी च देवलः ।। शूद्राणां सूपकारश्च प्रमत्तो वृषलीपतिः ।। १३९ ।। गोहत्यां ब्रह्महत्यां च स्त्रीहत्यां च करोति यः ।। मित्रहत्यां भ्रूणहत्यां महापापी च भारते ।। 2.30.१४० ।। कुम्भीपाके स च वसेद्यावदिन्द्राश्चतुर्दश ।। ताडितो यमदूतेन चूर्ण्यमानश्च सन्ततम् ।। १४१ ।। क्षणं पतति वह्नौ च क्षणं पतति कण्टके ।। क्षणं च तप्ततैलेषु तप्ततोयेषु च क्षणम् ।। १४२ ।। क्षणं च तप्तपाषाणे तप्तलोहे क्षणं ततः ।। गृध्रकोटिस्रहस्राणि शतजन्मानि सूकरः ।। १४३ ।। काकश्च सप्तजन्मानि सर्पस्स्यात्सप्तजन्मसु ।। षष्टिवर्षसहस्राणि ततो वै विट्कृमिर्भवेत् ।। १४४ ।। ततो भवेत्स वृषणो गलत्कुष्ठी दरिद्रकः ।। यक्ष्मग्रस्तो वंशहीनो भार्य्याहीनस्ततः शुचिः ।। १४५ ।। सावित्र्युवाच ।। ब्रह्महत्या च गोहत्या किंविधा वाऽऽतिदेशिकी ।। का वा नृणामगम्या वा को वा सन्ध्याविहीनकः ।। १४६ ।। अदीक्षितः पुमान्को वा को वा तीर्थे प्रतिग्रही ।। द्विजः को वा ग्रामयाजी को वा विप्रश्च देवलः ।। १४७ ।। शूद्राणां सूपकारः कः प्रमत्तो वृषलीपतिः ।। एतेषां लक्षणं सर्वं वद वेदविदां वर ।। १४८ ।। यम उवाच ।। श्रीकृष्णे च तदर्च्चायां मृन्मय्यां प्रकृतौ तथा ।। शिवे च शिवलिङ्गे वा सूर्य्ये सूर्य्यमणौ तथा ।। १४९ ।। गणेशे वा तदर्च्चायामेवं सर्वत्र सुन्दरि ।। करोति भेदबुद्धिं यो ब्रह्महत्यां लभेत्तु सः।।2.30.१५०।। स्वगुरौ स्वेष्टदेवे वा जन्मदातरि मातरि।। करोति भेदबुद्धिं यो ब्रह्महत्यां लभेत्तु सः।।१५१।। वैष्णवेष्वन्यभक्तेषु ब्राह्मणेष्वितरेषु च ।। करोति समतां यो हि ब्रह्महत्यां लभेत्तु सः ।। १५२ ।। यो मूढो विष्णुनैवेद्ये चान्यनैवेद्यके तथा ।। हरेः पादोदकेष्वन्यदेवपादोदके तथा ।। करोति समतां यो हि ब्रह्महत्यां लभेत्तु सः ।। १५३ ।। सर्वेश्वरेश्वरे कृष्णे सर्वकारणकारणे ।। सर्वाद्ये सर्वदेवानां सेव्ये सर्वान्तरात्मनि ।। १५४ ।। माययाऽनेकरूपे वाऽप्येक एव हि निर्गुणे ।। करोत्यन्येन समतां ब्रह्महत्यां लभेत्तु सः ।। १५५ ।। पितृदेवार्चनां पौर्वापरां वेदविनिर्मिताम् ।। यः करोति निषेधं च ब्रह्महत्यां लभेत्तु सः ।। १५६ ।। ये निन्दन्ति हृषीकेशं तन्मन्त्रोपासकं तथा ।। पवित्राणां पवित्रं च ब्रह्महत्यां लभन्ति ते ।। १५७ ।। शिवं शिवस्वरूपं च कृष्णप्राणाधिकं प्रियम् ।। पवित्राणां पवित्रं च ज्ञानानन्दं सनातनम् ।। १५८।। प्रधानं वैष्णवानां च देवानां सव्यमीश्वरम्।। ये नार्चयन्ति निन्दन्ति ब्रह्महत्यां लभंति ते ।। १५९ ।। ये विष्णुमायां निन्दन्ति विष्णुभक्तिप्रदां सतीम् ।। सर्वशक्तिस्वरूपां च प्रकृतिं सर्वमातरम् ।। 2.30.१६० ।। सर्वदेवीस्वरूपां च सर्वाद्यां सर्ववन्दिताम् ।। सर्वकारणरूपां च ब्रह्महत्यां लभन्ति ते ।। १६१ ।। कृष्णजन्माष्टमीं रामनवमीं पुण्यदां पराम् ।। शिवरात्रिं तथा चैकादशीं वारं रवेस्तथा ।। १६२ ।। पञ्चपर्वाणि पुण्यानि ये न कुर्वन्ति मानवाः ।। लभन्ते ब्रह्महत्यां ते चाण्डालाधिकपापिनः ।। १६३ ।। अम्बुवीच्यांबुखनने जले शौचादिकं च ये ।। कुर्वन्ति भारते वत्से ब्रह्महत्यां लभन्ति ते ।। १६४ ।। गुरुं च मातरं तातं साध्वीं भार्य्यां सुतं सुताम् ।। अनाथान्यो न पुष्णाति ब्रह्महत्यां लभेत्तु सः ।। १६५ ।। विवाहो यस्य न भवेन्न पश्यति सुतं च यः ।। हरिभक्तिविहीनो यो ब्रह्महत्यां लभेत्तु सः ।। १६६ ।। हरेरनैवेद्यभोजी नित्यं विष्णुं न पूजयेत् ।। पुण्यं पार्थिवलिंगं वा ब्रह्महत्यां लभेत्तु सः ।। १६७ ।। आहारं कुर्वतीं गां च पिबन्तीं यो निवारयेत् ।। याति गोविप्रयोर्म्मध्ये गोहत्यां च लभेत्तु सः ।। १६८ ।। दण्डैर्गास्ताडयेन्मूढो यो विप्रो वृषवाहकः ।। दिने दिने गवां हत्यां लभते नात्र संशयः ।। १६९ ।। ददाति गोभ्य उच्छिष्टं योजयेद्वृषवाहकम् ।। भोजयेद्वृषवाहान्नं स गोहत्यां लभेद्ध्रुवम्।। ।। 2.30.१७०।। वृषलीपतिं याजयेद्यो भुंक्तेऽन्नं तस्य यो नरः ।। गोहत्याशतकं सोऽपि लभते नात्र संशयः ।। १७१ ।। पादं ददाति वह्नौ च गाश्च पादेन ताडयेत् ।। गृहं विशेदधौतांघ्रिः स्नात्वा गोवधमाप्नुयात् ।। १७२ ।। यो भुंक्ते स्निग्धपादेन शेते स्निग्धांघ्रिरेव च ।। सूर्य्योदये च द्विर्भोजी स गोहत्यां लभेद्ध्रुवम् ।। १७३ ।। अवीरान्नं च यो भुंक्ते योनिजीवी च वै द्विजः ।। यस्त्रिसन्ध्याविहीनश्च स गोहत्यां लभेद् ध्रुवम् ।।१७४।। पितॄंश्च पर्वकाले च तिथिकाले च देवताम् ।। न सेवतेऽतिथिं यो हि गोहत्यां स लभेद्ध्रुवम् ।। १७५ ।। स्वभर्तरि च कृष्णे च भेदबुद्धिं करोति या ।। कटूक्त्या ताडयेत्कान्तं सा गोहत्यां लभेद्ध्रुवम् ।।१७६।। गोमार्गखननं कृत्वा वपते सस्यमेव च ।। तडागे वा तदूर्ध्वं वा स गोहत्यां लभेद्ध्रुवम् ।। १७७ ।। प्रायश्चित्तं गोवधस्य यः करोति व्यतिक्रमम् ।। अर्थलोभादथाज्ञानात्स गोहत्यां लभेद्ध्रुवम् ।। १७८ ।। राजके दैवके यत्नाद्गोस्वामी गां न पातयेत् ।। दुःखं ददाति यो मूढो गोहत्यां स लभेद्ध्रुवम् ।।१७९।। प्राणिनं लंघयेद्यो हि देवार्चायां रतं जलम् ।। नैवेद्यं पुष्पमन्नं च स गोहत्यां लभेद्ध्रुवम् ।। ।।2.30.१८०।। शश्वन्नास्तीति वादी यो मिथ्यावादी प्रतारकः ।। देवद्वेषी गुरुद्वेषी स गोहत्यां लभेद्ध्रुवम् ।। १८१ ।। देवताप्रतिमां दृष्ट्वा गुरुं वा ब्राह्मणं सति ।। सम्भ्रमान्न नमेद्यो हि स गोहत्यां लभेद्ध्रुवम् ।।१८२।। न ददात्याशिषं कोपात्प्रणताय च यो द्विजः ।। विद्यार्थिने च विद्यां वै स गोहत्यां लभेद्ध्रुवम् ।।१८३।। गोहत्या ब्रह्महत्या च कथिता चातिदेशिकी ।। यथा श्रुतं सूर्य्यवक्त्रात्किं भूयः श्रोतुमिच्छसि ।। १८४ ।। सावित्र्युवाच ।। वास्तवे चातिदेशे च सम्बन्धे पापपुण्ययोः ।। न्यूनाधिके च को भेदस्तन्मां व्याख्यातुमर्हसि ।। १८५ ।। यम उवाच ।। कुत्रापि वास्तवः श्रेष्ठो न्यूनोऽतिदेशिकस्सदा ।। कुत्रातिदेशिकः श्रेष्ठो वास्तवो न्यून एव च ।। १८६ ।। कुत्र वा समता साध्वि तयोर्वेदप्रमाणतः ।। करोति तत्र नास्थां यो गुरुहत्यां लभेत्तु सः ।। १८७ ।। पुरा परिचिते विप्रे विद्यामन्त्रप्रदातरि ।। गुरौ पितृत्वमारोपाद्वस्तुतश्श्रेष्ठ उच्यते।।१८८।। पितुः शतगुणा माता मातुः शतगुणस्तथा।। विद्या मन्त्रप्रदाता च गुरुः पूज्यः श्रुतेर्मतः ।। १८९ ।। गुरुतो गुरुपत्नी च गौरवे च गरीयसी ।। यथेष्टं देवपत्नी च पूज्या चाभीष्टदेवता।। ।। 2.30.१९० ।। विप्रः शिवसमो यश्च विष्णुतुल्यपराक्रमः ।। राजाऽऽतिदेशिकाच्छ्रेष्ठो वास्तवो गुणलक्षतः ।। १९१ ।। सर्वं गङ्गासमं तोयं सर्वे व्याससमा द्विजाः ।। ग्रहणे सृर्य्यशशिनोश्चात्रैव समता तयोः ।। १९२ ।। आतिदेशिकहत्याया वास्तवश्च चतुर्गुणः ।। सम्मतः सर्ववेदानामित्याह कमलोद्भवः ।। १९३ ।। आतिदेशिकहत्याया भेदश्च कथितः सति ।। या याऽगम्या नृणामेव निबोध कथयामि ते ।। १९४ ।। स्वस्त्री गम्या च सर्वेषामिति वेदे निरूपिता ।। अगम्या च तदन्या या चेति वेदवेदो विदुः ।। १९५ ।। सामान्यं कथितं सर्वं विशेषं शृणु सुन्दरि ।। अत्यगम्याश्च या या वै निबोध कथयामि ते ।। १९६ ।। शूद्राणां विप्रपत्नी च विप्राणां शूद्रकामिनी ।। अत्यगम्याऽतिनिन्द्या च लोके वेदे पतिव्रते ।। १९७ ।। शूद्रश्चेद्ब्राह्मणीं गच्छेद्ब्रह्महत्याशतं लभेत् ।। तत्समं ब्राह्मणी चापि कुम्भीपाकं व्रजेद्ध्रुवम् ।। १९८ ।। यदि शूद्रां व्रजेद्विप्रो वृषलीपतिरेव सः ।। स भ्रष्टो विप्रजातेश्च चण्डालात्सो ऽधमः स्मृतः ।। १९९ ।। विष्ठासमश्च तत्पिंडो मूत्रतुल्यं च तर्पणम् ।। तत्पितॄणां सुराणां च पूजने तत्समं सति ।। 2.30.२०० ।। कोटिजन्मार्जितं पुण्यं सन्ध्यार्चातपसाऽर्जितम् ।। द्विजस्य वृषलीभोगान्नश्यत्येव न संशयः ।। २०१ ।। ब्राह्मणश्च सुरापीती विड्भोजी वृषलीपतिः ।। हरिवासरभोजी च कुम्भीपाकं व्रजेद्ध्रुवम् ।। २०२ ।। गुरुपत्नीं राजपत्नीं सपत्नीमातरं प्रसूम् ।। सुतां पुत्रवधूं श्वश्रूं सगर्भां भगिनीं सति ।। २०३ ।। सोदरभ्रातृजायां च मातुलानीं पितृप्रसूम् ।। मातुः प्रसूं तत्त्वसारं भगिनीं भ्रातृकन्यकाम् ।। ।। २०४ ।। शिष्यां च शिष्यपत्नीं च भगिनेयस्य कामिनीम् ।। भ्रातुः पुत्रप्रियां चैवाप्यगम्यामाह पद्मजः ।। २०५ ।। एतास्वेकामनेकां वा यो व्रजेन्मानवोऽधमः ।। स्वमातृगामी वेदेषु ब्रह्महत्याशतं लभेत् ।। २०६ ।। अकर्म्मार्होऽपि सोऽस्पृश्यो लोके वेदेऽति निन्दितः ।। स याति कुम्भीपाकं च महापापी सुदुस्तरम्।।२०७।। करोत्यशुद्धां सन्ध्यां च सन्ध्यां वा न करोति यः।। त्रिसन्ध्यां वर्जयेद्यो वा सन्ध्याहीनश्च स द्विजः ।।२०८।। वैष्णवं च तथा शैवं शाक्तं सौरं च गाणपम् ।। योऽहङ्कारान्न गृह्णाति मन्त्रं सोऽदीक्षितः स्मृतः ।।२०९।। प्रवाहमवधिं कृत्वा यावद्धस्तचतुष्टयम् ।। तत्र नारायणः स्वामी गङ्गागर्भान्तरे वरे ।। 2.30.२१० ।। तत्र नारायणक्षेत्रे कुरुक्षेत्रे हरेः पदे।। वाराणस्यां बदर्य्यां च गङ्गासागरसंगमे ।। २११ ।। पुष्करे भास्करक्षेत्रे प्रभासे रासमण्डले ।। हरिद्वारे च केदारे सोमे बदरपावने ।। २१२ ।। सरस्वतीनदीतीरे पुण्ये वृन्दावने वने ।। गोदावर्यां च कौशिक्यां त्रिवेण्यां च हिमालये ।। २१३ ।। एष्वन्यत्र च यो दानं प्रतिगृह्णाति कामतः ।। स च तीर्थप्रतिग्राही कुम्भीपाकं प्रयाति च ।। २१४ ।। शूद्रातिरिक्तयाजी यो ग्रामयाजी च कीर्त्तितः ।। तथा देवोपजीवी यो देवलः परिकीर्त्तितः ।। २१५ ।। शूद्रपाकोपजीवी यः सूपकार इति स्मृतः ।। सन्ध्यापूजाविहीनश्च प्रमत्तः पतितः स्मृतः ।। २१६ ।। उक्तं पूर्वप्रकरणे लक्षणं वृषलीपतेः ।। एते महापातकिनः कुम्भीपाकं प्रयान्ति ते ।। २१७ ।। कुंडान्यन्यानि ते यान्ति निबोध कथयामि ते ।। २१८ ।। इति श्रीब्रह्मवैवर्त्ते महापुराणे द्वितीये प्रकृतिखण्डे नारदनारायणसंवादे सावित्र्युपाख्याने यमसावित्रीसंवादे कर्मविपाके पापिनरकनिरूपणं शिवप्राशस्त्यं ब्रह्महत्यादिपदार्थपरिभाषानिरूपणं नाम त्रिंशत्तमोऽध्यायः ।। ३० ।।
2.30 yama uvāca || harisevārataḥ śuddho yogī siddho vrato sati || tapasvī brahmacārī ca na yāti narakaṃ yatiḥ || 1 || kaṭuvācā bāndhavāṃśca khalatvena ca yo naraḥ || dagdhānkaroti balavānvahnikuṇḍaṃ prayāti saḥ || 2 || gātralomapramāṇābdaṃ tatra sthitvā hutāśane || paśuyonimavāpnoti raudre dagdhastrijanmani || 3 || brāhmaṇaṃ tṛṣitaṃ kṣubdhaṃ prataptaṃ gṛhamāgatam || na bhojayati yo mūḍhastaptakuṇḍaṃ prayāti saḥ || 4 || tatra lomapramāṇābdaṃ sthitvā tatra ca duḥkhitaḥ || taptasthale vahnikuṇḍe pakṣī ca saptajanmasu || 5 || ravivārārkasaṃkrāntyāmamāyāṃ śrāddhavāsare || vastrāṇāṃ kṣārasaṃyogaṃ karoti yo hi mānavaḥ || 6 || sa yāti kṣārakuṇḍaṃ ca sūtramānābdameva ca || sa vrajedrājakīṃ yoniṃ saptajanmasu bhārate || 7 || svadattāṃ paradattāṃ vā brahmavṛttiṃ harettu yaḥ || ṣaṣṭivarṣasahasrāṇi viṭkuṇḍaṃ ca prayāti saḥ || 8 || ṣaṣṭivarṣasahasrāṇi viḍbhojī tatra tiṣṭhati || ṣaṣṭivarṣasahasrāṇi viṭkṛmiśca punarbhuvi ||9|| parakīyataḍāge ca taḍāgaṃ yaḥ karoti ca || utsṛjeddaivadoṣeṇa mūtrakuṇḍaṃ prayāti saḥ || 2.30.10 || tadreṇumānavarṣaṃ ca tadbhojī tatra tiṣṭhati || bhārate godhikā caiva sa bhavetsaptajanmasu || 11 || ekākī miṣṭamaśnāti śleṣmakuṇḍaṃ prayāti saḥ || pūrṇamabdaśataṃ caiva tadbhojī tatra tiṣṭhati || 12 || pūrṇamabdaśataṃ caiva sa preto bhārate bhavet || śleṣmamūtragaraṃ caiva pūyaṃ bhuṅkte tataḥ śuciḥ || 13 || pitaraṃ mātaraṃ caiva guruṃ bhāryyāṃ sutaṃ sutām || yo na puṣṇātyanāthaṃ ca garakuṇḍaṃ prayāti saḥ || 14 || pūrṇamabdasahasraṃ ca tadbhojī tatra tiṣṭhati || tato vrajedbhūtayoniṃ śatavarṣaṃ tataḥ śuciḥ || 15 || dṛṣṭvātithiṃ vakracakṣuḥ karoti yo hi mānavaḥ || pitṛdevāstasya jalaṃ na gṛhṇanti ca pāpinaḥ || 16 || yāni kāni ca pāpāni brahmahatyādikāni ca || ihaiva labhate cānte dūṣikākuṇḍamāvrajet|| 17 || pūrṇamabdaśataṃ caiva tadbhojī tatra tiṣṭhati || tato naro bhavedbhūmau daridraḥ saptajanmasu || 18 || dattvā dravyaṃ ca viprāya cānyasmai dīyate yadi|| sa tiṣṭhati vasākuṇḍe tadbhojī śatavatsaram||19|| tato bhavetsa caṇḍālastrijanmani tataḥ śuciḥ || kṛkalāso bhavetso'pi bhārate saptajanmasu || tato bhavenmānavaśca daridro'lpāyureva ca ||2.30.20|| pumāṃsaṃ kāminī vā'pi kāminīṃ vā pumānatha || yaḥ śukraṃ pāyayatyeva śukrakuṇḍaṃ prayāti saḥ || 21 || pūrṇamabdaśataṃ caiva tadbhojī tatra tiṣṭhati || yonikṛmiḥ śatābdaṃ ca bhavedbhuvi tataḥ śuciḥ || 22 || santāḍya ca guruṃ vipraṃ raktapātaṃ ca kārayet || sa ca tiṣṭhatyasṛkkuṇḍe tadbhojī śatavatsaram||23|| tato bhavedvyādhajanma saptajanmasu bhārate || tataḥ śuddhimavāpnoti mānavaśca krameṇa ca || 24 || aśru sravantaṃ gāyantaṃ bhaktaṃ dṛṣṭvā ca gadgadam || śrīkṛṣṇaguṇasaṃgīte hasatyeva hi yo naraḥ || 25 || sa vasedaśrukuṇḍe ca tadbhojī śatavatsaram || tato bhavetsa caṇḍālastrijanmani tataḥ śuciḥ || 26 || karoti khalatāṃ śaśvadaśuddhahṛdayo naraḥ || kuṇḍaṃ gātramalānāṃ ca sa ca yāti daśābdakam || 27 || tataḥ sa gārdabhīṃ yonimavāpnoti trijanmani || trijanmani ca śārgālīṃ tataḥ śuddho bhaveddhruvam || 28 || badhiraṃ yo hasatyeva nindatyeva hi mānavaḥ || sa vasetkarṇaviṭkuṇḍe tadbhojī śatavatsaram || 29 || tato bhavetsa badhiro daridraḥ saptajanmasu || saptajanmasvaṅgahīnastataḥ śuddhiṃ labheddhruvam || || 2.30.30 || lobhātsvapālanārthāya jīvinaṃ hanti yo naraḥ || majjākuṇḍe vasetso'pi tadbhojī lakṣavarṣakam || 31 || tato bhavetsa śaśako mīnaśca saptajanmasu || eṇādayaśca karmmabhyastataḥ śuddhiṃ labheddhruvam ||32|| svakanyāpālanaṃ kṛtvā vikrīṇāti hi yo naraḥ || arthalobhānmahāmūḍho māṃsakuṇḍaṃ prayāti saḥ || 33 || kanyālomapramāṇābdaṃ tadbhojī tatra tiṣṭhati || taṃ ca kuṇḍe prahāraṃ ca karoti yamakiṅkaraḥ || 34 || māṃsabhāraṃ mūrdhni kṛtvā raktadhārāṃ lihetkṣudhā || tato hi bhārate pāpī kanyāviṭsu kṛmirbhavet || 35 || ṣaṣṭivarṣasahasrāṇi vyādhaśca saptajanmasu || trijanmani varāhaśca kukkurassaptajanmasu || 36 || saptajanmasu maṇḍūko jalaukāḥ saptajanmasu || saptajanmasu kākaśca tataḥ śuddhiṃ labheddhruvam || 37 || vratānāmupavāsānāṃ śrāddhādīnāṃ ca saṃyame || na karoti kṣaurakarma so'śuciḥ sarvakarmasu || 38 || sa ca tiṣṭhati kuṇḍeṣu nakhādīnāṃ ca sundari || tadeva dinamānābdaṃ tadbhojī daṇḍatāḍitaḥ || 39 || sakeśaṃ pārthivaṃ liṅgaṃ yo vā'rcayati bhārate || sa tiṣṭhati keśakuṇḍe mṛdreṇumānavarṣakam || 2.30.40 || tadante yāvanīṃ yoniṃ prayāti harakopataḥ || śatābdācchuddhimāpnoti svakulaṃ labhate dhruvam || 41 || pitṝṇāṃ yo viṣṇupade piṇḍaṃ naiva dadāti ca || sa tiṣṭhatyasthikuṇḍe ca svalomābdaṃ maholbaṇe || 42 || tataḥ svayoniṃ saṃprāpya khañjaḥ saptasu janmasu || bhavenmahādaridraśca tataḥ śuddho hi daṇḍataḥ || 43 || yaḥ sevate mahāmūḍho gurviṇīṃ ca svakāminīm || prataptatāmrakuṇḍe ca śatavarṣaṃ sa tiṣṭhati|| || 44 || avīrānnaṃ ca yo bhuṅkte ṛtusnātānnameva ca || lauhakuṇḍe śatābdaṃ ca sa ca tiṣṭhati taptake || 49 || sa vrajedrājakīṃ yoniṃ karmakārīṃ ca saptasu || mahāvraṇī daridraśca tataḥ śuddho bhavennaraḥ || || 46 || yo hi gharmāktahastena devadravyamupaspṛśet || śatavarṣapramāṇaṃ ca gharmakuṇḍe sa tiṣṭhati || 47 || yaḥ śūdreṇābhyanujñāto bhuṅkte śūdrānnameva ca || sa ca taptasurākuṇḍe śatābdaṃ tiṣṭhati dvijaḥ || 48|| tato bhavecchradrayājī brāhmaṇaḥ saptajanmasu || śūdraśrāddhānnabhojī ca tataḥ śuddho bhaved dhruvam || || 49 || vāgduṣṭā kaṭuvācā yā tāḍayetsvāminaṃ sadā || tīkṣṇakaṇṭakakuṇḍe sā tadbhojī tatra tiṣṭhati || 2.30.50 || tāḍitā yamadūtena daṇḍena ca caturyugam || tata uccaiḥśravāḥ saptajanmasveva tataḥ śuciḥ ||51|| viṣeṇa jīvinaṃ hanti nirdayo yo hi pāmaraḥ || viṣakuṃḍe ca tadbhojī sahasrābdaṃ ca tiṣṭhati|| ||52|| tato bhavennṛghātī ca vraṇī syātsaptajanmasu || saptajanmasu kuṣṭhī ca tataḥ śuddho bhaveddhruvam ||53|| daṇḍena tāḍayedyo hi vṛṣaṃ ca vṛṣavāhakaḥ || bhṛtyadvārā svatantro vā puṇyakṣetre ca bhārate || 54 || prataptatailakuṇḍe ca sa tiṣṭhati caturyugam || gavāṃ lomapramāṇābdaṃ vṛṣo bhavati tatparam || 55 || dantena hanti jīvaṃ yo lauhena baḍiśena vā || dantakuṇḍe vasetso'pi varṣāṇāmayutaṃ sati || 56 || tataḥ svayoniṃ saṃprāpya codaravyādhisaṃyutaḥ|| kliṣṭena janmanaikena tataḥ śuddho bhavennaraḥ||57|| yo bhuṃkte ca vṛthā māṃsaṃ matsyabhojī ca brāhmaṇaḥ || hareranaivedyabhojī kṛmikuṇḍaṃ prayāti saḥ || 58 || svalomamānavarṣaṃ ca tadbhojī tatra tiṣṭhati || tato bhavenmlecchajātistrijanmani tato dvijaḥ ||59|| brāhmaṇaḥ śūdrayājī yaḥ śūdraśrāddhānnabhojakaḥ || śūdrāṇāṃ śavadāhī ca pūyakuṇḍaṃ vrajeddhruvam ||2.30.60|| yāvallomapramāṇābdaṃ yajamānasya suvrate || tāḍito yamadūtena tadbhojī tatra tiṣṭhati || 61 || tato bhāratamāgatya sa śūdraḥ saptajanmasu || mahāśūlī daridraśca tataḥ śuddhaḥ punardvijaḥ || 62 || laghuṃ kūraṃ mahāntaṃ vā sarpaṃ hanti ca yo naraḥ || svātmalomapramāṇābdaṃ sarpakuṇḍaṃ prayāti saḥ || 63 || sarpeṇa bhakṣitaḥ so'pi yamadūtena tāḍitaḥ || vasecca sarpaviṭjīvī tataḥ sarpo bhaveddhruvam || 64 || tato bhavenmānavaścāpyalpāyurdadrusaṃyutaḥ || mahākleśena tanmṛtyuḥ sarpeṇa bhakṣaṇaṃ dhruvam || 65 || vidhiṃ prakalpya jīvāṃśca kṣudrajantūṃśca hanti yaḥ || sadaṃśamaśake kuṇḍe janmamānadinābdakam || 66 || divāniśaṃ bhakṣitastairanāhāraśca śabdakṛt || baddhahastapadādiśca yamadūtena tāḍitaḥ|| 67 || tato bhavetkṣudrajanturjātirvai yāvatī smṛtā || tato bhavenmānavaśca so'ṅgahīnastataḥ śuciḥ || 68 || yo mūḍho madhu gṛhṇāti hatvā ca madhumakṣikāḥ || sa eva garale kuṃḍe jīvamānadinābdakam || 69 || bhakṣito garalairdagdho yamadūtena tāḍitaḥ || tato hi makṣikājātistataḥ śuddho bhavennaraḥ || 2.30.70 || daṇḍaṃ karotyadaṃḍye ca vipre daṇḍaṃ karoti ca || sa kuṇḍaṃ vajradaṃṣṭrāṇāṃ kīṭānāṃ vai prayāti ca || 71 || tallomamānavarṣaṃ ca tatra tiṣṭhatyaharniśam || śabdakṛdbhakṣitastaiśca tataḥ śuddho bhavennaraḥ || 72 || arthalobhena yo bhūpaḥ prajādaṇḍaṃ karoti ca || vṛścikānāṃ ca kuṇḍeṣu tallomābdaṃ vaseddhruvam || 73 || tato vṛścikajātiśca saptajanmasu jāyate || tato naraścāṅgahīno vyādhiyukto bhaveddhruvam || 74 || brāhmaṇaḥ śastradhārī yo hyanyeṣāṃ dhāvako bhavet || sandhyāhīnaśca mūḍhaśca haribhaktivihīnakaḥ || 75 || sa tiṣṭhati svalomābdaṃ kuṇḍādiṣu śarādiṣu || viddhaḥ śarādibhiḥ śaśvattataḥ śuddho bhavennaraḥ || 76 || kārāgāre sāndhakāre nibadhnāti prajāśca yaḥ || pramattaḥ svalpadoṣeṇa golakuṇḍaṃ prayāti saḥ || || 77 || tatkuṇḍaṃ taptatoyāktaṃ sāndhakāraṃ bhayaṅkaram || tīkṣṇadaṃṣṭraiśca kīṭaiśca saṃyuktaṃ golakuṇḍakam || 178|| kīṭairviddho vasettatra prajālomābdameva ca || tato bhavennīcabhṛtyastataḥ śuddho naro bhuvi || 79 || sarovarādutthitāṃśca nakrādīnhanti yaḥ sati || nakrakaṇṭakamānābdaṃ nakrakuṇḍaṃ prayāti saḥ 1|| 2.30.80 || tato nakrādijātiśca bhavennadyādiṣu dhruvam || tataḥ sadyo viśuddho hi daṇḍenaiva naraḥ punaḥ || 81 || vakṣaḥ śroṇīstanāsyaṃ ca yaḥ paśyati parastriyāḥ || kāmena kāmuko yo hi puṇyakṣetre ca bhārate ||82|| sa vasetkākakuṇḍaṃ ca kākaiśca kṣuṇṇalocanaḥ || tataḥ svalomamānābdaṃ tataścāndhastrijanmani||83|| saptajanmadaridraśca mahākrūraśca pātakī || bhārate svarṇakāraśca sa ca svarṇavaṇiktataḥ || 84 || yo bhārate tāmracauro lauhacauraśca sundari || sa svalomapramāṇābdaṃ vajrakuṇḍaṃ prayāti vai || 89 || tatraiva vajraviḍbhojī vajraiśca kṣuṇṇalocanaḥ || tāḍito yamadūtena tataḥ śuddho bhavennaraḥ || 86 || bhārate devacauraśca devadravyādihārakaḥ || suduṣkare vajrakuṇḍe svalomābdaṃ vaseddhruvam || 87 || dehadagdho hi tadvajrairanāhāraśca śabdakṛt || tāḍito yamadūtena tataḥ śuddho bhavennaraḥ || || 88 || raupyagavyāṃ śukānāṃ ca yaścauraḥ suraviprayoḥ || taptapāṣāṇakuṇḍe ca svalomābdaṃ vaseddhruvam || 89 || trijanmani bakaḥ so'pi śvetahaṃsastrijanmani || janmaikaṃ śaṅkhacillaśca tato'nye śvetapakṣiṇaḥ || 2.30.90 || tato raktavikārī ca śūlī vai mānavo bhavet || saptajanmasu cālpāyustataḥ śuddho bhavennaraḥ || 91 || raityakāṃsyādipātraṃ ca yo haretsuraviprayoḥ || tīkṣṇapāṣāṇakuṇḍe ca svalomābdaṃ vaseddhruvam || 92 || sa bhavedaśvajātiśca bhārate saptajanmasu || tato' dhikāṅgayuktaśca pādarogī tataḥ śuciḥ || 93 || puṃścalyannaṃ ca yo bhuṃkte puṃścalījīvyajīvanaḥ || svalomamānavarṣaṃ ca lālākuṇḍe vaseddhruvam || 94 || tāḍito yamadūtena tadbhojī tatra tiṣṭhati || tataścakṣuśśūlarogī tataḥ śuddhaḥ krameṇa saḥ || 95 || | mlecchasevī maṣījīvī yo vipro bhārate bhuvi || sa ca taptamaṣīkuṇḍe svalomābdaṃ vaseddhruvam || 96 || tāḍito yamadūtena tadbhojī tatra tiṣṭhati || tatastrijanmani bhavetkṛṣṇavarṇaḥ paśuḥ sati || 97 || trijanmani bhavecchāgaḥ kṛṣṇasarpastrijanmani || tataśca tālavṛkṣaśca tataḥ śuddho bhavennaraḥ || 98 || dhānyādi sasyaṃ tāmbūlaṃ yo haretsuraviprayoḥ || āsanaṃ ca tathā talpaṃ cūrṇakuṇḍaṃ prayāti saḥ || 99 || śatābdaṃ tatra nivasedyamadūtena tāḍitaḥ || tato bhavenmeṣajātiḥ kukkuṭaśca trijanmani || 2.30.100 || tato bhavenmānavaśca kāsavyādhiyuto bhuvi || vaṃśahīno daridraścāpyalpāyuśca tataḥ śuciḥ || 101 || cakraṃ karoti viprāṇāṃ hṛtvā dravyaṃ ca yo naraḥ || sa vaseccakrakuṇḍe ca śatābdaṃ daṃḍatāḍitaḥ || 102 || tato bhavenmānavaśca tailakārastrijanmani || vyādhiyukto bhavedrogī vaṃśahīnastataḥ śuciḥ || 103 || bāndhaveṣu ca vipreṣu kurute vakratāṃ naraḥ|| prayāti vajrakuṇḍaṃ ca vasettatra yugaṃ sati || 104 || tato bhavetsa vakrāṃgo hīnāṅgaḥ saptajanmasu || daridro vaṃśahīnaśca bhāryyāhīnastataḥ śuciḥ || 105 || śayane kūrmamāṃsaṃ ca brāhmaṇo yo hi bhakṣati || kūrmmakuṇḍe vasetso'pi śatābdaṃ kūrmmabhakṣitaḥ||106|| tato bhavetkūrmmajanma trijanmani ca sūkaraḥ|| trijanmani biḍālaśca mayūraśca trijanmani || 107 || ghṛtatailādikaṃ caiva yo haretsuraviprayoḥ || jvālakuṇḍaṃ sa vai yāti bhasmakuṇḍaṃ ca pātakī || 108|| tatra sthitvā śatābdaṃ ca sa bhavettailapāyikaḥ || saptajanmasu matsyaḥ syānmūṣakaśca tataḥ śuciḥ || 109 || sugandhitailaṃ dhātrīṃ ca gandhadravyaṃ tathaiva vā || bhārate puṇyavarṣe ca yo haretsuraviprayoḥ || 2.30.110 || vaseddurgandhakuṃḍe ca durgandhaṃ ca labhetsadā || svalomamānavarṣaṃ ca tato durgandhiko bhavet || 111 || durgaṃdhikaḥ saptajanau mṛganābhistrijanmani || saptajanma sugaṃdhiśca tato vai mānavo bhavet || 112 || balenaiva khalatvena hiṃsārūpeṇa vā sati || balī ca yo haredbhūmiṃ bhārate parapaitṛkīm || 113 || sa vasettaptaśūle ca bhavettato divāniśam || taptataile yathā jīvo dagdho bhramati santatam || 114 || bhasmasānna bhavatyeva bhogadeho na naśyati || saptamanvantaraṃ pāpī santaptastatra tiṣṭhati || 115 || śabdaṃ karotyanāhāro yamadūtena tāḍitaḥ || ṣaṣṭivarṣasahasrāṇi viṭkṛmirbhārate tataḥ || 116 || tato bhavedbhūmihīno daridraśca tataḥ śuciḥ || tataḥ svayoniṃ saṃprāpya śubhakarmā bhavetpunaḥ || 117 || chinatti jīvinaḥ khaṅgairdayāhīnaḥ sudāruṇaḥ || naraghātī hanti naramarthalobhena bhārate || 118 || asipatre ca sa vasedyāvadindrāścaturdaśa || teṣu cedbrāhmaṇānhanti śatamanvantaraṃ tadā ||119 || chinnāṅgaśca bhavetpāpī khaṅgadhāreṇa santatam || anāhāraḥ śabdakṛcca yamadūtena tāḍitaḥ || 2.30.120 || caṇḍālaḥ śatajanmāni bhārate sūkaro bhavet || kukkuraḥ śatajanmāni sṛgālaḥ saptajanmasu || 121 || vyāghraśca saptajanmāni vṛkaścaiva trijanmani || janmasaptasu gaṃḍo syānmahiṣaśca trijanmani || 122 || grāmaṃ vā nagaraṃ vā'pi dāhanaṃ yaḥ karoti ca || kṣuradhāre vasetso'pi cchinnāṅgastriyugaṃ sati || || 123 || tataḥ preto bhavetsadyo vahnivaktro bhramenmahīm || saptajanmāmedhyabhojī khadyotaḥ saptajanmasu || 124 || tato bhavenmahāśūlī mānavaḥ saptajanmasu || saptajanma galatkuṣṭhī tataḥ śuddho bhavennaraḥ || 125 || parakarṇopajāpena paranindāṃ karoti yaḥ || paradoṣe mahātoṣī devabrāhmaṇanindakaḥ ||126|| sūcīmukhe sa ca vasetsūcīviddho yugatrayam || tato bhavedvṛścikaśca sarpaḥ syātsaptajanmasu || 127 || vajrakīṭaḥ saptajanau bhasmakīṭastataḥ param || tato bhavenmānavaśca mahāvyādhistataḥ śuciḥ || 128 || gṛhiṇāṃ ca gṛhaṃ bhittvā vastuteyaṃ karoti yaḥ || gāśca cchāgāṃśca meṣāṃśca yāti godhāmukhaṃ ca saḥ || 129 || tato bhavetsaptajanau gojātirvyādhisaṃyutaḥ || trijanmameṣajātiśca cchāgajātistrijanmani || 2.30.130 || tato bhavenmānavaśca nityarogī daridrakaḥ || bhāryyāhīno bandhuhīnaḥ santāpī ca tataḥ śuciḥ || 131 || sāmānyadravyacauraśca yāti nakramukhaṃ yugam || tato bhavenmānavaśca mahārogī tataḥ śuciḥ || || 132 || hanti gāśca gajāṃścaiva turagāṃśca narāṃstathā || sa yāti gajadaṃśaṃ ca mahāpāpī yugatrayam || 133 || tāḍito yamadūtena gajadantena santatam || sa bhavedgajajātiśca turagaśca trijanmani || gojātimlecchajātiśca tataḥ śuddho bhavennaraḥ || 134 || jalaṃ pibantīṃ tṛṣitāṃ gāṃ vārayati yo naraḥ || tacchuśrūśāvihīnaśca gomukhaṃ yāti mānavaḥ || 135 || narakaṃ gomukhākāraṃ kṛmitaptodakānvitam || tatra tiṣṭhati santapto yāvanmanvantarāvadhi || 136 || tato naro'pi gohīno mahārogī daridrakaḥ || sapta janmanyantyajātiḥ tataḥ śuddho bhavennaraḥ || 137 || gohatyāṃ brahmahatyāṃ ca yaḥ karotyatideśikīm || yo hi gacchedagamyāṃ ca sandhyāhīno'pyadīkṣitaḥ || 138 || pratigrāhī ca tīrtheṣu grāmayājī ca devalaḥ || śūdrāṇāṃ sūpakāraśca pramatto vṛṣalīpatiḥ || 139 || gohatyāṃ brahmahatyāṃ ca strīhatyāṃ ca karoti yaḥ || mitrahatyāṃ bhrūṇahatyāṃ mahāpāpī ca bhārate || 2.30.140 || kumbhīpāke sa ca vasedyāvadindrāścaturdaśa || tāḍito yamadūtena cūrṇyamānaśca santatam || 141 || kṣaṇaṃ patati vahnau ca kṣaṇaṃ patati kaṇṭake || kṣaṇaṃ ca taptataileṣu taptatoyeṣu ca kṣaṇam || 142 || kṣaṇaṃ ca taptapāṣāṇe taptalohe kṣaṇaṃ tataḥ || gṛdhrakoṭisrahasrāṇi śatajanmāni sūkaraḥ || 143 || kākaśca saptajanmāni sarpassyātsaptajanmasu || ṣaṣṭivarṣasahasrāṇi tato vai viṭkṛmirbhavet || 144 || tato bhavetsa vṛṣaṇo galatkuṣṭhī daridrakaḥ || yakṣmagrasto vaṃśahīno bhāryyāhīnastataḥ śuciḥ || 145 || sāvitryuvāca || brahmahatyā ca gohatyā kiṃvidhā vā''tideśikī || kā vā nṛṇāmagamyā vā ko vā sandhyāvihīnakaḥ || 146 || adīkṣitaḥ pumānko vā ko vā tīrthe pratigrahī || dvijaḥ ko vā grāmayājī ko vā vipraśca devalaḥ || 147 || śūdrāṇāṃ sūpakāraḥ kaḥ pramatto vṛṣalīpatiḥ || eteṣāṃ lakṣaṇaṃ sarvaṃ vada vedavidāṃ vara || 148 || yama uvāca || śrīkṛṣṇe ca tadarccāyāṃ mṛnmayyāṃ prakṛtau tathā || śive ca śivaliṅge vā sūryye sūryyamaṇau tathā || 149 || gaṇeśe vā tadarccāyāmevaṃ sarvatra sundari || karoti bhedabuddhiṃ yo brahmahatyāṃ labhettu saḥ||2.30.150|| svagurau sveṣṭadeve vā janmadātari mātari|| karoti bhedabuddhiṃ yo brahmahatyāṃ labhettu saḥ||151|| vaiṣṇaveṣvanyabhakteṣu brāhmaṇeṣvitareṣu ca || karoti samatāṃ yo hi brahmahatyāṃ labhettu saḥ || 152 || yo mūḍho viṣṇunaivedye cānyanaivedyake tathā || hareḥ pādodakeṣvanyadevapādodake tathā || karoti samatāṃ yo hi brahmahatyāṃ labhettu saḥ || 153 || sarveśvareśvare kṛṣṇe sarvakāraṇakāraṇe || sarvādye sarvadevānāṃ sevye sarvāntarātmani || 154 || māyayā'nekarūpe vā'pyeka eva hi nirguṇe || karotyanyena samatāṃ brahmahatyāṃ labhettu saḥ || 155 || pitṛdevārcanāṃ paurvāparāṃ vedavinirmitām || yaḥ karoti niṣedhaṃ ca brahmahatyāṃ labhettu saḥ || 156 || ye nindanti hṛṣīkeśaṃ tanmantropāsakaṃ tathā || pavitrāṇāṃ pavitraṃ ca brahmahatyāṃ labhanti te || 157 || śivaṃ śivasvarūpaṃ ca kṛṣṇaprāṇādhikaṃ priyam || pavitrāṇāṃ pavitraṃ ca jñānānandaṃ sanātanam || 158|| pradhānaṃ vaiṣṇavānāṃ ca devānāṃ savyamīśvaram|| ye nārcayanti nindanti brahmahatyāṃ labhaṃti te || 159 || ye viṣṇumāyāṃ nindanti viṣṇubhaktipradāṃ satīm || sarvaśaktisvarūpāṃ ca prakṛtiṃ sarvamātaram || 2.30.160 || sarvadevīsvarūpāṃ ca sarvādyāṃ sarvavanditām || sarvakāraṇarūpāṃ ca brahmahatyāṃ labhanti te || 161 || kṛṣṇajanmāṣṭamīṃ rāmanavamīṃ puṇyadāṃ parām || śivarātriṃ tathā caikādaśīṃ vāraṃ ravestathā || 162 || pañcaparvāṇi puṇyāni ye na kurvanti mānavāḥ || labhante brahmahatyāṃ te cāṇḍālādhikapāpinaḥ || 163 || ambuvīcyāṃbukhanane jale śaucādikaṃ ca ye || kurvanti bhārate vatse brahmahatyāṃ labhanti te || 164 || guruṃ ca mātaraṃ tātaṃ sādhvīṃ bhāryyāṃ sutaṃ sutām || anāthānyo na puṣṇāti brahmahatyāṃ labhettu saḥ || 165 || vivāho yasya na bhavenna paśyati sutaṃ ca yaḥ || haribhaktivihīno yo brahmahatyāṃ labhettu saḥ || 166 || hareranaivedyabhojī nityaṃ viṣṇuṃ na pūjayet || puṇyaṃ pārthivaliṃgaṃ vā brahmahatyāṃ labhettu saḥ || 167 || āhāraṃ kurvatīṃ gāṃ ca pibantīṃ yo nivārayet || yāti goviprayormmadhye gohatyāṃ ca labhettu saḥ || 168 || daṇḍairgāstāḍayenmūḍho yo vipro vṛṣavāhakaḥ || dine dine gavāṃ hatyāṃ labhate nātra saṃśayaḥ || 169 || dadāti gobhya ucchiṣṭaṃ yojayedvṛṣavāhakam || bhojayedvṛṣavāhānnaṃ sa gohatyāṃ labheddhruvam|| || 2.30.170|| vṛṣalīpatiṃ yājayedyo bhuṃkte'nnaṃ tasya yo naraḥ || gohatyāśatakaṃ so'pi labhate nātra saṃśayaḥ || 171 || pādaṃ dadāti vahnau ca gāśca pādena tāḍayet || gṛhaṃ viśedadhautāṃghriḥ snātvā govadhamāpnuyāt || 172 || yo bhuṃkte snigdhapādena śete snigdhāṃghrireva ca || sūryyodaye ca dvirbhojī sa gohatyāṃ labheddhruvam || 173 || avīrānnaṃ ca yo bhuṃkte yonijīvī ca vai dvijaḥ || yastrisandhyāvihīnaśca sa gohatyāṃ labhed dhruvam ||174|| pitṝṃśca parvakāle ca tithikāle ca devatām || na sevate'tithiṃ yo hi gohatyāṃ sa labheddhruvam || 175 || svabhartari ca kṛṣṇe ca bhedabuddhiṃ karoti yā || kaṭūktyā tāḍayetkāntaṃ sā gohatyāṃ labheddhruvam ||176|| gomārgakhananaṃ kṛtvā vapate sasyameva ca || taḍāge vā tadūrdhvaṃ vā sa gohatyāṃ labheddhruvam || 177 || prāyaścittaṃ govadhasya yaḥ karoti vyatikramam || arthalobhādathājñānātsa gohatyāṃ labheddhruvam || 178 || rājake daivake yatnādgosvāmī gāṃ na pātayet || duḥkhaṃ dadāti yo mūḍho gohatyāṃ sa labheddhruvam ||179|| prāṇinaṃ laṃghayedyo hi devārcāyāṃ rataṃ jalam || naivedyaṃ puṣpamannaṃ ca sa gohatyāṃ labheddhruvam || ||2.30.180|| śaśvannāstīti vādī yo mithyāvādī pratārakaḥ || devadveṣī gurudveṣī sa gohatyāṃ labheddhruvam || 181 || devatāpratimāṃ dṛṣṭvā guruṃ vā brāhmaṇaṃ sati || sambhramānna namedyo hi sa gohatyāṃ labheddhruvam ||182|| na dadātyāśiṣaṃ kopātpraṇatāya ca yo dvijaḥ || vidyārthine ca vidyāṃ vai sa gohatyāṃ labheddhruvam ||183|| gohatyā brahmahatyā ca kathitā cātideśikī || yathā śrutaṃ sūryyavaktrātkiṃ bhūyaḥ śrotumicchasi || 184 || sāvitryuvāca || vāstave cātideśe ca sambandhe pāpapuṇyayoḥ || nyūnādhike ca ko bhedastanmāṃ vyākhyātumarhasi || 185 || yama uvāca || kutrāpi vāstavaḥ śreṣṭho nyūno'tideśikassadā || kutrātideśikaḥ śreṣṭho vāstavo nyūna eva ca || 186 || kutra vā samatā sādhvi tayorvedapramāṇataḥ || karoti tatra nāsthāṃ yo guruhatyāṃ labhettu saḥ || 187 || purā paricite vipre vidyāmantrapradātari || gurau pitṛtvamāropādvastutaśśreṣṭha ucyate||188|| pituḥ śataguṇā mātā mātuḥ śataguṇastathā|| vidyā mantrapradātā ca guruḥ pūjyaḥ śrutermataḥ || 189 || guruto gurupatnī ca gaurave ca garīyasī || yatheṣṭaṃ devapatnī ca pūjyā cābhīṣṭadevatā|| || 2.30.190 || vipraḥ śivasamo yaśca viṣṇutulyaparākramaḥ || rājā''tideśikācchreṣṭho vāstavo guṇalakṣataḥ || 191 || sarvaṃ gaṅgāsamaṃ toyaṃ sarve vyāsasamā dvijāḥ || grahaṇe sṛryyaśaśinoścātraiva samatā tayoḥ || 192 || ātideśikahatyāyā vāstavaśca caturguṇaḥ || sammataḥ sarvavedānāmityāha kamalodbhavaḥ || 193 || ātideśikahatyāyā bhedaśca kathitaḥ sati || yā yā'gamyā nṛṇāmeva nibodha kathayāmi te || 194 || svastrī gamyā ca sarveṣāmiti vede nirūpitā || agamyā ca tadanyā yā ceti vedavedo viduḥ || 195 || sāmānyaṃ kathitaṃ sarvaṃ viśeṣaṃ śṛṇu sundari || atyagamyāśca yā yā vai nibodha kathayāmi te || 196 || śūdrāṇāṃ viprapatnī ca viprāṇāṃ śūdrakāminī || atyagamyā'tinindyā ca loke vede pativrate || 197 || śūdraścedbrāhmaṇīṃ gacchedbrahmahatyāśataṃ labhet || tatsamaṃ brāhmaṇī cāpi kumbhīpākaṃ vrajeddhruvam || 198 || yadi śūdrāṃ vrajedvipro vṛṣalīpatireva saḥ || sa bhraṣṭo viprajāteśca caṇḍālātso 'dhamaḥ smṛtaḥ || 199 || viṣṭhāsamaśca tatpiṃḍo mūtratulyaṃ ca tarpaṇam || tatpitṝṇāṃ surāṇāṃ ca pūjane tatsamaṃ sati || 2.30.200 || koṭijanmārjitaṃ puṇyaṃ sandhyārcātapasā'rjitam || dvijasya vṛṣalībhogānnaśyatyeva na saṃśayaḥ || 201 || brāhmaṇaśca surāpītī viḍbhojī vṛṣalīpatiḥ || harivāsarabhojī ca kumbhīpākaṃ vrajeddhruvam || 202 || gurupatnīṃ rājapatnīṃ sapatnīmātaraṃ prasūm || sutāṃ putravadhūṃ śvaśrūṃ sagarbhāṃ bhaginīṃ sati || 203 || sodarabhrātṛjāyāṃ ca mātulānīṃ pitṛprasūm || mātuḥ prasūṃ tattvasāraṃ bhaginīṃ bhrātṛkanyakām || || 204 || śiṣyāṃ ca śiṣyapatnīṃ ca bhagineyasya kāminīm || bhrātuḥ putrapriyāṃ caivāpyagamyāmāha padmajaḥ || 205 || etāsvekāmanekāṃ vā yo vrajenmānavo'dhamaḥ || svamātṛgāmī vedeṣu brahmahatyāśataṃ labhet || 206 || akarmmārho'pi so'spṛśyo loke vede'ti ninditaḥ || sa yāti kumbhīpākaṃ ca mahāpāpī sudustaram||207|| karotyaśuddhāṃ sandhyāṃ ca sandhyāṃ vā na karoti yaḥ|| trisandhyāṃ varjayedyo vā sandhyāhīnaśca sa dvijaḥ ||208|| vaiṣṇavaṃ ca tathā śaivaṃ śāktaṃ sauraṃ ca gāṇapam || yo'haṅkārānna gṛhṇāti mantraṃ so'dīkṣitaḥ smṛtaḥ ||209|| pravāhamavadhiṃ kṛtvā yāvaddhastacatuṣṭayam || tatra nārāyaṇaḥ svāmī gaṅgāgarbhāntare vare || 2.30.210 || tatra nārāyaṇakṣetre kurukṣetre hareḥ pade|| vārāṇasyāṃ badaryyāṃ ca gaṅgāsāgarasaṃgame || 211 || puṣkare bhāskarakṣetre prabhāse rāsamaṇḍale || haridvāre ca kedāre some badarapāvane || 212 || sarasvatīnadītīre puṇye vṛndāvane vane || godāvaryāṃ ca kauśikyāṃ triveṇyāṃ ca himālaye || 213 || eṣvanyatra ca yo dānaṃ pratigṛhṇāti kāmataḥ || sa ca tīrthapratigrāhī kumbhīpākaṃ prayāti ca || 214 || śūdrātiriktayājī yo grāmayājī ca kīrttitaḥ || tathā devopajīvī yo devalaḥ parikīrttitaḥ || 215 || śūdrapākopajīvī yaḥ sūpakāra iti smṛtaḥ || sandhyāpūjāvihīnaśca pramattaḥ patitaḥ smṛtaḥ || 216 || uktaṃ pūrvaprakaraṇe lakṣaṇaṃ vṛṣalīpateḥ || ete mahāpātakinaḥ kumbhīpākaṃ prayānti te || 217 || kuṃḍānyanyāni te yānti nibodha kathayāmi te || 218 || iti śrībrahmavaivartte mahāpurāṇe dvitīye prakṛtikhaṇḍe nāradanārāyaṇasaṃvāde sāvitryupākhyāne yamasāvitrīsaṃvāde karmavipāke pāpinarakanirūpaṇaṃ śivaprāśastyaṃ brahmahatyādipadārthaparibhāṣānirūpaṇaṃ nāma triṃśattamo'dhyāyaḥ || 30 ||
English translation
The suffering of the sinners in the hell Yama said—^The devotees of the lord who engage themselves in the tapas include the yogis with a pure mind, the siddhas, the Vratis, the Tapasvins, Brahmacdrlns and mendicants who never fall in the hell.
But such of the person who are quite valorous but wicked at the same time and because of their wicked nature they always speak harsh words and turn their relatives into mental agony, they fall into the hell named Agnikimda.
They have to suffer because of the terrific fire-flames and they remain there in such a condition for many years and thereafter they are boin as animals thrice.
The one who does not provide food and drink to a thirsty and hungry Brahmana who comes to door, such a foolish fellow falls into the burning There he suffers for many years all kinds of troubles and ultimately is reborn as a bird for The one who applies soap and oil on Sundays, on the first day of the sun, moonless night he falls into the saline Kunda up to the number of years equivalent on the grains to the cloth.
Thereafter he is reborn as a washerman on earth for seven births.
The one who snatches away the Brahmanhood bestowed by himself or by another for a Brahmana, falls into the pit of refuse and insects where he remains consuming the reftise. He is then reborn on earth as an insect of refuse for the similar number of years.
The one who unfortunately digs a tank someone else's place claiming it to be belonging to him he falls into the deep pit of urine.
And he remains there up to the years equivalent to the number of particles of dust of the tank consuming the same dirty things.
Thereafter he is born on earth in Bharata as a lizard for seven births. The one who consumes sweet-meats alone he falls into the pit of cough and remains there for a hundred years consuming the same. Thereafter he is reborn in the land of Bharata as a goblin and continues there for a hundred years. Thereafter he is born in the land of Bharata and remains there for a hundred years consuming daily cough and urine. He gets purified thereafter.
The one who does not maintain his father, his mother, the teacher, the wife, the son, the daughter and orphan, he falls into the pit called j Garakimda and remains there for a thousand 1 years. Thereafter he is born as a goblin and j remains in that position for a hundred years. I Thereafter he is purified. j The person who dislikes the arrival of a guest is not accepted by the gods as well as the manes.
TO RTOTOgll 9.6 II He therefore earns the; sin of Brahmahatyd while living on earth earning at the same time some other sin. After his death he falls into the Dusikcikimda. He remains there for a hundred years consuming the same food. Thereafter he is reborn as a human and remains a pauper for The person who snatches away something from a Brahmana after giving it to him and then gives it to somebody else, falls into the pit of fat consuming the same. Thereafter he is reborn on earth a Candala in the land of Bharata and then as a chameleon for seven births and thereafter he becomes a pauper having a short life.
If a lady consumes the semen of a man and if a man consumes the egg (ovum) of a lady, both of them fall into the pit of semen and remain there for a hundred years consuming the same.
Thereafter he becomes an insect of the vagina and ultimately gets purified.
The one who injures a Brahmana or his own teacher and consumes his blood, falls into the pit of blood consuming the same for a hundred years. Thereafter he is reborn in the land of Bharata and becomes a hunter for seven births.
He is then purified.
The one who is devoted to lord Krsna and is always engrossed in reciting his name; when such a person is despised by others, they fall into the pit of tears for a hundred years and consumes the same. Thereafter they are reborn as Candalas for three births and ultimately get purified after having been born in the house of a Candala.
The wicked person who is always engaged in evil deeds, remains in the pit of the human dirt for ten years and for three births he becomes a jackal. He is purified thereafter.
The person who denounce a deaf person or makes a joke about him, he falls into the pit of ear wax and consumes the same. Thereafter he is born as a deaf and a pauper for seven births.
Then again he is born as a deformed person for seven births before he is purified.
In case a greedy person kills another creature for feeding himself he falls into the pit of marrow and consumes the same. Thereafter he is born as a rabbit for seven births and taking births as fish and other animals, he has to suffer considerably.
Thereafter he is purified.
The one who after bringing up a girl sells her away in greed, such a foolish fellow falla as into the pit of flesh up to the number of years equivalent to the number of hair on his body. At that point of time, the messengers of Yama attack the pit and he carries the heaps of flesh over his head. He consumes the blood whenever he is hungry. Thereafter the sinner is reborn on earth and has to consume the refuse of the girls for sixty thousand years. He is then bom as an insect of the refuse.
Thereafter he is bom as a hunter for seven births, as a boar for three births, as a dog for seven births, as a frog for seven births, as a jonka for seven births, as a crow for seven births. Thereafter he is purified.
While performing the vratas, the fast and sraddha etc., his actions are considered to be infructuous who does not perform the necessary O beautiful one, he has to fall into the pit of nails for a long time consuming the same and is beaten with rods.
The one who adores the linga with matted locks of hair in the land of Bharata, remains in the Kesakiinda up to the number of years equivalent to the particles of the earth of which the linga is made. Because of the anger of Siva, he has to be born in the Yavana family for a hundred years. Thereafter he gets purified and is reborn in a noble race. The one who does not offer the pindas at the place of lord Visnu he falls into the terrific pit of bones for a long time equivalent to the number of hair on his body.
Thereafter he is reborn in his own race and leads the life of a pauper besides being a deformed person. He gets purified after thus The foolish fellow who cohabits with his pregnant wife, falls into the copper pit for a The one who consumes the food of a widow having no son or of a lady who is in menses falls into the burning pit of iron and remains in it for a hundred years. Thereafter he is born as a washerman for seven births, as a black smith having a big wound and he gets purified The one who touches the image of a god or anyone of his things while he is sweating, such a Brahmana falls into Dharmakunda remaining there for a hundred years.
The one who consumes the food of a Sudra under his command, such a Brahmana falls into the pit of wine for a hundred years. Thereafter he is reborn in the race of the Sudras for seven births. He then performs yajna^s for the Sudras till seven births and eats with them. He is purified thereafter.
In case a lady who always speaks harsh words, injures the mind of her husband with harsh words, she falls into the pit of thorns and remains there for four yugas. The messengers of Yama beat her with rods. Thereafter she is reborn for seven births as a woman with a long neck. She is purified thereafter.
If a heartless person kills others by poisoning, he falls into the pit of poison and remains there for a thousand years consuming the same.
Thereafter he is reborn as a killer for seven births. Thereafter he is reborn as a leper for seven births before he is purified.
If a farmer or his servant beats a bull with a rod, he falls into the pit of burning oil and remains there for a period of four yugas.
Thereafter he is reborn as a bull and remains in that position for as many years as the number of hair a bull has over its body.
The one who kills the ereatures by beating them or with the teeth remains there in the hell for a hundred years. Thereafter he is reborn in his own race and suffers from ailments. After thus he purifies himself ultimately.
Such of the Brahmairas as consume meat leaving the naivedya of the lord, fall into the pit of insects and remain there up to the number of years equivalent to the number of hairs on their body consuming the same. Thereafter they are reborn as MIecclias for three births before they j are born as Brahmanas. The one who performs vaJPia with Sudras, the one who consumes the | food of the sraddha and burns their dead bodies, surely falls into the pit of the puss. I O chaste lady, he consumes the same and remains in that position up to the number of years equivalent to the hair on his body. He is daily tortured by the messengers of Yama.
Thereafter a.rriving in the land of Bharata he is reborn as a Sudra for seven births and becomes sick and a pauper. Thereafter getting purified he is reborn as a Brahmana.
The one who kills a small, terrific and a long snake, he falls into the snake pit and remains there for the number of years equivalent to the number of hair on his body, consuming the reflise of the snakes. He is tortured by the messengers of Yama. Thereafter, he is reborn as a snake. Ultimately he is reborn as a human always having pain in his teeth and enjoys a short life. Thereafter he dies as a result of snake¬ bite and dies a painful death.
The one who kills the small insects falls into the pit of the pus for a number of years where he is bitten daily by the insects and he cries there without food. The messengers of Yama tie his hand and feet besides belabouring him.
Thereafter he is reborn as an insignificant insect. After having so born as an insect, for many births, he is reborn as a defonned human.
Thereafter he is purified.
The one who extracts honey by killing the bees falls into the pit of poison up to the number of years equivalent to his own age.
He keeps on burning there consuming the poison. He is tortured by the messengers of Yama. Thereafter he is born as a bee before he is The one who punishes an innocent Brahmana falls into the pit having insects with vajraAike teeth. He remains in that kunda up to the number' of years as the Brahmana has the hair on his!
body. He is bitten by tlic insects daily, riiercafler, he gets purified.
In case a king feeling greedy for riches' punishes his innocent people, he falls into the pit!
of scorpions and is bitten by them for a number of years. Thereafter he is reborn as a scorpion for seven births and becomes ultimately a deformed iuiman who is always suffering from diseases., In case a wicked person, because of his wicked nature, kills his own teacher, he falls into a Kunda having the insects with vajraAikQ teeth.
He remains there for a manvantara.
If a foolish Brahmana does not perform sandhya regularly and is also not devoted to the gods and taking to arms becomes a messenger of others, he falls into the pit of arrows for the number of years equivalent to the hair on his body. He is injured there with the arrows before he is purified.
If an intoxicated person gives horrible punishment to the people imprisoning them for petty crimes, he falls into a pit named Golakunda having boiling water, darkness and the insects with sharp teeth looking terrible. He is bitten by the insects for the number of years equivalent to the hair on the bodies of the people. Thereafter he is bom as a degraded servant. Ultimately he is The one who kills the crocodiles and other aquatic animals who arrive in a tank from outside, falls into the crocodile-fon.irfa for a number of years. Thereafter he is reborn as a crocodile in a river and he gets purified.
In this sacred land of Bharata, the one who looks at the breast, the navel and the face of other's wives with a passion in his mind falls in the lainda of crows where the crows bite his eyes. Thereafter he remains there for the number of years equivalent to the hair on the body of that person and is reborn as a blind person on earth.
In the land of Bharata, whosoever steals away the gold of a Brahmana or the gods, remains in the terrific kunda for the number of years equivalent to the hair on his body. The messengers of Yama torture him and the crows peck at his eyes with their beaks. After remaining there for a long time, he is reborn on earth as a blind man and for seven births he becomes a pauper, heartless, a sinner, a goldsmith and a merchant of gold. O beautiful one, the one who steals iron and copper in the land of Bharata, remains in the pit of vajrci for ^ number of years equivalent to the hair on his I body. While remaining there he has to consume | liie refuse of the insects named vajra. Those insects break his eyes while the messengers of Yama torture him. He gets purified thereafter.
In the land of Bharata, whosoever steals away the things of gods, he remains in the terrific kunda for the number of years equivalent to the hair on his body. The vajra insects bite him as a result of which liis body gels burnt and he cries again and again without food. On the other hand the messengers of Yama torture him. He gets purified thereafter.
The one who.steals away the clothes and the silver of Brahmana. falls into the stone pit and remains there for the number of years equivalent to the number of hair on his body.
Thereafter for three births he becomes a skylark, a goose for three births, a Samkhacilla for one birth and for the rest of the births he becomes a white bird. In the next seven births he suffers from various ailments and enjoys only a short life. He is purified thereafter.
Similarly the one who steals away the vases of brass or bronze belonging to a Brahmana, falls into the stone-pit and remains there up to the number of years equivalent to the hair on his Thereafter he is reborn in the land of Bharata as a horse for seven births. Thereafter he is born as a human suffering from many ailments and he gets purified thereafter.
The one who earns his living through a wicked woman and eats her food, falls into a terrific pit and remains there up to a number of* years equivalent to the hair on his body. He is tortured by the messenger of Yama. He drinks the fluid there. Thereafter he is purified after suffering from the ailment of his eyes as well as stomach.
In the land of Bharata such of the people who earn their livelihood by serving Mlecchas and are maintaining their account. They fall into the pit of ink and remain there up to the number of years equivalent to the hair on his body. He consumes the same ink there and is tortured by the messengers of Yama. Thereafter he is bom as an animal of black colour during the next three births. He is then bom as a goat for three births and for three births he is born as a cobra. He then is purified by becoming a palm tree.
rnfirr: I The one who steals away the food, betel, seed and the bed of the Brahmana, falls into the pit of dust. He remains there for a hundred years suffering the torture of the messengers of Yama.
He is then bom as a ram for three births. He is then reborn as a human being suffering from cough, is without any sons, is a pauper and having a short span of life. He is thereafter The one who by stealing away the valuables of the Brahmanas constructs a wheel, has to suffer the punishment for a hundred years by falling into the pit of cakras.
Thereafter he is bom as an oil-crusher for three births and has to suffer from ailments having no sons. He is purified thereafter.
The one who behaves deceitfully with his own relations as well as the Brahmanas, falls into the vajra-kunda and remains there for ^yuga, Thereafter he is bom as a hunch-back for a hundred years having no wife and becomes a The Brahmana who eats the flesh of a tortoise seating on a bed, falls into the pit of tortoise and remains there for a hundred years; his flesh is eaten by the tortoises.
He is then reborn as a tortoise and a pig for three births, a cat for three births and a peacock for three births.
The one who steals the oil or ghee of the Brahmana or the gods, falls into the pit of flames or the pit of ashes and after suffering there, for a number of years, he is reborn as a jackal for seven births besides being bom fish and a rat, he is purified thereafter.
The one who steals away the fragrant articles of the god or the Brahmanas, falls into the pit of terrific smell and always has to face the bad smell. He is reborn as a porcupine for seven births, kasturi for three births and for seven births as a fragrant article. It ultimately is reborn as a human being.
In the land of Bharata, the one who forcibly usurps the ancestral land, he is thrown into the pit of boiling oil and is tortured with weapons burning from all sides daily.
But he is neither burnt into ashes nor is his body destroyed. Thus he has to suffer for his sins for seven manvantaras living there.
Remaining without food and with the torture of the messenger of Yama, he cries aloud.
Thereafter, he becomes an insect of refuse in the land of Bharata for sixty thousand years.
Thereafter he is reborn as a pauper having no land and is ultimately purified. He is again reborn in his own race and performs good deeds.
Ill the land of Bharata the one who behaves like a cmel person killing human beings and animals with sword infested with the greed for riches, falls into the Asipatra hell and remains there up to the age of fourteen Indras. In case he kills, the Brahmanas he has to remain in the same hell for a hundred manvantaras.
The sinner is reduced into pieces with the striking of the sword and remains without food and being tortured by the messengers of Yama and he cries aloud.
Thereafter, he is reborn in the land of Bh^ata as a Candala and as a pig for a hundred births, a dog for a hundred births, a jackal for seven births, a hyena for three births. Rhino for seven births and for three births he is bom as a buffalo.
The one who burns the land or the city, falls into the hell named Ksuradhara. His body is shattered there for three yugas.
Thereafter becoming a goblin by the name of Agnimukha, he wanders over the land and for three births he is bom consuming unclean food.
For seven births he is bom as fire-fly, for seven births he suffers from intensive pain in the belly and for seven births he badly suffers from leprosy. He is purified thereafter.
The one who indulges in backbiting or the one who feels satisfied by denouncing others or the one who denounces the Brahmanas and gods daily, falls into the hell known as Siiclmukha. He is pricked there with needles. Then he is born as a scorpion and snake for seven births, the terrific insects for seven births, an insect of dust for seven births and is reborn ultimately as a human being suffering from grave and terrific ailments.
He is purified thereafter.
w grfg mgiyU ^ it:ii 911 The one who breaks the house of a house¬ holder and steals away his belongings, including the cows, the sheep and goats, he falls into the hell of lizards.
Thereafter he is born with diseases as a cow and a sheep for three births and a goat for three births. Thereafter he is reborn as a human with disease, a pauper, a woman without a brother and he suffers variously. Thereafter he is purified.
The one v/ho steals away ordinaiy things, falls into the hell of crocodiles and remains there for Thereafter he is reborn as a human being and remains sick. He then gets purified. The one who kills a cow, an elephant, a horse for a human being, such a sinful person falls into the hell named Gajadamsa; he is tortured there by the messengers of Yama with elephant tusks.
Thereafter he is reborn as a cow and then in the race of Mlecchas. He is then purified.
One who stops a thirsty cow from drinking water, that servicelcss man falls into the Gomukha hell. Cow-faced hell is full of insects and heated water. He remains there for a period of manvantara.
Such a person is bom with ailments and is deprived of cows. For seven births he has to be born in the degraded race. Thereafter he is g gisfg giggigt g ^ggf:i g g^1'i??gt g grfifg g:i By incitation of another person, one who kills a cow, a Brahmana or visits a prohibited place, does not perform scmdhyd, remains without diksd receives charity at the sacred places, performer of yajnas in villages, the pujdrl of temple, the store-keeper of the Siidras, arrogant, the one who enjoys the company of a degraded woman, the killer of a cow, a Brahmana, a woman, a friend and does abortion, falls into the Kumbhipaka hell and remains there up to the life of fourteen Indras. He is tortured by the messengers of Yama rotating him at the same time.
He falls into the fire flames in a moment and in the next moment he falls into the pit of thorns.
In a moment he is thrown into the boiling oil and the next moment he is thrown into the boiling water. In another moment he is thrown on the hot rocks and in the next moment he is thrown on the hot iron; thereafter for several births he is eaten up by the vultures for crores of births. For a hundred births he is born as a pig, for seven births he is born as a cow and for seven births he is born as a serpent. Thereafter he is bom as an insect of refuse for sixty thousand years.
He is then bom as a Sudra suffering from the leprosy of the throat, a pauper, suffering from the disease of consumption, having no progeny and wife. He is then purified.
Savitrl said—O lord, well-versed in the Vedas, how is the killing of the cow, killing of a Brahmaiia and a guest is killed? What are the places beyond the reach of human beings? Who are the people deprived of tlie performing of sandhya and those receiving charity at the sacred places? Who are the Brahmanas performing yajfia in villages, who is the Brahmana serving as a pujdrl in a temple, a store-keeper of the SQdras and the husband of a wicked woman?
You kindly enlighten me on the subject in detail.
Yama said— O beautiful one, the person who adores the image of lord Krsna made of earth and also the goddess Durga, Sivalinga, Surya, Siiryamani and Ganesa making a distinction between them attract the sin of Brahmahatyd, The one who discriminates among his teachers, the family gods, the parents who have given birth to him, attracts the sin of The one who equates the Vaisnavas, other worshippers, Brahmanas and the devotees of other races, attracts Brahmahatyd. The one who equates the naivedya of Visnu with others, the water of the feet of the lord with the water of other gods, attracts Brahmahatyd.
The one who equates with other gods, lord Krs na who is the cause of all the causes, the eternal Brahman, served by all the gods, soul of all of them, who takes to many fonus with his illusion or remains invisible, he attracts Brahmahatyd, IT: II o n The one who does not follow the tradition prescribed by the gods and the manes and creates obstructions for the same, attracts Brahmahatyd, The one who denounces lord Visnu who is the purifier of all and also his mantras and the devotees, attracts Brahmahatyd.
Lord Siva is the form of welfare, is extremely dear to lord Krsna more than his life. He is the purifier of the purified people, blissful, eternal, the best of gods and is eternal the lord, the one who does not adore him denouncing him at the same time, attracts the sin of Brahmahatyd. The illusion of lord Visnu bestows devotion, is quite chaste, is completely the form of strength, the universal mother, the form of all the goddesses, the beginning of all, adorable by ail and is the cause of all, whosoever denounces her attracts The birth-day of lord Krsna is quite meritorious and the best of all besides and the birth day of Rama, Sivaratri, Ekadasl and Sundays are considered to be quite auspicious.
Those who do not perform vrata on these days, become sinners like the Candala and attract O daughter, the one who cleanses himself with the water accumulated in the pits formed by the waves of the water, attracts the sin of Brahmahatyd. The one who does not maintain his teacher, his parents, chaste wife, the son, the daughter and other orphans, according to his own The one who does not get married, the one who does not see the face of a son, the one who is deprived of the devotion of the lord, attracts The one who does not take the naivedya of lord Visnu, does not adore the Sivalinga daily, The one who obstructs a cow from eating fodder or drinking water or the one who walks between a cow and a Brahmana attracts Such a foolish Brahmana who beats a cow with a rod or yokes her to the plough, daily attracts the sin of killing a cow. There is no doubt about it.
The one who feeds thp cows with the left-over and performs yajha for Suras or drives a bull and also eats the food supplied by the driver of the The one who performs yajna for the husband of a Sudra woman and eats the food supplied by her, attracts the sin of killing hundreds of cows.
There is no doubt about it.
The one who places his feet towards the fire or kicks the cow, roams about in the house without washing his feet, surely attracts gohatyd.
The one who consumes food after rubbing oil in his feet and then sleeps or eats his food twice in the morning, attracts the sin of gohcjtyd.
Such a Brahmana who takes food from a widow with his family or maintains his livelihood by evil ways and does not perform sandhya during all the three times, surely attracts the sin of gohatyd (killing of cow). The one who does not serve the manes on their death anniversaries nor serve the gods or the guest, vSurely attracts the sin of Brahmahatya.
A woman who does not equate her husband with lord Krsna and then injures her feeling with harsh words, she surely attracts the sin of The one who sows the seed after ploughing the track of the cows, ploughs the bank of the The one who infested with greed or out of innocence performs the repentance ceremony in a disorderly manner, he surely attracts The one who does not properly adore the cows on the Gopdstami day, but tortures them at the same time, surely attracts the sin of gohatyd.
ggrakt Tg ggig;i The one who walks over a human being, the water meant for the adoration of gods, naivedya, the flowers and the food, surely attracts the sin of gohatyd. The one who always has a negative approach, is deceitful and speaks falsehood always, becomes envious of the gods and the teachers surely attracts the sin of Brahmahatya.
The one who does not bow in reverence before the image of the god, a teacher and a Brahmana, surely attracts the sin of Brahmahatya.
The Brahmana who does not shower his blessing on someone getting annoyed or does not impart knowledge to the students, surely attracts the sin of gohatyd. I have thus told you everything about gohatyd (killing of cow) and Brahmahatyd (killing of Brahmana) What more do you want to listen to from me?
Savitri said—You tell me about the real difference between merit and sin and their increase or decrease.
The Brahmana is adorable like Siva but a valorous king is adorable like lord Visnu but the reality is thousand times better than the unreality.
Similarly all the waters are like the water of Gahga and all the Brahmanas are like Vyasa, That is why they are equated with the time of the rolar or lunar eclipses.
Yama said— O chaste lady, sometimes the reality prevails and sometimes the unreality overpowers reality. Sometimes both of them run paralleled. The Vedas are the evidence for the same, the one who does not believe in this evidence attracts the sin of killing a teacher.
Ifs always good to honour a Brahmana, the teacher who imparts learnings or the mantra as your own father.
The mother is adorable a hundred times more than the father and the teacher who imparts learnings and the mantra is equally adorable.
This is ordained by the Vedas.
The glory of the teacher's wife is to be held in the highest esteem. She is to be adored like a Real killing is four times more sinful than fake killing. This is the opinion of the Vedas. This has been ordained by Brahma.
Thus I have spoken out to you the difference between real killing and fake killing. Now I tell you the place which is approachable by human beings. It is ordained in the Vedas that only one's own spouse is approachable. This is a command for everyone therefore the other women are considered to be unapproachable. This has been ordained by the Vedas.
O beautiful one, I have told you about the ordinaiy difference in this regard and I am going to tell you about the specific difference in this connection. You please listen to me as to who is approachable and who is not? I am going to speak out the same.
O chaste lady, for Sudras a Brahmana girl is unapproachable while for a Brahmana a SQdra girl is unapproachable. This has been denounced in the Vedas.
Such a Sudra who enjoys the company of a Brahmana woman attracts the sin of a hundred Brahmahatyds and similarly the Brahmana lady also falls into the Kumbhlpdka hell.
If a Brahmana enjoys the company of a Sudra woman he is called the husband of a wicked woman. He falls from the Brahmana race and achieves the position of a Candala. ♦ The pindas offered by him are treated like refuse and the tarpana offered by him is equated with urine, which is neither accepted by the manes nor the god.
Similarly the performing of sandhyd, the adoration of the gods, besides the merits earned by him in many of his previous births, vanish with the company of a Sudra woman. There is no doubt about it.
The wife of the teacher, the wife of the ruler, the step-mother, the mother, the daughter, the daughter-in-law, the wife of the real brother, the maternal-aunt, the mother of the father the mother of the mother, the sister of the mother, the sister, the daughter of the j brother (niece), the student, the wife of the I student, the wife of the son of the sister, the wife of brother's son, all these women are unapproachable (and one should not cohabit with them.) This has been ordained by Brahma.
If any one enjoys the company of one's own mother he falls into the hell. Such a person attracts several of the Brahmahatyds. This has been ordained in the Vedas.
He becomes an untouchable, is incapable of perfonning good deeds and is denounced in public, finally falling into the terrific hell.
The one who performs incomplete sandhyd or does not perform it at all or does not perform the sandhyd thrice, such a type of Brahmana is deprived of the sandhyd performing.
The Brahmana who consumes liquor, the one who consumes the food on the Ekadasl day, surely falls in the Kumbhlpdkas hell.
RWTT TTJniH! wft Trrat 3r^i Such of the pcr.son who does not accept the mantras of Visnu, Siva, sakti and Ganpati out of arrogance is called a person without the dlksd.
The land extending to the four feet of the river bank is called the Ndrdyana-ksetra. Narayana himself happens to be the lord of the said region.
In the Narayana-ksetra, Kuruksetra, Visnupada, Varanasi, Badari, the confluence of the Gahga and the ocean, Puskara,. Bhaskara-ksetra, Soma, Badrikasrama, the banks of the Sarasvatl river, the sacred place of Vnidavana, Godavari, Kausiki, Triveni and Himalaya are the sacred places. Whosoever accepts charities in these places has to fall into the Kumbhipdka hell.
m UTWjTt g I Those who perform yajnas for the Sudras and in different villages, are called GrdmaydjL Such of the people as earn their living by performing piijd are called Pujms.
ufdd: * I!?? o II The one who cooks food in the kitchen of the Sudras is called a Bhandari. All these persons are deprived of sandhya and the adoration of the lord and are considered to be quite degraded.
In the earlier context the definition of the husband of a wicked woman has been described.
Such a sinful person fails into the Kumbhipdka hell. I am now goiiig to tell you about the people who fall in the other types of hells. You please listen to me.
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 117810 (2017-08-16T15:03:10Z); Shanti Lal Nagar English scan pages n354–n370: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n354/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.