Ninth Skandha · Chapter 34
Sourceयम उवाच छिनत्ति जीवं खड्गेन दयाहीनः सुदारुणः । नरघाती हन्ति नरमर्थलोभेन भारते ॥ १ ॥ असिपत्रे वसेत्सोऽपि यावदिन्द्राश्चतुर्दश । तेषु यो ब्राह्मणान् हन्ति शतमन्वन्तरं वसेत् ॥ २ ॥ छिन्नाङ्गः संवसेत् सोऽपि खड्गधारेण सन्ततम् । अनाहारः शब्दमुच्चैर्यमदूतेन ताडितः ॥ ३ ॥ मन्थानः शतजन्मानि शतजन्मानि सूकरः । कुक्कुटः सप्त जन्मानि शृगालः सप्तजन्मसु ॥ ४ ॥ व्याघ्रश्च सप्त जन्मानि वृकश्चैव त्रिजन्मसु । सप्तजन्मसु मण्डूको यमदूतेन ताडितः ॥ ५ ॥ स भवेद्भारते वर्षे महिषश्च ततः शुचिः । ग्रामाणां नगराणां वा दहनं यः करोति च ॥ ६ ॥ क्षुरधारे वसेत्सोऽपि छिन्नाङ्गस्त्रियुगं सति । ततः प्रेतो भवेत्सद्यो वह्निवक्त्रो भ्रमन्महीम् ॥ ७ ॥ सप्तजन्मामेध्यभोजी कपोतः सप्तजन्मसु । ततो भवेन्महाशूली मानवः सप्तजन्मनि ॥ ८ ॥ सप्तजन्म गलत्कुष्ठी ततः शुद्धो भवेन्नरः । परकर्णे मुखं दत्त्वा परनिन्दां करोति यः ॥ ९ ॥ परदोषे महाश्लाघी देवब्राह्मणनिन्दकः । सूचीमुखे वसेत्सोऽपि सूचीविद्धो युगत्रयम् ॥ १० ॥ ततो भवेद् वृश्चिकश्च सर्पश्च सप्तजन्मसु । वज्रकीटः सप्तजन्म भस्मकीटस्ततः परम् ॥ ११ ॥ ततो भवेन्मानवश्च महाव्याधिस्ततः शुचिः । गृहिणां हि गृहं भित्त्वा वस्तुस्तेयं करोति यः ॥ १२ ॥ गाश्च छागांश्च मेषांश्च याति गोकामुखे च सः । ताडितो यमदूतेन वसेत्तत्र युगत्रयम् ॥ १३ ॥ ततो भवेत्सप्तजन्म गोजातिर्व्याधिसंयुतः । त्रिजन्मनि मेषजातिश्छागजातिस्त्रिजन्मनि ॥ १४ ॥ ततो भवेन्मानवश्च नित्यरोगी दरिद्रकः । भार्याहीनो बन्धुहीनः सन्तापी च ततः शुचिः ॥ १५ ॥ सामान्यद्रव्यचौरश्च याति नक्रमुखं च सः । ताडितो यमदूतेन वसेत्तत्राब्दकत्रयम् ॥ १६ ॥ ततो भवेत्सप्तजन्म गोपतिर्व्याधिसंयुतः । ततो भवेन्मानवश्च महारोगी ततः शुचिः ॥ १७ ॥ हन्ति गाश्च गजांश्चैव तुरगांश्च नगांस्तथा । स याति गजदंशं च महापापी युगत्रयम् ॥ १८ ॥ ताडितो यमदूतेन नागदन्तेन सन्ततम् । स भवेद्गजजातिश्च तुरगश्च त्रिजन्मनि ॥ १९ ॥ गोजातिर्म्लेच्छजातिश्च ततः शुद्धो भवेन्नरः । जलं पिबन्तीं तृषितां गां वारयति यः पुमान् ॥ २० ॥ नरकं गोमुखाकारं कृमितप्तोदकान्वितम् । तत्र तिष्ठति सन्तप्तो यावन्मन्वन्तरावधि ॥ २१ ॥ ततो नरोऽपि गोहीनो महारोगी दरिद्रकः । सप्तजन्मान्त्यजातिश्च ततः शुद्धो भवेन्नरः ॥ २२ ॥ गोहत्यां ब्रह्महत्यां च करोति ह्यतिदेशिकीम् । यो हि गच्छत्यगम्यां च यः स्त्रीहत्यां करोति च ॥ २३ ॥ भिक्षुहत्यां महापापी भ्रूणहत्यां च भारते । कुम्भीपाके वसेत्सोऽपि यावदिन्द्राश्चतुर्दश ॥ २४ ॥ ताडितो यमदूतेन चूर्ण्यमानश्च सन्ततम् । क्षणं पतति वह्नौ च क्षणं पतति कण्टके ॥ २५ ॥ क्षणं पतेत्तप्ततैले तप्तो येन क्षणं क्षणम् । क्षणं च तप्तलोहे च क्षणं च तप्तताम्रके ॥ २६ ॥ गृध्रो जन्मसहस्राणि शतजन्मानि सूकरः । काकश्च सप्त जन्मानि सर्पश्च सप्तजन्मसु ॥ २७ ॥ षष्टिवर्षसहस्राणि विष्ठायां जायते कृमिः । नानाजन्मसु स वृषस्ततः कुष्ठी दरिद्रकः ॥ २८ ॥ सावित्र्युवाच विप्रहत्या च गोहत्या किंविधा चातिदैशिकी । का वा नृणामगम्या च को वा संध्याविहीनकः ॥ २९ ॥ अदीक्षितः पुमान्को वा को वा तीर्थप्रतिग्रही । द्विजः को वा ग्रामयाजी को वा विप्रोऽथ देवलः ॥ ३० ॥ शूद्राणां सूपकारश्च प्रमत्तो वृषलीपतिः । एतेषां लक्षणं सर्वं वद वेदविदां वर ॥ ३१ ॥ धर्मराज उवाच श्रीकृष्णे च तदर्चायामन्येषां प्रकृतौ सति । शिवे च शिवलिङ्गे च सूर्ये सूर्यमणौ तथा ॥ ३२ ॥ गणेशे वाथ दुर्गायामेवं सर्वत्र सुन्दरि । यः करोति भेदबुद्धिं ब्रह्महत्यां लभेत्तु सः ॥ ३३ ॥ स्वगुरौ स्वेष्टदेवे च जन्मदातरि मातरि । करोति भेदबुद्धिं यो ब्रह्महत्यां लभेत्तु सः ॥ ३४ ॥ वैष्णवेषु च भक्तेषु ब्राह्मणेष्वितरेषु च । करोति भेदबुद्धिं यो ब्रह्महत्यां लभेत्तु सः ॥ ३५ ॥ विप्रपादोदके चैव शालग्रामोदके तथा । करोति भेदबुद्धिं यो ब्रह्महत्यां लभेत्तु सः ॥ ३६ ॥ शिवनैवेद्यके चैव हरिनैवेद्यके तथा । करोति भेदबुद्धिं यो ब्रह्महत्यां लभेत्तु सः ॥ ३७ ॥ सर्वेश्वरेश्वरे कृष्णे सर्वकारणकारणे । सर्वाद्ये सर्वदेवानां सेव्ये सर्वान्तरात्मनि ॥ ३८ ॥ माययानेकरूपे वाप्येक एव हि निर्गुणे । करोतीशेन भेदं यो ब्रह्महत्यां लभेत्तु सः ॥ ३९ ॥ शक्तिभक्ते द्वेषबुद्धिं शक्तिशास्त्रे तथैव च । द्वेषं यः कुरुते मर्त्यो ब्रह्महत्यां लभेत्तु सः ॥ ४० ॥ पितृदेवार्चनं यो वा त्यजेद्वेदनिरूपितम् । यः करोति निषिद्धं च ब्रह्महत्यां लभेत्तु सः ॥ ४१ ॥ यो निन्दति हृषीकेशं तन्मन्त्रोपासकं तथा । पवित्राणां पवित्रं च ज्ञानानन्दं सनातनम् ॥ ४२ ॥ प्रधानं वैष्णवानां च देवानां सेव्यमीश्वरम् । ये नार्चयन्ति निन्दन्ति ब्रह्महत्यां लभन्ति ते ॥ ४३ ॥ ये निन्दन्ति महादेवीं कारणब्रह्मरूपिणीम् । सर्वशक्तिस्वरूपां च प्रकृतिं सर्वमातरम् ॥ ४४ ॥ सर्वदेवस्वरूपां च सर्वेषां वन्दितां सदा । सर्वकारणरूपां च ब्रह्महत्यां लभन्ति ते ॥ ४५ ॥ कृष्णजन्माष्टमीं रामनवमीं च सुपुण्यदाम् । शिवरात्रिं तथा चैकादशीं वारे रवेस्तथा ॥ ४६ ॥ पञ्च पर्वाणि पुण्यानि ये न कुर्वन्ति मानवाः । लभन्ति ब्रह्महत्यां ते चाण्डालाधिकपापिनः ॥ ४७ ॥ अम्बुवाच्यां भूखननं जलशौचादिकं च ये । कुर्वन्ति भारते वर्षे ब्रह्महत्यां लभन्ति ते ॥ ४८ ॥ गुरुञ्च मातरं तातं साध्वीं भार्यां सुतं सुताम् । अनिन्द्यां यो न पुष्णाति ब्रह्महत्यां लभेत्तु सः ॥ ४९ ॥ विवाहो यस्य न भवेन्न पश्यति सुतं तु यः । हरिभक्तिविहीनो यो ब्रह्महत्यां लभेत्तु सः ॥ ५० ॥ हरेरनैवेद्यभोजी नित्यं विष्णुं न पूजयेत् । पुण्यं पार्थिवलिङ्गं च ब्रह्महासौ प्रकीर्तितः ॥ ५१ ॥ गोप्रहारं प्रकुर्वन्तं दृष्ट्वा यो न निवारयेत् । याति गोविप्रयोर्मध्ये गोहत्या तु लभेत्तु सः ॥ ५२ ॥ दण्डैर्गोस्ताडयेन्मूढो यो विप्रो वृषवाहनः । दिने दिने गोवधं च लभते नात्र संशयः ॥ ५३ ॥ ददाति गोभ्य उच्छिष्टं भोजयेद् वृषवाहकम् । भुनक्ति वृषवाहान्नं स गोहत्यां लभेद् ध्रुवम् ॥ ५४ ॥ वृषलीपतिं याजयेद्यो भुङ्क्तेऽन्नं तस्य यो नरः । गोहत्याशतकं सोऽपि लभते नात्र संशयः ॥ ५५ ॥ पादं ददाति वह्नौ यो गाश्च पादेन ताडयेत् । गेहं विशेदधौताङ्घ्रिः स्नात्वा गोवधमाप्नुयात् ॥ ५६ ॥ यो भुङ्क्ते स्निग्धपादेन शेते स्निग्धाङ्घ्रिरेव च । सूर्योदये च यो भुङ्क्ते स गोहत्यां लभेद् ध्रुवम् ॥ ५७ ॥ अवीरान्नं च यो भुङ्क्ते योनिजीव्यस्य च द्विजः । यस्त्रिसन्ध्याविहीनश्च गोहत्या लभते च सः ॥ ५८ ॥ स्वभर्तरि च देवे वा भेदबुद्धिं करोति या । कटूक्त्या ताडयेत् कान्तं सा गोहत्यां लभेद् ध्रुवम् ॥ ५९ ॥ गोमार्गवर्जनं कृत्वा ददाति सस्यमेव वा । तडागे वा तु दुर्गे वा स गोहत्यां लभेद् ध्रुवम् ॥ ६० ॥ प्रायश्चित्ते गोवधस्य यः करोति व्यतिक्रमम् । पुत्रलोभादथाज्ञानात्स गोहत्या लभेद् ध्रुवम् ॥ ६१ ॥ राजके दैवके यत्नाद् गोस्वामी गां न रक्षति । दुःखं ददाति यो मूढो गोहत्यां स लभेद् ध्रुवम् ॥ ६२ ॥ प्राणिनो लङ्घयेद्यो हि देवार्चामनलं जलम् । नैवेद्यं पुष्पमन्नं च स गोहत्यां लभेद् ध्रुवम् ॥ ६३ ॥ शश्वन्नास्तीति यो वादी मिथ्यावादी प्रतारकः । देवद्वेषी गुरुद्वेषी स गोहत्यां लभेद् ध्रुवम् ॥ ६४ ॥ देवताप्रतिमां दृष्ट्वा गुरुं वा ब्राह्मणं सति । सम्भ्रमान्न नमेद्यो हि स गोहत्या लभेद् ध्रुवम् ॥ ६५ ॥ न ददात्याशिषं कोपात्प्रणताय च यो द्विजः । विद्यार्थिने च विद्यां च स गोहत्यां लभेद् ध्रुवम् ॥ ६६ ॥ गोहत्या विप्रहत्या च कथिता चातिदेशिकी । गम्यां स्त्रियं नृणामेव निबोध कथयामि ते ॥ ६७ ॥ स्वस्त्री गम्या च सर्वेषामिति वेदानुशासनम् । अगम्या च तदन्या या चेति वेदविदो विदुः ॥ ६८ ॥ सामान्यं कथितं सर्वं विशेषं शृणु सुन्दरि । अत्यगम्या हि या याश्च निबोध कथयामि ताः ॥ ६९ ॥ शूद्राणां विप्रपत्नी च विप्राणां शूद्रकामिनी । अत्यगम्या च निन्द्या च लोके वेदे पतिव्रते ॥ ७० ॥ शूद्रश्च ब्राह्मणीं गत्वा ब्रह्महत्याशतं लभेत् । तत्समं ब्राह्मणी चापि कुम्भीपाकं लभेद् ध्रुवम् ॥ ७१ ॥ शूद्राणां विप्रपत्नी च विप्राणां शूद्रकामिनी । यदि शूद्रा व्रजेद्विप्रो वृषलीपतिरेव सः ॥ ७२ ॥ स भ्रष्टो विप्रजातेश्च चाण्डालात्सोऽधमः स्मृतः । विष्ठासमश्च तत्पिण्डो मूत्रं तस्य च तर्पणम् ॥ ७३ ॥ न पितॄणां सुराणां च तद्दत्तमुपतिष्ठति । कोटिजन्मार्जितं पुण्यं तस्यार्चात्तपसार्जितम् ॥ ७४ ॥ द्विजस्य वृषलीलोभान्नश्यत्येव न संशयः । ब्राह्मणश्च सुरापीतिर्विड्भोजी वृषलीपतिः ॥ ७५ ॥ तप्तमुद्रादग्धदेहस्तप्तशूलाङ्कितस्तथा । हरिवासरभोजी च कुम्भीपाकं व्रजेद् द्विजः ॥ ७६ ॥ गुरुपत्नीं राजपत्नीं सपत्नीं मातरं ध्रुवम् । सुतां पुत्रवधूं श्वश्रूं सगर्भां भगिनीं सतीम् ॥ ७७ ॥ सहोदरभ्रातृजायां मातुलानीं पितुः प्रसूम् । मातुः प्रसूं तत्स्वसारं भगिनीं भ्रातृकन्यकाम् ॥ ७८ ॥ शिष्यां शिष्यस्य पत्नीं च भागिनेयस्य कामिनीम् । भ्रातुः पुत्रप्रियां चैवात्यगम्या आह पद्मजः ॥ ७९ ॥ एताः कामेन कान्ता यो व्रजेद्वै मानवाधमः । स मातृगामी वेदेषु ब्रह्महत्याशतं व्रजेत् ॥ ८० ॥ अकर्मार्होऽप्यसंस्पृश्यो लोके वेदे च निन्दितः । स याति कुम्भीपाके च महापापी सुदुष्करे ॥ ८१ ॥ करोत्यशुद्धां सन्ध्यां वा न सन्ध्यां वा करोति च । त्रिसन्ध्यं वर्जयेद्यो वा सन्ध्याहीनश्च स द्विजः ॥ ८२ ॥ वैष्णवं च तथा शैवं शाक्तं सौरं च गाणपम् । योऽहङ्कारान्न गृह्णाति मन्त्रं सोऽदीक्षितः स्मृतः ॥ ८३ ॥ प्रवाहमवधिं कृत्वा यावद्धस्तचतुष्टयम् । तत्र नारायणः स्वामी गङ्गागर्भान्तरे वसेत् ॥ ८४ ॥ तत्र नारायणक्षेत्रे मृतो याति हरेः पदम् । वाराणस्यां बदर्यां च गङ्गासागरसङ्गमे ॥ ८५ ॥ पुष्करे हरिहरक्षेत्रे प्रभासे कामरूस्थले । हरिद्वारे च केदारे तथा मातृपुरेऽपि च ॥ ८६ ॥ सरस्वतीनदीतीरे पुण्ये वृन्दावने वने । गोदावर्यां च कौशिक्यां त्रिवेण्यां च हिमाचले ॥ ८७ ॥ एषु तीर्थेषु यो दानं प्रतिगृह्णाति कामतः । स च तीर्थप्रतिग्राही कुम्भीपाके प्रयाति सः ॥ ८८ ॥ शूद्रसेवी शूद्रयाजी ग्रामयाजीति कीर्तितः । तथा देवोपजीवी च देवलः परिकीर्तितः ॥ ८९ ॥ शूद्रपाकोपजीवी यः सूपकार इति स्मृतः । सन्ध्यापूजनहीनश्च प्रमत्तः पतितः स्मृतः ॥ ९० ॥ उक्तं सर्वं मया भद्रे लक्षणं वृषलीपतेः । एते महापातकिनः कुम्भीपाकं प्रयान्ति ते । कुण्डान्यन्यानि ये यान्ति निबोध कथयामि ते ॥ ९१ ॥
yama uvāca chinatti jīvaṃ khaḍgena dayāhīnaḥ sudāruṇaḥ | naraghātī hanti naramarthalobhena bhārate || 1 || asipatre vasetso'pi yāvadindrāścaturdaśa | teṣu yo brāhmaṇān hanti śatamanvantaraṃ vaset || 2 || chinnāṅgaḥ saṃvaset so'pi khaḍgadhāreṇa santatam | anāhāraḥ śabdamuccairyamadūtena tāḍitaḥ || 3 || manthānaḥ śatajanmāni śatajanmāni sūkaraḥ | kukkuṭaḥ sapta janmāni śṛgālaḥ saptajanmasu || 4 || vyāghraśca sapta janmāni vṛkaścaiva trijanmasu | saptajanmasu maṇḍūko yamadūtena tāḍitaḥ || 5 || sa bhavedbhārate varṣe mahiṣaśca tataḥ śuciḥ | grāmāṇāṃ nagarāṇāṃ vā dahanaṃ yaḥ karoti ca || 6 || kṣuradhāre vasetso'pi chinnāṅgastriyugaṃ sati | tataḥ preto bhavetsadyo vahnivaktro bhramanmahīm || 7 || saptajanmāmedhyabhojī kapotaḥ saptajanmasu | tato bhavenmahāśūlī mānavaḥ saptajanmani || 8 || saptajanma galatkuṣṭhī tataḥ śuddho bhavennaraḥ | parakarṇe mukhaṃ dattvā paranindāṃ karoti yaḥ || 9 || paradoṣe mahāślāghī devabrāhmaṇanindakaḥ | sūcīmukhe vasetso'pi sūcīviddho yugatrayam || 10 || tato bhaved vṛścikaśca sarpaśca saptajanmasu | vajrakīṭaḥ saptajanma bhasmakīṭastataḥ param || 11 || tato bhavenmānavaśca mahāvyādhistataḥ śuciḥ | gṛhiṇāṃ hi gṛhaṃ bhittvā vastusteyaṃ karoti yaḥ || 12 || gāśca chāgāṃśca meṣāṃśca yāti gokāmukhe ca saḥ | tāḍito yamadūtena vasettatra yugatrayam || 13 || tato bhavetsaptajanma gojātirvyādhisaṃyutaḥ | trijanmani meṣajātiśchāgajātistrijanmani || 14 || tato bhavenmānavaśca nityarogī daridrakaḥ | bhāryāhīno bandhuhīnaḥ santāpī ca tataḥ śuciḥ || 15 || sāmānyadravyacauraśca yāti nakramukhaṃ ca saḥ | tāḍito yamadūtena vasettatrābdakatrayam || 16 || tato bhavetsaptajanma gopatirvyādhisaṃyutaḥ | tato bhavenmānavaśca mahārogī tataḥ śuciḥ || 17 || hanti gāśca gajāṃścaiva turagāṃśca nagāṃstathā | sa yāti gajadaṃśaṃ ca mahāpāpī yugatrayam || 18 || tāḍito yamadūtena nāgadantena santatam | sa bhavedgajajātiśca turagaśca trijanmani || 19 || gojātirmlecchajātiśca tataḥ śuddho bhavennaraḥ | jalaṃ pibantīṃ tṛṣitāṃ gāṃ vārayati yaḥ pumān || 20 || narakaṃ gomukhākāraṃ kṛmitaptodakānvitam | tatra tiṣṭhati santapto yāvanmanvantarāvadhi || 21 || tato naro'pi gohīno mahārogī daridrakaḥ | saptajanmāntyajātiśca tataḥ śuddho bhavennaraḥ || 22 || gohatyāṃ brahmahatyāṃ ca karoti hyatideśikīm | yo hi gacchatyagamyāṃ ca yaḥ strīhatyāṃ karoti ca || 23 || bhikṣuhatyāṃ mahāpāpī bhrūṇahatyāṃ ca bhārate | kumbhīpāke vasetso'pi yāvadindrāścaturdaśa || 24 || tāḍito yamadūtena cūrṇyamānaśca santatam | kṣaṇaṃ patati vahnau ca kṣaṇaṃ patati kaṇṭake || 25 || kṣaṇaṃ patettaptataile tapto yena kṣaṇaṃ kṣaṇam | kṣaṇaṃ ca taptalohe ca kṣaṇaṃ ca taptatāmrake || 26 || gṛdhro janmasahasrāṇi śatajanmāni sūkaraḥ | kākaśca sapta janmāni sarpaśca saptajanmasu || 27 || ṣaṣṭivarṣasahasrāṇi viṣṭhāyāṃ jāyate kṛmiḥ | nānājanmasu sa vṛṣastataḥ kuṣṭhī daridrakaḥ || 28 || sāvitryuvāca viprahatyā ca gohatyā kiṃvidhā cātidaiśikī | kā vā nṛṇāmagamyā ca ko vā saṃdhyāvihīnakaḥ || 29 || adīkṣitaḥ pumānko vā ko vā tīrthapratigrahī | dvijaḥ ko vā grāmayājī ko vā vipro'tha devalaḥ || 30 || śūdrāṇāṃ sūpakāraśca pramatto vṛṣalīpatiḥ | eteṣāṃ lakṣaṇaṃ sarvaṃ vada vedavidāṃ vara || 31 || dharmarāja uvāca śrīkṛṣṇe ca tadarcāyāmanyeṣāṃ prakṛtau sati | śive ca śivaliṅge ca sūrye sūryamaṇau tathā || 32 || gaṇeśe vātha durgāyāmevaṃ sarvatra sundari | yaḥ karoti bhedabuddhiṃ brahmahatyāṃ labhettu saḥ || 33 || svagurau sveṣṭadeve ca janmadātari mātari | karoti bhedabuddhiṃ yo brahmahatyāṃ labhettu saḥ || 34 || vaiṣṇaveṣu ca bhakteṣu brāhmaṇeṣvitareṣu ca | karoti bhedabuddhiṃ yo brahmahatyāṃ labhettu saḥ || 35 || viprapādodake caiva śālagrāmodake tathā | karoti bhedabuddhiṃ yo brahmahatyāṃ labhettu saḥ || 36 || śivanaivedyake caiva harinaivedyake tathā | karoti bhedabuddhiṃ yo brahmahatyāṃ labhettu saḥ || 37 || sarveśvareśvare kṛṣṇe sarvakāraṇakāraṇe | sarvādye sarvadevānāṃ sevye sarvāntarātmani || 38 || māyayānekarūpe vāpyeka eva hi nirguṇe | karotīśena bhedaṃ yo brahmahatyāṃ labhettu saḥ || 39 || śaktibhakte dveṣabuddhiṃ śaktiśāstre tathaiva ca | dveṣaṃ yaḥ kurute martyo brahmahatyāṃ labhettu saḥ || 40 || pitṛdevārcanaṃ yo vā tyajedvedanirūpitam | yaḥ karoti niṣiddhaṃ ca brahmahatyāṃ labhettu saḥ || 41 || yo nindati hṛṣīkeśaṃ tanmantropāsakaṃ tathā | pavitrāṇāṃ pavitraṃ ca jñānānandaṃ sanātanam || 42 || pradhānaṃ vaiṣṇavānāṃ ca devānāṃ sevyamīśvaram | ye nārcayanti nindanti brahmahatyāṃ labhanti te || 43 || ye nindanti mahādevīṃ kāraṇabrahmarūpiṇīm | sarvaśaktisvarūpāṃ ca prakṛtiṃ sarvamātaram || 44 || sarvadevasvarūpāṃ ca sarveṣāṃ vanditāṃ sadā | sarvakāraṇarūpāṃ ca brahmahatyāṃ labhanti te || 45 || kṛṣṇajanmāṣṭamīṃ rāmanavamīṃ ca supuṇyadām | śivarātriṃ tathā caikādaśīṃ vāre ravestathā || 46 || pañca parvāṇi puṇyāni ye na kurvanti mānavāḥ | labhanti brahmahatyāṃ te cāṇḍālādhikapāpinaḥ || 47 || ambuvācyāṃ bhūkhananaṃ jalaśaucādikaṃ ca ye | kurvanti bhārate varṣe brahmahatyāṃ labhanti te || 48 || guruñca mātaraṃ tātaṃ sādhvīṃ bhāryāṃ sutaṃ sutām | anindyāṃ yo na puṣṇāti brahmahatyāṃ labhettu saḥ || 49 || vivāho yasya na bhavenna paśyati sutaṃ tu yaḥ | haribhaktivihīno yo brahmahatyāṃ labhettu saḥ || 50 || hareranaivedyabhojī nityaṃ viṣṇuṃ na pūjayet | puṇyaṃ pārthivaliṅgaṃ ca brahmahāsau prakīrtitaḥ || 51 || goprahāraṃ prakurvantaṃ dṛṣṭvā yo na nivārayet | yāti goviprayormadhye gohatyā tu labhettu saḥ || 52 || daṇḍairgostāḍayenmūḍho yo vipro vṛṣavāhanaḥ | dine dine govadhaṃ ca labhate nātra saṃśayaḥ || 53 || dadāti gobhya ucchiṣṭaṃ bhojayed vṛṣavāhakam | bhunakti vṛṣavāhānnaṃ sa gohatyāṃ labhed dhruvam || 54 || vṛṣalīpatiṃ yājayedyo bhuṅkte'nnaṃ tasya yo naraḥ | gohatyāśatakaṃ so'pi labhate nātra saṃśayaḥ || 55 || pādaṃ dadāti vahnau yo gāśca pādena tāḍayet | gehaṃ viśedadhautāṅghriḥ snātvā govadhamāpnuyāt || 56 || yo bhuṅkte snigdhapādena śete snigdhāṅghrireva ca | sūryodaye ca yo bhuṅkte sa gohatyāṃ labhed dhruvam || 57 || avīrānnaṃ ca yo bhuṅkte yonijīvyasya ca dvijaḥ | yastrisandhyāvihīnaśca gohatyā labhate ca saḥ || 58 || svabhartari ca deve vā bhedabuddhiṃ karoti yā | kaṭūktyā tāḍayet kāntaṃ sā gohatyāṃ labhed dhruvam || 59 || gomārgavarjanaṃ kṛtvā dadāti sasyameva vā | taḍāge vā tu durge vā sa gohatyāṃ labhed dhruvam || 60 || prāyaścitte govadhasya yaḥ karoti vyatikramam | putralobhādathājñānātsa gohatyā labhed dhruvam || 61 || rājake daivake yatnād gosvāmī gāṃ na rakṣati | duḥkhaṃ dadāti yo mūḍho gohatyāṃ sa labhed dhruvam || 62 || prāṇino laṅghayedyo hi devārcāmanalaṃ jalam | naivedyaṃ puṣpamannaṃ ca sa gohatyāṃ labhed dhruvam || 63 || śaśvannāstīti yo vādī mithyāvādī pratārakaḥ | devadveṣī gurudveṣī sa gohatyāṃ labhed dhruvam || 64 || devatāpratimāṃ dṛṣṭvā guruṃ vā brāhmaṇaṃ sati | sambhramānna namedyo hi sa gohatyā labhed dhruvam || 65 || na dadātyāśiṣaṃ kopātpraṇatāya ca yo dvijaḥ | vidyārthine ca vidyāṃ ca sa gohatyāṃ labhed dhruvam || 66 || gohatyā viprahatyā ca kathitā cātideśikī | gamyāṃ striyaṃ nṛṇāmeva nibodha kathayāmi te || 67 || svastrī gamyā ca sarveṣāmiti vedānuśāsanam | agamyā ca tadanyā yā ceti vedavido viduḥ || 68 || sāmānyaṃ kathitaṃ sarvaṃ viśeṣaṃ śṛṇu sundari | atyagamyā hi yā yāśca nibodha kathayāmi tāḥ || 69 || śūdrāṇāṃ viprapatnī ca viprāṇāṃ śūdrakāminī | atyagamyā ca nindyā ca loke vede pativrate || 70 || śūdraśca brāhmaṇīṃ gatvā brahmahatyāśataṃ labhet | tatsamaṃ brāhmaṇī cāpi kumbhīpākaṃ labhed dhruvam || 71 || śūdrāṇāṃ viprapatnī ca viprāṇāṃ śūdrakāminī | yadi śūdrā vrajedvipro vṛṣalīpatireva saḥ || 72 || sa bhraṣṭo viprajāteśca cāṇḍālātso'dhamaḥ smṛtaḥ | viṣṭhāsamaśca tatpiṇḍo mūtraṃ tasya ca tarpaṇam || 73 || na pitṝṇāṃ surāṇāṃ ca taddattamupatiṣṭhati | koṭijanmārjitaṃ puṇyaṃ tasyārcāttapasārjitam || 74 || dvijasya vṛṣalīlobhānnaśyatyeva na saṃśayaḥ | brāhmaṇaśca surāpītirviḍbhojī vṛṣalīpatiḥ || 75 || taptamudrādagdhadehastaptaśūlāṅkitastathā | harivāsarabhojī ca kumbhīpākaṃ vrajed dvijaḥ || 76 || gurupatnīṃ rājapatnīṃ sapatnīṃ mātaraṃ dhruvam | sutāṃ putravadhūṃ śvaśrūṃ sagarbhāṃ bhaginīṃ satīm || 77 || sahodarabhrātṛjāyāṃ mātulānīṃ pituḥ prasūm | mātuḥ prasūṃ tatsvasāraṃ bhaginīṃ bhrātṛkanyakām || 78 || śiṣyāṃ śiṣyasya patnīṃ ca bhāgineyasya kāminīm | bhrātuḥ putrapriyāṃ caivātyagamyā āha padmajaḥ || 79 || etāḥ kāmena kāntā yo vrajedvai mānavādhamaḥ | sa mātṛgāmī vedeṣu brahmahatyāśataṃ vrajet || 80 || akarmārho'pyasaṃspṛśyo loke vede ca ninditaḥ | sa yāti kumbhīpāke ca mahāpāpī suduṣkare || 81 || karotyaśuddhāṃ sandhyāṃ vā na sandhyāṃ vā karoti ca | trisandhyaṃ varjayedyo vā sandhyāhīnaśca sa dvijaḥ || 82 || vaiṣṇavaṃ ca tathā śaivaṃ śāktaṃ sauraṃ ca gāṇapam | yo'haṅkārānna gṛhṇāti mantraṃ so'dīkṣitaḥ smṛtaḥ || 83 || pravāhamavadhiṃ kṛtvā yāvaddhastacatuṣṭayam | tatra nārāyaṇaḥ svāmī gaṅgāgarbhāntare vaset || 84 || tatra nārāyaṇakṣetre mṛto yāti hareḥ padam | vārāṇasyāṃ badaryāṃ ca gaṅgāsāgarasaṅgame || 85 || puṣkare hariharakṣetre prabhāse kāmarūsthale | haridvāre ca kedāre tathā mātṛpure'pi ca || 86 || sarasvatīnadītīre puṇye vṛndāvane vane | godāvaryāṃ ca kauśikyāṃ triveṇyāṃ ca himācale || 87 || eṣu tīrtheṣu yo dānaṃ pratigṛhṇāti kāmataḥ | sa ca tīrthapratigrāhī kumbhīpāke prayāti saḥ || 88 || śūdrasevī śūdrayājī grāmayājīti kīrtitaḥ | tathā devopajīvī ca devalaḥ parikīrtitaḥ || 89 || śūdrapākopajīvī yaḥ sūpakāra iti smṛtaḥ | sandhyāpūjanahīnaśca pramattaḥ patitaḥ smṛtaḥ || 90 || uktaṃ sarvaṃ mayā bhadre lakṣaṇaṃ vṛṣalīpateḥ | ete mahāpātakinaḥ kumbhīpākaṃ prayānti te | kuṇḍānyanyāni ye yānti nibodha kathayāmi te || 91 ||
English translation
1-28. Dharma Raja Yama said O Fair One! If, in this Bharata, any murderer, merciless and fierce, kills any man, out of greed for money, he goes and miserably dwells in the Asipattra hell for fourteen Indra’s life periods. And if that murderer kills a Brahmana, he lives in that hell for one hundred manvantaras. While in hell, his body becomes fiercely cut and wounded by the swords. There My messengers chastise him and beat him and he cries aloud and passes his time without any food. Then he becomes born for one hundred years as a Manthana insect, for hundred births as a boar, for seven births as a cock; for seven births as a fox, for seven births as a tiger; for three births, as a wolf; for seven births, as a frog; then as a buffalo when he becomes freed of his sins of murders. If anybody sets fire to a city or a village, he will have to live in Ksuradhara Kunda for three yugas with his body severed. Then he becomes a Preta (disembodied spirit) and travels over the whole earth, being burnt up with fire. For seven births he eats unclean and unholy food and spends his time as a pigeon. Then for seven births he becomes diseased with a severe colic pain, for seven births as a leper; when ultimately he gets a pure human body. If anybody whispers in one’s ear another’s calumny and thus glorifies himself and abuses and vilifies the Devas and Brahmanas, he goes and remains in Suchi Kunda for three Yugas, and he is pierced there by needles. Then he becomes a scorpion for seven births, a serpent for seven births, and an insect (Bhasma Kita) for seven births; then he gets a diseased human body when, at last, he becomes purified. If anybody breaks into another’s house and steals away all the household articles, cows, goats or buffaloes, he goes to Goka Mukha Kunda where faeces are like cow’s hoofs, there, beaten by My servants, for three Yugas. (Goka is Goksura, hoof of a cow). Then, for seven births, he becomes a diseased cow; for three births, a sheep; for three births, a goat; and finally he becomes a man. But
in this man-birth he is born first as diseased, poor, deprived of wife and friends, and a repenting person; when ultimately he is freed of his sin. If anybody steals any ordinary thing, he goes to Nakra Mukha Kunda and lives there for three years, greatly tormented by My messengers. Next for seven births, he becomes a diseased ox. Then he attains a very diseased man-birth, and ultimately he is freed of his sins. Such are the horrible results. If anybody kills a cow, elephant, horse, or cuts a tree, he goes to Gaja Dams’a Kunda for three yugas. There he is punished by My messengers freely by the teeth of elephants. Then he attains three elephants’ births, three horse-births; then he becomes born as a cow and ultimately he is born a MIechcha when he becomes pure. If anybody obstructs any thirsty cow from drinking water, he goes to Krimi Kunda and Gomukha Kunda filled with hot water and lives there for one manvantara. Next when he attains a human birth he owns not any cattle nor any wealth; rather he is born as a man, very much diseased, in low castes, for seven births when he becomes freed. If anybody, being born in Bharata, kills cows. Brahmins, women, beggars, causes abortions or goes to those not fit to be gone into, he lives in the Kumbhipaka hell for fourteen Indra’s life periods. There be is pulverised always by My messengers. He is made to fall sometimes in fire, sometimes over thorns, sometimes in hot oil, sometimes in hot water, sometimes in molten iron or copper. That great sinner gets thousand vulture births, hundred boar births, seven crow births and seven serpent births. He then becomes worms of faeces for sixty thousand years. Thus travelling frequently in ox births he at last becomes born as a very poor leper.
29-31. Savitri said “O Bhagavan! What is, according to the S’astras, Brahmahattya (murdering a Brahmin) and Gohatya (killing a cow)? Who are called Agamyas (women unfit to be approached)? Who are designated as void of Sandhya (daily worship of the twice born castes)? Who can be called uninitiated? Who are said to take Pratigrahas (gifts) in a Tirath? What are the characteristics of a real
Gramayaji (village priests), Devala, (Brahmana of an inferior order who subsists upon the offerings made to the images which he attends), the cook of a S’udra, of one who is infatuated (Pramatta) and the VrisalTpati (one who has married an unmarried girl twelve years old in whom menstruation has commenced; a barren woman) Kindly describe all these to me.”
32-91. Dharmarajan said O Fair Savitri! If anybody makes a distinction between Krisna and His Image or between any Deva and his image, between S’iva and His phallic emblem, between the Sun and the stone Surya Kanta (a precious stone of a bright and glittering colour) between Ganes’a and Durga, he is said to be guilty of the sin Brahmahattya. If anybody makes any difference (superiority or inferiority) between his own Ista Deva (his Deity), his Spiritual Teacher, his natural father, and mother, is certainly involved in the sin of Brahmahattya. He who shews any difference (superiority or inferiority) between the devotees of Visnu and those of other Devas, is said to commit Brahmahattya. He who makes any difference in matters of respect between the waters of the feet of any Brahmana and those of S’alagrama stone, is said to commit Brahmahattya. The difference between the offerings to Hari and Hara leads to Brahmahattya. He who shews any difference between Krisna, Who is verily the God of gods, the Cause of all causes, the Origin of all. Who is worshipped by all the Devas, Who is the Self of all. Who is attributeless and without a second yet Who by His Magic powers assumes many forms and who is Is’ana, is said to commit, indeed, the Brahmahattya. If any Vaisnava (a devotee of Visnu) abuses and envies a S’akta (a devotee of S’akti), he commits Brahmahattya. He who does not worship, according to the Vedas, the Pitris and the Devas or prohibits others in doing so, commits Brahmahattya. He who abuses Hrisikes’a, Who is the Highest of the Holy things. Who is Knowledge and Bliss and Who is Eternal, Who is the only God to be served by the Devas and Vaisnavas, and those Who are worshippers of His Mantra, and those who do not worship
themselves are said to commit Brahmahattya. He who abuses and vilifies Mulaprakriti Maha Devi, Who is of the nature of Causal Brahma (Karana Brahma), Who is All Power and the Mother of all. Who is worshipped by all and who is of the nature of all the Devas and the Cause of all Causes, Who is Adya S’akti Bhagavati, is said to commit Brahmahattya. He who does not observe the Holy S’ri Krisna Janmastami, S’ri Rama Navami, S’ivaratri, the Ekadas’i happening on Sunday, and five other holy Parvanas (festivals), commits Brahmahattya; is considered more sinful than a Chandala. He who in this land of Bharata, digs earth on the day of Ambuvachi or makes water, etc., in the waters of the tanks, is involved in the sin of Brahmahattya. He who does not support his spiritual teacher, mother, father, chaste wife, son and daughter, though they are faultless, commits Brahmahattya. He whose marriage does not take place during his whole life-time, who does not see the face of his son, who does not cherish devotion to Hah, who eats things unoffered to S’ri Hah, who never worshipped throughout his life Visnu or an earthen symbol of S’iva, verily commits Brahmahattya. O Fair One! Now I will recite the characteristics, according to the S’astras, of Gohattya (killing a cow). Listen. If anybody does not prohibit one, seeing one to beat a cow, or if he goes between a cow and a Brahmin, he is involved in the sin of Gohattya. If any illiterate Brahman, carrying an ox, daily beats with a stick, the cows, certainly he commits the Gohattya. If anybody gives the remains of another’s meal to a cow to eat, or feeds a Brahmin who carries, rather moves or drives, cows and oxen; or eats himself the food of such a Brahmin driver, he commits Gohattya. Those who do sacrifices of the husband of a barren woman (Vrisali) or eat his food, commit sin equal to one hundred Gohattyas; there is no doubt in this. Those who touch fire with their feet, beat the cows or enter the temple bathing but not washing their feet, commit Gohattya. Those who eat without washing their feet or those who sleep with their feet wetted with water and those who eat just after the Sun has risen, commit Gohattya. Those who eat the food of women without husbands or sons or the food of pimps and pampers or those who do not perform their Sandhyas thrice, commit Gohattya. If any woman makes any
difference between her husband and the Devata, or chastises and uses harsh words to her husband, she commits Gohattya. If anybody destroys cow’s pasture land, tanks, or land for forts and cultivates there grains, he commits Gohattya. He who does not do Prayas’chitta (expiation, atonement) for the expiation of the sin of Gohattya done by his son (for fear of his son’s life), commits the sin himself. If any trouble arises in the state or from the Devas, and if any master does not protect then his own cows, rather torments them, he is said to commit Gohattya. If any Jiva oversteps the image of a Deva, fire, water, offerings to a god, flowers, or food, he commits the great sin Brahmahattya. When a guest comes, if the master of the house always says, “there is nothing, nothing with me; no, no,” and if he be a liar, cheat and an abuser of the Devas, he commits the above sin. O fair One! Whoever seeing his spiritual teacher, and a Brahman, does not bow down and make respectful obeisance to them, commits Gohattya. If any Brahmin, out of sheer anger, does not utter blessings to a man who bows down or does not impart knowledge to a student, he commits Gohattya. O Fair One! Thus I have described to you the characteristics, approved by S’astras, of cow-killing (Gohattya) and murdering a Brahmin(Brahmahattya).
Now hear which women are (Agamyas) not fit to be approached and those which are fit to be approached (Gamyas). One’s own wife is fit to be approached (Gamya) and all other women are Agamyas, so the Pundits, versed in the Vedas, declare. This is a general remark; now hear everything in particular. O Chaste One! The Brahmin wives of S’udras or the S’udra wives of Brahmanas are Atyagamyas (very unfit to be approached) and blameable both in the Vedas and in the society. A S’udra going to a Brahmani woman commits one hundred Brahmahattyas; so a Brahmana woman going to a S’udra goes to the Kumbhipaka hell. As a S’udra should avoid a Brahmani, so a Brahmana should avoid a S’udra woman. A Brahmana going to a S’udra woman is recognised a Brisalipati (one who has married an unmarried girl twelve years old in whom menstruation has commenced). So much so that that Brahmana is considered an outcast and the vilest of the Chandalas. The offerings of Pindas by him are considered as faeces and water offered by him is considered
as urine. Nowhere whether in the Devaloka or in the Pitriloka, his offered Pindas and water are accepted. Whatever religious merits he has acquired by worshipping the Devas, and practising austerities for Koti births, he loses all at once by the greed of enjoying the S’udra woman. There is no doubt in this. A Brahmin, if he drinks wine, is considered as the husband of a Vrisali, eating faeces. And if he be a Vaisnava, a devotee of Visnu, his body must be branded with the marks of a Taptamudra (hot seal); and if he be a S’aiva, his body is to be branded with the Tapta S’ula (hot trident). The wife of a spiritual teacher, the wife of a king, step-mother, daughter, son’s wife, mother-in-law, sister of the same father and mother, the wife of one’s brother (of the same father and mother), the wife of a maternal uncle, the father’s mother, mother’s mother, the mother’s sister, sisters, the brother’s daughter, the female disciple, the disciple’s wife, the wife of the sister’s son, the wife of the brother’s son, these all are mentioned by Brahma as Atyagamyas (very unfit to be approached). The people are hereby warned. If anybody, overpowered by passion, goes to these Atyagamya women, he becomes the vilest of men. The Vedas consider him as if going to his mother and he commits one hundred Brahmahattya sins. These have no right to do any actions. They are not to be touched by any. They are blamed in the Vedas, in the society everywhere. Ultimately they go to the dreadful Kumbhipaka hells. O Fair One! He who performs Sandhyas wrongly or reads it wrongly or does not perform at all the three Sandhyas daily, is called as void of Sandhya. He is said to remain uninitiated who does not, out of sheer vanity, receive any Mantra, whether he be a Vaisnavite, S’aivite, or a Sun worshipper or the Ganes’a worshipper. Where there is the running stream of the Ganges, lands on either side, four hands in width, are said to be the womb of the Ganges (Ganga Garbha) Bhagavan Narayana incessantly dwells there. This is called the Narayana (Ksetra). One goes to Visnupada who dies in such a place. Varanasi (Benares), Vadari, the Confluence of the Ganges with the ocean (Ganga-Sagara), Puskara, Hah Hara Ksettra (in Behar near Chapra), Prabhasa, Kamarupa, Hardwar, Kedara, Matripura, the banks of the river Sarasvati, the holy land Bindraban, Godavari, Kaus’iki, Triveni
(Allahabad), and the Himalayas are all famous places of pilgrimages. Those who willingly accept gifts in these sacred places are said to be Tirthapratigrahis (the acceptors of the gifts in the Tirtha). These Tirthaprathigrahis go in the end to Kumbhipaka hell. The Brahmana who acts as priest to the S’udras is called S’udrayaji; the village priests are called Gramayajis. Those who subsist on the offerings made to the gods are called Devalas. The cooks of the S’udras are called Supakaras. Those who are void of Sandhya Bandanams are called Pramattas (mad). O Bhadre! These are the marks of the VrisalTpatis that I have (now) enumerated. These are the Great Sinners (Maha Patakas). They go ultimately to the Kumbhipaka hell. O Fair One! I now state by and by the other Kundas (hells) when other people go. Listen.
Here ends the Thirty fourth Chapter of the Ninth Book on the description of the various hells in the Maha Puranam S’rimad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24529, revision 75175 (2016-07-27T13:48:49Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk09ch34.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.