Bhūmi-khaṇḍa · Chapter 67
Sourceययातिरुवाच- अस्मद्भाग्यप्रसंगेन भवतो दर्शनं मम । संजातं शक्रसंवाह एतच्छ्रेयो ममातुलम् १। मानवा मर्त्यलोके च पापं कुर्वंति दारुणम् । तेषां कर्मविपाकं च मातले वद सांप्रतम् २। मातलिरुवाच- श्रूयतामभिधास्यामि पापाचारस्य लक्षणम् । श्रुते सति महज्ज्ञानमत्रलोके प्रजायते ३। वेदनिंदां प्रकुर्वंति ब्रह्माचारस्य कुत्सनम् । महापातकमेवापि ज्ञातव्यं ज्ञानपंडितैः ४। साधूनामपि सर्वेषां यः पीडां हि समाचरेत् । महापातकमेवापि प्रायश्चित्ते न हि व्रजेत् ५। कुलाचारं परित्यज्य अन्याचारं व्रजंति च । एतच्च पातकं घोरं कथितं कृत्यवेदिभिः ६। मातापित्रोश्च यो निंदां ताडनं भगिनीषु च । पितृस्वसृनिंदनं च तदेव पातकं ध्रुवम् ७। संप्राप्ते श्राद्धकालेपि पंचक्रोशांतरेस्थितम् । जामातरं परित्यज्य तथा च दुहितुः सुतम् ८। स्वसारं चैव स्वस्रीयं परित्यज्य प्रवर्तते । कामात्क्रोधाद्भयाद्वापि अन्यं भोजयते यदा ९। पितरो नैव भुंजंति देवाश्चैव न भुंजते । एतच्च पातकं तस्य पितृघातसमं कृतम् १०। दानकालेपि संप्राप्ते आगते ब्राह्मणे किल । भूरिदानं परित्यज्य कतिभ्यो हि प्रदीयते ११। एकस्मै दीयते दानमन्येभ्योपि न दीयते । एतच्च पातकं घोरं दानभ्रंशकरं स्मृतम् १२। यजमानगृहे सेवा संस्थितान्ब्राह्मणान्निजान् । परित्यज्य हि यद्दानं न दानस्य च लक्षणम् १३। समाश्रितं हि यं विप्रं धर्माचारसमन्वितम् । सर्वोपायैः सुपुष्येत्तं सुदानैर्बहुभिर्नृप १४। न गणयेन्मूर्खं विद्वांसं पोष्यो विप्रः सदा भवेत् । सर्वैः पुण्यैः समायुक्तं सुदानैर्बहुभिर्नृप १५। तं समभ्यर्च्य विद्वांसं प्राप्तं विप्रं सदार्हयेत् । तं हि त्यक्त्वा ददेद्दानमन्यस्मै ब्राह्मणाय वै १६। दत्तं हुतं भवेत्तस्य निष्फलं नात्र संशयः । ब्राह्मणः क्षत्रियो वैश्यः शूद्रश्चापि चतुर्थकः १७। पुण्यकालेषु सर्वेषु संश्रितं पूजयेद्द्विजम् । मूर्खं वापि हि विद्वांसं तस्य पुण्यफलं शृणु १८। अश्वमेधस्य यज्ञस्य फलं तस्य प्रजायते । कस्माद्धिकारणाद्राजञ्छक्यं प्राप्य न कारयेत् १९। अन्यो विप्रः समायातस्तत्कालं श्राद्धकर्मणि । उभौ तौ पूजयेत्तत्र भोजनाच्छादनैस्ततः २०। तांबूलदक्षिणाभिश्च पितरस्तस्य हर्षिताः । श्राद्धभुक्ताय दातव्यं सदा दानं च दक्षिणा २१। न ददेच्छ्राद्धकर्ता यो गोहत्यादि समं भवेत् । द्वावेतौ पूजयेत्तस्माच्छ्रद्धया नृपसत्तम २२। निर्द्धनत्व प्रभावाद्वै तमेकं हि प्रपूजयेत् । व्यतीपातेपि संप्राप्ते वैधृतौ च नृपोत्तम २३। अमावास्यां तथा राजन्क्षयाहे परपक्षके । श्राद्धमेवं प्रकर्तव्यं ब्राह्मणादि त्रिवर्णकैः २४। यज्ञे तथा महाराज ऋत्विजश्च प्रकारयेत् । तथा विप्राः प्रकर्तव्याः श्राद्धदानाय सर्वदा २५। अविज्ञातः प्रकर्तव्यो ब्राह्मणो नैव जानता । यस्यापि ज्ञायते वंशः कुलं त्रिपुरुषं तथा २६। आचारश्च तथा राजंस्तं विप्रं सन्निमंत्रयेत् । कुलं न ज्ञायते यस्य आचारेण विचारयेत् २७। श्राद्धदाने प्रकर्तव्ये विशुद्धो मूर्ख एव हि । अविज्ञातो भवेद्विप्रो वेदवेदांगपारगः २८। श्राद्धदानं प्रकर्तव्यं तस्माद्विप्रं निमंत्रयेत् । आतिथ्यं तु प्रकर्तव्यमपूर्वं नृपसत्तम २९। अन्यथा कुरुते पापी स याति नरकं ध्रुवम् । तस्माद्विप्रः प्रकर्तव्यो दाने श्राद्धे च पर्वसु ३०। आदौ परीक्षयेद्विप्रं श्राद्धे दाने प्रकारयेत् । नाश्नंति तस्य वै गेहे पितरो विप्रवर्जिताः ३१। शापं दत्त्वा ततो यांति श्राद्धाद्विप्रविवर्जितात् । महापापी भवेत्सोपि ब्रह्मणः सदृशो यदि ३२। पैत्राचारं परित्यज्य यो वर्तेत नरोत्तम । महापापी स विज्ञेयः सर्वधर्मबहिष्कृतः ३३। ये त्यजंति शिवाचारं वैष्णवं भोगदायकम् । निंदंति ब्राह्मणं धर्मं विज्ञेयाः पापवर्द्धनाः ३४। ये त्यजंति शिवाचारं शिवभक्तान्द्विषंति च । हरिं निंदंति ये पापा ब्रह्मद्वेषकराः सदा ३५। आचारनिंदका ये ते महापातककृत्तमाः । आद्यं पूज्यं परं ज्ञानं पुण्यं भागवतं तथा ३६। वैष्णवं हरिवंशं वा मत्स्यं वा कूर्ममेव च । पाद्मं वा ये पूजयंति तेषां श्रेयो वदाम्यहम् ३७। प्रत्यक्षं तेन वै देवः पूजितो मधुसूदनः । तस्मात्प्रपूजयेज्ज्ञानं वैष्णवं विष्णुवल्लभम् ३८। देवस्थाने च नित्यं वै वैष्णवं पुस्तकं नृप । तस्मिन्प्रपूजिते विप्र पूजितः कमलापतिः ३९। असंपूज्य हरेर्ज्ञानं ये गायंति लिखंति च । अज्ञाय तत्प्रयच्छंति शृण्वंत्युच्चारयंति च ४०। विक्रीडंति च लोभेन कुज्ञान नियमेन च । असंस्कृतप्रदेशेषु यथेष्टं स्थापयंति च ४१। हरिज्ञानं यथाक्षेमं प्रत्यक्षाच्च प्रकाशयेत् । अधीते च समर्थश्च यः प्रमादं करोति च ४२। अशुचिश्चाशुचौ स्थाने यः प्रवक्ति शृणोति च । इति सर्वं समासेन ज्ञाननिंदा समं स्मृतम् ४३। गुरुपूजामकृत्वैव यः शास्त्रं श्रोतुमिच्छति । न करोति च शुश्रूषामाज्ञाभंगं च भावतः ४४। नाभिनंदति तद्वाक्यमुत्तरं संप्रयच्छति । गुरुकर्मणि साध्ये च तदुपेक्षां करोति च ४५। गुरुमार्तमशक्तं च विदेशं प्रस्थितं तथा । अरिभिः परिभूतं वा यः संत्यजति पापकृत् ४६। पठमानं पुराणं तु तस्य पापं वदाम्यहम् । कुंभीपाके वसेत्तावद्यावदिंद्राश्चतुर्दश ४७। पठमानं गुरुं यो हि उपेक्षयति पापधीः । तस्यापि पातकं घोरं चिरं नरकदायकम् ४८। भार्यापुत्रेषु मित्रेषु यश्चावज्ञां करोति च । इत्येतत्पातकं ज्ञेयं गुरुनिन्दासमं महत् ४९। ब्रह्महा स्वर्णस्तेयी च सुरापी गुरुतल्पगः । महापातकिनश्चैते तत्संयोगी च पंचमः ५०। क्रोधाद्द्वेषाद्भयाल्लोभाद्ब्राह्मणस्य विशेषतः । मर्मातिकृन्तको यश्च ब्रह्मघ्नः स प्रकीर्तितः ५१। ब्राह्मणं यः समाहूय याचमानमकिंचनम् । पश्चान्नास्तीति यो ब्रूयात्स च वै ब्रह्महा नृप ५२। यस्तु विद्याभिमानेन निस्तेजयति वै द्विजम् । उदासीनं सभामध्ये ब्रह्महा स प्रकीर्तितः ५३। मिथ्यागुणैरथात्मानं नयत्युत्कर्षतां पुनः । गुरुं विरोधयेद्यस्तु स च वै ब्रह्महा स्मृतः ५४। क्षुत्तृषातप्तदेहानामन्नभोजनमिच्छताम् । यः समाचरते विघ्नं तमाहुर्ब्रह्मघातकम् ५५। पिशुनः सर्वलोकानां रंध्रान्वेषणतत्परः । उद्वेजनकरः क्रूरः स च वै ब्रह्महा स्मृतः ५६। देवद्विज गवां भूमिं पूर्वदत्तां हरेत्तु यः । प्रनष्टामपि कालेन तमाहुर्ब्रह्मघातकम् ५७। द्विजवित्तापहरणं न्यासेन समुपार्जितम् । ब्रह्महत्यासमं ज्ञेयं तस्य पातकमुत्तमम् ५८। अग्निहोत्रं परित्यज्य पंचयज्ञीयकर्मणि । मातापित्रोर्गुरूणां च कूटसाक्ष्यं च यश्चरेत् ५९। अप्रियं शिवभक्तानामभक्ष्याणां च भक्षणम् । वने निरपराधानां प्राणिनां च प्रमारणम् ६०। गवां गोष्ठे वने चाग्नेः पुरे ग्रामे च दीपनम् । इति पापानि घोराणि सुरापानसमानि तु ६१। दीनसर्वस्वहरणं परस्त्रीगजवाजिनाम् । गोभूरजतवस्त्राणामोषधीनां रसस्य च ६२। चंदनागुरुकर्पूर कस्तूरी पट्ट वाससाम् । परन्यासापहरणं रुक्मस्तेयसमं स्मृतम् ६३। कन्याया वरयोग्याया अदानं सदृशे वरे । पुत्रमित्रकलत्रेषु गमनं भगिनीषु च ६४। कुमारीसाहसं घोरमंत्यजस्त्रीनिषेवणम् । सवर्णायाश्च गमनं गुरुतल्पसमं स्मृतम् ६५। महापातकतुल्यानि पापान्युक्तानि यानि तु । तानि पातकसंज्ञानि तन्न्यूनमुपपातकम् ६६। द्विजायार्थं प्रतिज्ञाय न प्रयच्छति यः पुनः । तत्र विस्मरते विप्रस्तुल्यं तदुपपातकम् ६७। द्विजद्रव्यापहरणं मर्यादाया व्यतिक्रमम् । अतिमानातिकोपश्च दांभिकत्वं कृतघ्नता ६८। अन्यत्र विषयासक्तिः कार्पर्ण्यं शाठ्यमत्सरम् । परदाराभिगमनं साध्वीकन्याभिदूषणम् ६९। परिवित्तिः परिवेत्ता यया च परिविद्यते । तयोर्दानं च कन्यायास्तयोरेव च याजनम् ७०। पुत्रमित्रकलत्राणामभावे स्वामिनस्तथा । भार्याणां च परित्यागः साधूनां च तपस्विनाम् ७१। गवां क्षत्रियवैश्यानां स्त्रीशूद्राणां च घातनम् । शिवायतनवृक्षाणां पुण्याराम विनाशनम् ७२। यः पीडामाश्रमस्थानामाचरेदल्पिकामपि । तद्भृत्यपरिवर्गस्य पशुधान्यवनस्य च ७३। कर्ष धान्य पशुस्तेयमयाज्यानां च याजनम् । यज्ञारामतडागानां दारापत्यस्य विक्रयः ७४। तीर्थयात्रोपवासानां व्रतानां च सुकर्मणाम् । स्त्रीधनान्युपजीवंति स्त्रीभगात्यंतजीविता ७५। स्वधर्मं विक्रयेद्यस्तु अधर्मं वर्णते नरः । परदोषप्रवादी च परच्छिद्रावलोककः ७६। परद्रव्याभिलाषी च परदारावलोककः । एते गोघ्नसमानाश्च ज्ञातव्या नृपनंदन ७७। यः कर्ता सर्वशास्त्राणां गोहर्ता गोश्च विक्रयी । निर्दयोऽतीव भृत्येषु पशूनां दमकश्च यः ७८। मिथ्या प्रवदते वाचमाकर्णयति यः परैः । स्वामिद्रोही गुरुद्रोही मायावी चपलः शठः ७९। यो भार्यापुत्रमित्राणि बालवृद्धकृशातुरान् । भृत्यानतिथिबंधूंश्च त्यक्त्वाश्नाति बुभुक्षितान् ८०। ये तु मृष्टं समश्नंति नो वांच्छंतं ददंति च । पृथक्पाकी स विज्ञेयो ब्रह्मवादिषु गर्हितः ८१। नियमान्स्वयमादाय ये त्यजंत्यजितेंद्रियाः । प्रव्रज्यागमिता यैश्च संयुक्ता ये च मद्यपैः ८२। ये चापि क्षयरोगार्तां गां पिपासा क्षुधातुराम् । न पालयंति यत्नेन ते गोघ्ना नारकाः स्मृताः ८३। सर्वपापरता ये च चतुष्पात्क्षेत्रभेदकाः । साधून्विप्रान्गुरूंश्चैव यश्च गां हि प्रताडयेत् ८४। ये ताडयंत्यदोषां च नारीं साधुपदेस्थिताम् । आलस्यबद्धसर्वांगो यः स्वपिति मुहुर्मुहुः ८५। दुर्बलांश्च न पुष्णंति नष्टान्नान्वेषयंति च । पीडयंत्यतिभारेण सक्षतान्वाहयंति च ८६। सर्वपापरता ये च संयुक्ता ये च भुंजते । भग्नांगीं क्षतरोगार्तां गोरूपां च क्षुधातुराम् ८७। न पालयंति यत्नेन ते जना नारकाः स्मृताः । वृषाणां वृषणौ ये च पापिष्ठा घातयंति च ८८। बाधयंति च गोवत्सान्महानारकिणो नराः । आशया समनुप्राप्तं क्षुत्तृषाश्रमपीडितम् ८९। ये चातिथिं न मन्यंते ते वै निरयगामिनः । अनाथं विकलं दीनं बालं वृद्धं भृशातुरम् ९०। नानुकंपंति ये मूढास्ते यांति नरकार्णवम् । अजाविको माहिषिको यः शूद्रा वृषलीपतिः ९१। शूद्रो विप्रस्य क्षत्रस्य य आचारेण वर्तते । शिल्पिनः कारवो वैद्यास्तथा देवलका नराः ९२। भृतकामात्यकर्माणः सर्वे निरयगामिनः । यश्चोदितमतिक्रम्य स्वेच्छया आहरेत्करम् ९३। नरकेषु स पच्येत यश्च दंडं वृथा नयेत् । उत्कोचकैरधिकृतैस्तस्करैश्च प्रपीड्यते ९४। यस्य राज्ञः प्रजा राज्ये पच्यते नरकेषु सः । ये द्विजाः प्रतिगृह्णंति नृपस्य पापवर्तिनः ९५। प्रयांति तेपि घोरेषु नरकेषु न संशयः । पारदारिकचौराणां यत्पापं पार्थिवस्य च ९६। भवत्यरक्षतो घोरो राज्ञस्तस्य परिग्रहः । अचौरं चौरवद्यश्च चौरं चाचौरवत्पुनः ९७। अविचार्य नृपः कुर्यात्सोऽपि वै नरकं व्रजेत् । घृततैलान्नपानादि मधुमांस सुरासवम् ९८। गुडेक्षुक्षीरशाकादि दधिमूलफलानि च । तृणकाष्ठं पुष्पपत्रं कांस्यभाजनमेव च ९९। उपानच्छत्रकटक शिबिकामासनं मृदु । ताम्रं सीसं त्रपुकांस्यं शंखाद्यं च जलोद्भवम् १००। वादित्रं वेणुवंशाद्यं गृहोपस्करणानि च । ऊर्णाकार्पासकौशेय रंगपद्मोद्भवानि च १०१। तूलं सूक्ष्माणिवस्त्राणि ये लोभेन हरंति च । एवमादीनि चान्यानि द्रव्याणि विविधानि च १०२। नरकेषु द्रुतं गच्छेदपहृत्याल्पकान्यपि । यद्वा तद्वा परद्रव्यमपि सर्षपमात्रकम् १०३। अपहृत्य नरो याति नरके नात्र संशयः । बह्वल्पकाद्यपि तथा परस्य ममताकृतम् १०४। अपहृत्य नरो याति नरके नात्र संशयः । एवमाद्यैर्नरः पापैरुत्क्रांतिसमनंतरम् १०५। शरीरघातनार्थाय पूर्वाकारमवाप्नुयात् । यमलोकं व्रजंत्येते शरीरस्था यमाज्ञया १०६। यमदूतैर्महाघोरैर्नीयमानाः सुदुःखिताः । देवतिर्यङ्मनुष्याणामधर्मनियतात्मनाम् १०७। धर्मराजः स्मृतः शास्ता सुघोरैर्विविधैर्वधैः । विनयाचारयुक्तानां प्रमादान्मलिनात्मनाम् १०८। प्रायश्चित्तैर्गुरुः शास्ता न च तैरीक्ष्यते यमः । पारदारिकचौराणामन्यायव्यवहारिणाम् १०९। नृपतिः शासकः प्रोक्तः प्रच्छन्नानां च धर्मराट् । तस्मात्कृतस्य पापस्य प्रायश्चित्तं समाचरेत् ११०। नाभुक्तस्यान्यथा नाशः कल्पकोटिशतैरपि । यः करोति स्वयं कर्म कारयेद्वानुमोदयेत् १११। कायेन मनसा वाचा तस्य चाधोगतिः फलम् । इति संक्षेपतः प्रोक्ताः पापभेदास्त्रिधाधुना ११२। कथ्यंते गतयश्चित्रा नराणां पापकर्मणाम् । एतत्ते नृपते धर्म फलं प्रोक्तं सुविस्तरात् ११३। अन्यत्किंते प्रवक्ष्यामि तन्मे ब्रूहि नरोत्तम । अधर्मस्य फलं प्रोक्तं धर्मस्यापि वदाम्यहम् ११४। इत्युक्त्वा मातलिस्तत्र राजानं सर्ववत्सलम् । तस्मिन्धर्मप्रसंगेन इत्याख्यातं महात्मना ११५। इति श्रीपद्मपुराणे भूमिखंडे वेनोपाख्याने पितृतीर्थवर्णने ययातिचरित्रे सप्तषष्टितमोऽध्यायः ६७। ।
yayātiruvāca- asmadbhāgyaprasaṃgena bhavato darśanaṃ mama | saṃjātaṃ śakrasaṃvāha etacchreyo mamātulam 1| mānavā martyaloke ca pāpaṃ kurvaṃti dāruṇam | teṣāṃ karmavipākaṃ ca mātale vada sāṃpratam 2| mātaliruvāca- śrūyatāmabhidhāsyāmi pāpācārasya lakṣaṇam | śrute sati mahajjñānamatraloke prajāyate 3| vedaniṃdāṃ prakurvaṃti brahmācārasya kutsanam | mahāpātakamevāpi jñātavyaṃ jñānapaṃḍitaiḥ 4| sādhūnāmapi sarveṣāṃ yaḥ pīḍāṃ hi samācaret | mahāpātakamevāpi prāyaścitte na hi vrajet 5| kulācāraṃ parityajya anyācāraṃ vrajaṃti ca | etacca pātakaṃ ghoraṃ kathitaṃ kṛtyavedibhiḥ 6| mātāpitrośca yo niṃdāṃ tāḍanaṃ bhaginīṣu ca | pitṛsvasṛniṃdanaṃ ca tadeva pātakaṃ dhruvam 7| saṃprāpte śrāddhakālepi paṃcakrośāṃtaresthitam | jāmātaraṃ parityajya tathā ca duhituḥ sutam 8| svasāraṃ caiva svasrīyaṃ parityajya pravartate | kāmātkrodhādbhayādvāpi anyaṃ bhojayate yadā 9| pitaro naiva bhuṃjaṃti devāścaiva na bhuṃjate | etacca pātakaṃ tasya pitṛghātasamaṃ kṛtam 10| dānakālepi saṃprāpte āgate brāhmaṇe kila | bhūridānaṃ parityajya katibhyo hi pradīyate 11| ekasmai dīyate dānamanyebhyopi na dīyate | etacca pātakaṃ ghoraṃ dānabhraṃśakaraṃ smṛtam 12| yajamānagṛhe sevā saṃsthitānbrāhmaṇānnijān | parityajya hi yaddānaṃ na dānasya ca lakṣaṇam 13| samāśritaṃ hi yaṃ vipraṃ dharmācārasamanvitam | sarvopāyaiḥ supuṣyettaṃ sudānairbahubhirnṛpa 14| na gaṇayenmūrkhaṃ vidvāṃsaṃ poṣyo vipraḥ sadā bhavet | sarvaiḥ puṇyaiḥ samāyuktaṃ sudānairbahubhirnṛpa 15| taṃ samabhyarcya vidvāṃsaṃ prāptaṃ vipraṃ sadārhayet | taṃ hi tyaktvā dadeddānamanyasmai brāhmaṇāya vai 16| dattaṃ hutaṃ bhavettasya niṣphalaṃ nātra saṃśayaḥ | brāhmaṇaḥ kṣatriyo vaiśyaḥ śūdraścāpi caturthakaḥ 17| puṇyakāleṣu sarveṣu saṃśritaṃ pūjayeddvijam | mūrkhaṃ vāpi hi vidvāṃsaṃ tasya puṇyaphalaṃ śṛṇu 18| aśvamedhasya yajñasya phalaṃ tasya prajāyate | kasmāddhikāraṇādrājañchakyaṃ prāpya na kārayet 19| anyo vipraḥ samāyātastatkālaṃ śrāddhakarmaṇi | ubhau tau pūjayettatra bhojanācchādanaistataḥ 20| tāṃbūladakṣiṇābhiśca pitarastasya harṣitāḥ | śrāddhabhuktāya dātavyaṃ sadā dānaṃ ca dakṣiṇā 21| na dadecchrāddhakartā yo gohatyādi samaṃ bhavet | dvāvetau pūjayettasmācchraddhayā nṛpasattama 22| nirddhanatva prabhāvādvai tamekaṃ hi prapūjayet | vyatīpātepi saṃprāpte vaidhṛtau ca nṛpottama 23| amāvāsyāṃ tathā rājankṣayāhe parapakṣake | śrāddhamevaṃ prakartavyaṃ brāhmaṇādi trivarṇakaiḥ 24| yajñe tathā mahārāja ṛtvijaśca prakārayet | tathā viprāḥ prakartavyāḥ śrāddhadānāya sarvadā 25| avijñātaḥ prakartavyo brāhmaṇo naiva jānatā | yasyāpi jñāyate vaṃśaḥ kulaṃ tripuruṣaṃ tathā 26| ācāraśca tathā rājaṃstaṃ vipraṃ sannimaṃtrayet | kulaṃ na jñāyate yasya ācāreṇa vicārayet 27| śrāddhadāne prakartavye viśuddho mūrkha eva hi | avijñāto bhavedvipro vedavedāṃgapāragaḥ 28| śrāddhadānaṃ prakartavyaṃ tasmādvipraṃ nimaṃtrayet | ātithyaṃ tu prakartavyamapūrvaṃ nṛpasattama 29| anyathā kurute pāpī sa yāti narakaṃ dhruvam | tasmādvipraḥ prakartavyo dāne śrāddhe ca parvasu 30| ādau parīkṣayedvipraṃ śrāddhe dāne prakārayet | nāśnaṃti tasya vai gehe pitaro vipravarjitāḥ 31| śāpaṃ dattvā tato yāṃti śrāddhādvipravivarjitāt | mahāpāpī bhavetsopi brahmaṇaḥ sadṛśo yadi 32| paitrācāraṃ parityajya yo varteta narottama | mahāpāpī sa vijñeyaḥ sarvadharmabahiṣkṛtaḥ 33| ye tyajaṃti śivācāraṃ vaiṣṇavaṃ bhogadāyakam | niṃdaṃti brāhmaṇaṃ dharmaṃ vijñeyāḥ pāpavarddhanāḥ 34| ye tyajaṃti śivācāraṃ śivabhaktāndviṣaṃti ca | hariṃ niṃdaṃti ye pāpā brahmadveṣakarāḥ sadā 35| ācāraniṃdakā ye te mahāpātakakṛttamāḥ | ādyaṃ pūjyaṃ paraṃ jñānaṃ puṇyaṃ bhāgavataṃ tathā 36| vaiṣṇavaṃ harivaṃśaṃ vā matsyaṃ vā kūrmameva ca | pādmaṃ vā ye pūjayaṃti teṣāṃ śreyo vadāmyaham 37| pratyakṣaṃ tena vai devaḥ pūjito madhusūdanaḥ | tasmātprapūjayejjñānaṃ vaiṣṇavaṃ viṣṇuvallabham 38| devasthāne ca nityaṃ vai vaiṣṇavaṃ pustakaṃ nṛpa | tasminprapūjite vipra pūjitaḥ kamalāpatiḥ 39| asaṃpūjya harerjñānaṃ ye gāyaṃti likhaṃti ca | ajñāya tatprayacchaṃti śṛṇvaṃtyuccārayaṃti ca 40| vikrīḍaṃti ca lobhena kujñāna niyamena ca | asaṃskṛtapradeśeṣu yatheṣṭaṃ sthāpayaṃti ca 41| harijñānaṃ yathākṣemaṃ pratyakṣācca prakāśayet | adhīte ca samarthaśca yaḥ pramādaṃ karoti ca 42| aśuciścāśucau sthāne yaḥ pravakti śṛṇoti ca | iti sarvaṃ samāsena jñānaniṃdā samaṃ smṛtam 43| gurupūjāmakṛtvaiva yaḥ śāstraṃ śrotumicchati | na karoti ca śuśrūṣāmājñābhaṃgaṃ ca bhāvataḥ 44| nābhinaṃdati tadvākyamuttaraṃ saṃprayacchati | gurukarmaṇi sādhye ca tadupekṣāṃ karoti ca 45| gurumārtamaśaktaṃ ca videśaṃ prasthitaṃ tathā | aribhiḥ paribhūtaṃ vā yaḥ saṃtyajati pāpakṛt 46| paṭhamānaṃ purāṇaṃ tu tasya pāpaṃ vadāmyaham | kuṃbhīpāke vasettāvadyāvadiṃdrāścaturdaśa 47| paṭhamānaṃ guruṃ yo hi upekṣayati pāpadhīḥ | tasyāpi pātakaṃ ghoraṃ ciraṃ narakadāyakam 48| bhāryāputreṣu mitreṣu yaścāvajñāṃ karoti ca | ityetatpātakaṃ jñeyaṃ gurunindāsamaṃ mahat 49| brahmahā svarṇasteyī ca surāpī gurutalpagaḥ | mahāpātakinaścaite tatsaṃyogī ca paṃcamaḥ 50| krodhāddveṣādbhayāllobhādbrāhmaṇasya viśeṣataḥ | marmātikṛntako yaśca brahmaghnaḥ sa prakīrtitaḥ 51| brāhmaṇaṃ yaḥ samāhūya yācamānamakiṃcanam | paścānnāstīti yo brūyātsa ca vai brahmahā nṛpa 52| yastu vidyābhimānena nistejayati vai dvijam | udāsīnaṃ sabhāmadhye brahmahā sa prakīrtitaḥ 53| mithyāguṇairathātmānaṃ nayatyutkarṣatāṃ punaḥ | guruṃ virodhayedyastu sa ca vai brahmahā smṛtaḥ 54| kṣuttṛṣātaptadehānāmannabhojanamicchatām | yaḥ samācarate vighnaṃ tamāhurbrahmaghātakam 55| piśunaḥ sarvalokānāṃ raṃdhrānveṣaṇatatparaḥ | udvejanakaraḥ krūraḥ sa ca vai brahmahā smṛtaḥ 56| devadvija gavāṃ bhūmiṃ pūrvadattāṃ harettu yaḥ | pranaṣṭāmapi kālena tamāhurbrahmaghātakam 57| dvijavittāpaharaṇaṃ nyāsena samupārjitam | brahmahatyāsamaṃ jñeyaṃ tasya pātakamuttamam 58| agnihotraṃ parityajya paṃcayajñīyakarmaṇi | mātāpitrorgurūṇāṃ ca kūṭasākṣyaṃ ca yaścaret 59| apriyaṃ śivabhaktānāmabhakṣyāṇāṃ ca bhakṣaṇam | vane niraparādhānāṃ prāṇināṃ ca pramāraṇam 60| gavāṃ goṣṭhe vane cāgneḥ pure grāme ca dīpanam | iti pāpāni ghorāṇi surāpānasamāni tu 61| dīnasarvasvaharaṇaṃ parastrīgajavājinām | gobhūrajatavastrāṇāmoṣadhīnāṃ rasasya ca 62| caṃdanāgurukarpūra kastūrī paṭṭa vāsasām | paranyāsāpaharaṇaṃ rukmasteyasamaṃ smṛtam 63| kanyāyā varayogyāyā adānaṃ sadṛśe vare | putramitrakalatreṣu gamanaṃ bhaginīṣu ca 64| kumārīsāhasaṃ ghoramaṃtyajastrīniṣevaṇam | savarṇāyāśca gamanaṃ gurutalpasamaṃ smṛtam 65| mahāpātakatulyāni pāpānyuktāni yāni tu | tāni pātakasaṃjñāni tannyūnamupapātakam 66| dvijāyārthaṃ pratijñāya na prayacchati yaḥ punaḥ | tatra vismarate viprastulyaṃ tadupapātakam 67| dvijadravyāpaharaṇaṃ maryādāyā vyatikramam | atimānātikopaśca dāṃbhikatvaṃ kṛtaghnatā 68| anyatra viṣayāsaktiḥ kārparṇyaṃ śāṭhyamatsaram | paradārābhigamanaṃ sādhvīkanyābhidūṣaṇam 69| parivittiḥ parivettā yayā ca parividyate | tayordānaṃ ca kanyāyāstayoreva ca yājanam 70| putramitrakalatrāṇāmabhāve svāminastathā | bhāryāṇāṃ ca parityāgaḥ sādhūnāṃ ca tapasvinām 71| gavāṃ kṣatriyavaiśyānāṃ strīśūdrāṇāṃ ca ghātanam | śivāyatanavṛkṣāṇāṃ puṇyārāma vināśanam 72| yaḥ pīḍāmāśramasthānāmācaredalpikāmapi | tadbhṛtyaparivargasya paśudhānyavanasya ca 73| karṣa dhānya paśusteyamayājyānāṃ ca yājanam | yajñārāmataḍāgānāṃ dārāpatyasya vikrayaḥ 74| tīrthayātropavāsānāṃ vratānāṃ ca sukarmaṇām | strīdhanānyupajīvaṃti strībhagātyaṃtajīvitā 75| svadharmaṃ vikrayedyastu adharmaṃ varṇate naraḥ | paradoṣapravādī ca paracchidrāvalokakaḥ 76| paradravyābhilāṣī ca paradārāvalokakaḥ | ete goghnasamānāśca jñātavyā nṛpanaṃdana 77| yaḥ kartā sarvaśāstrāṇāṃ gohartā gośca vikrayī | nirdayo'tīva bhṛtyeṣu paśūnāṃ damakaśca yaḥ 78| mithyā pravadate vācamākarṇayati yaḥ paraiḥ | svāmidrohī gurudrohī māyāvī capalaḥ śaṭhaḥ 79| yo bhāryāputramitrāṇi bālavṛddhakṛśāturān | bhṛtyānatithibaṃdhūṃśca tyaktvāśnāti bubhukṣitān 80| ye tu mṛṣṭaṃ samaśnaṃti no vāṃcchaṃtaṃ dadaṃti ca | pṛthakpākī sa vijñeyo brahmavādiṣu garhitaḥ 81| niyamānsvayamādāya ye tyajaṃtyajiteṃdriyāḥ | pravrajyāgamitā yaiśca saṃyuktā ye ca madyapaiḥ 82| ye cāpi kṣayarogārtāṃ gāṃ pipāsā kṣudhāturām | na pālayaṃti yatnena te goghnā nārakāḥ smṛtāḥ 83| sarvapāparatā ye ca catuṣpātkṣetrabhedakāḥ | sādhūnviprāngurūṃścaiva yaśca gāṃ hi pratāḍayet 84| ye tāḍayaṃtyadoṣāṃ ca nārīṃ sādhupadesthitām | ālasyabaddhasarvāṃgo yaḥ svapiti muhurmuhuḥ 85| durbalāṃśca na puṣṇaṃti naṣṭānnānveṣayaṃti ca | pīḍayaṃtyatibhāreṇa sakṣatānvāhayaṃti ca 86| sarvapāparatā ye ca saṃyuktā ye ca bhuṃjate | bhagnāṃgīṃ kṣatarogārtāṃ gorūpāṃ ca kṣudhāturām 87| na pālayaṃti yatnena te janā nārakāḥ smṛtāḥ | vṛṣāṇāṃ vṛṣaṇau ye ca pāpiṣṭhā ghātayaṃti ca 88| bādhayaṃti ca govatsānmahānārakiṇo narāḥ | āśayā samanuprāptaṃ kṣuttṛṣāśramapīḍitam 89| ye cātithiṃ na manyaṃte te vai nirayagāminaḥ | anāthaṃ vikalaṃ dīnaṃ bālaṃ vṛddhaṃ bhṛśāturam 90| nānukaṃpaṃti ye mūḍhāste yāṃti narakārṇavam | ajāviko māhiṣiko yaḥ śūdrā vṛṣalīpatiḥ 91| śūdro viprasya kṣatrasya ya ācāreṇa vartate | śilpinaḥ kāravo vaidyāstathā devalakā narāḥ 92| bhṛtakāmātyakarmāṇaḥ sarve nirayagāminaḥ | yaścoditamatikramya svecchayā āharetkaram 93| narakeṣu sa pacyeta yaśca daṃḍaṃ vṛthā nayet | utkocakairadhikṛtaistaskaraiśca prapīḍyate 94| yasya rājñaḥ prajā rājye pacyate narakeṣu saḥ | ye dvijāḥ pratigṛhṇaṃti nṛpasya pāpavartinaḥ 95| prayāṃti tepi ghoreṣu narakeṣu na saṃśayaḥ | pāradārikacaurāṇāṃ yatpāpaṃ pārthivasya ca 96| bhavatyarakṣato ghoro rājñastasya parigrahaḥ | acauraṃ cauravadyaśca cauraṃ cācauravatpunaḥ 97| avicārya nṛpaḥ kuryātso'pi vai narakaṃ vrajet | ghṛtatailānnapānādi madhumāṃsa surāsavam 98| guḍekṣukṣīraśākādi dadhimūlaphalāni ca | tṛṇakāṣṭhaṃ puṣpapatraṃ kāṃsyabhājanameva ca 99| upānacchatrakaṭaka śibikāmāsanaṃ mṛdu | tāmraṃ sīsaṃ trapukāṃsyaṃ śaṃkhādyaṃ ca jalodbhavam 100| vāditraṃ veṇuvaṃśādyaṃ gṛhopaskaraṇāni ca | ūrṇākārpāsakauśeya raṃgapadmodbhavāni ca 101| tūlaṃ sūkṣmāṇivastrāṇi ye lobhena haraṃti ca | evamādīni cānyāni dravyāṇi vividhāni ca 102| narakeṣu drutaṃ gacchedapahṛtyālpakānyapi | yadvā tadvā paradravyamapi sarṣapamātrakam 103| apahṛtya naro yāti narake nātra saṃśayaḥ | bahvalpakādyapi tathā parasya mamatākṛtam 104| apahṛtya naro yāti narake nātra saṃśayaḥ | evamādyairnaraḥ pāpairutkrāṃtisamanaṃtaram 105| śarīraghātanārthāya pūrvākāramavāpnuyāt | yamalokaṃ vrajaṃtyete śarīrasthā yamājñayā 106| yamadūtairmahāghorairnīyamānāḥ suduḥkhitāḥ | devatiryaṅmanuṣyāṇāmadharmaniyatātmanām 107| dharmarājaḥ smṛtaḥ śāstā sughorairvividhairvadhaiḥ | vinayācārayuktānāṃ pramādānmalinātmanām 108| prāyaścittairguruḥ śāstā na ca tairīkṣyate yamaḥ | pāradārikacaurāṇāmanyāyavyavahāriṇām 109| nṛpatiḥ śāsakaḥ proktaḥ pracchannānāṃ ca dharmarāṭ | tasmātkṛtasya pāpasya prāyaścittaṃ samācaret 110| nābhuktasyānyathā nāśaḥ kalpakoṭiśatairapi | yaḥ karoti svayaṃ karma kārayedvānumodayet 111| kāyena manasā vācā tasya cādhogatiḥ phalam | iti saṃkṣepataḥ proktāḥ pāpabhedāstridhādhunā 112| kathyaṃte gatayaścitrā narāṇāṃ pāpakarmaṇām | etatte nṛpate dharma phalaṃ proktaṃ suvistarāt 113| anyatkiṃte pravakṣyāmi tanme brūhi narottama | adharmasya phalaṃ proktaṃ dharmasyāpi vadāmyaham 114| ityuktvā mātalistatra rājānaṃ sarvavatsalam | tasmindharmaprasaṃgena ityākhyātaṃ mahātmanā 115| iti śrīpadmapurāṇe bhūmikhaṃḍe venopākhyāne pitṛtīrthavarṇane yayāticaritre saptaṣaṣṭitamo'dhyāyaḥ 67| |
English translation
Yayāti said :
1-2. O you charioteer of Indra , due to my good luck I have been able to see you. This gives me immense merit. Even in the mortal world human beings commit a terrible sin. O Mātali , now tell me about the ripening of their actions.
Mātali said :
3-12. Listen, I shall tell (you) the characteristics of a sinful behaviour. In this world great knowledge is produced when (things) are heard. People condemn the Vedas and censure brāhmaṇic practices. Those who are learned should also know what great sin is. He who causes harm to all the good persons (has committed) a major sin. It would go (i.e. its effect would be nullified only) by expiation. People give up the customs peculiar to their own family and practise those of others. Those who know what should be done (i.e. what is proper) have described this to be a major sin. Reviling one’s mother and father, beating one’s sisters, and abusing one’s father’s sister is certainly a sin. The dead ancestors of him, who, when the time for offering a śrāddha has come, proceeds (to offer the śrāddha and) feeds someone else through lust or anger or fear, ignoring his son-in-law living at a distance of five kośas , his daughter’s son, his own sister and her son, do not enjoy (the oblations offered by him), nor do the gods enjoy (the offerings made to them). This sin, committed by him, is equal to patricide. When the time for giving gifts has come, and when a brāhmaṇa (-group) has come, he avoids giving gifts to many, and gives them (only) to a few. That a gift is given to one, and no gift is given to another, is also a terrible sin, and is said to destroy (the merit acquired from) gifts.
13-23a. That is not a distinctive mark of a gift which is given (to someone else) ignoring his own brāhmaṇas employed by the patron. O king, a (patron) should well nourish, with all means and good gifts, that brāhmaṇa of a religious conduct who has resorted to him. He should not consider whether he is a foolish or a learned brāhmaṇa. A brāhmaṇa is always to be fed. He should always worship a learned brāhmaṇa endowed with all religious merit, who has come to him, after honouring him with good gifts. There is no doubt that the gifts which he would give to some other brāhmaṇa by ignoring that (learned brāhmaṇa) or the offerings that he would make, would be fruitless. On all auspicious occasions a brāhmaṇa, a kṣatriya , a vaiśya and a śūdra as the fourth should worship a brāhmaṇa that has sought their shelter—whether he is a fool or a learned brāhnaṇa. Listen (I will tell you) the meritorious fruit of it. He obtains the fruit of a horse-sacrifice. O king, what is the reason for which (i.e. there is no reason why) he should not get done what is possible? If another brāhmaṇa comes at that time when the śrāddha-rite is going on, he should then honour both the brāhmaṇas by giving them food, shelter, tāmbūla and presents. (If he does this) his dead ancestors are pleased. One should always give gifts and make presents to (a brāhmaṇa) who has eaten at a śrāddha. The sin of that performer of a śrāddha who does not give gifts would be equal to that due to the killing of a cow. Therefore, O best king, these two should be honoured with faith. Or if he is poor he should honour one (of the two).
23b-30. Thus men belonging to the three castes such as brāhmaṇa etc. should perform a śrāddha on the day of a great calamity, or when the astronomical division of time called vaidhṛti has come, or on a new-moon day, or a day between two sunrises in the next half. O great king, he should employ priests -officiating at sacrifices. In the same way he should always employ brāhmaṇas for offering a śrāddha. A wise man should never employ an unknown brāhmaṇa. He should invite that brāhmaṇa whose family up to the third (previous) generation from is known and whose conduct is known, O king. He should consider the conduct of a brāhmaṇa whose family is not known. When the śrāddha-offering is to be made, it may not be known whether a brāhmaṇa is pure or foolish, or is one who has mastered the Vedas and the Vedāṅgas . A śrāddha-offering ought to be done; so he should invite a brāhmaṇa (for that); O best king, first hospitable reception should be given (to him). If a sinful (host) does otherwise he certainly goes to hell. Therefore a brāhmaṇa should be engaged at a presentation of gifts or a śrāddha on the parvan -days.
31-33. At the time of presentation of gifts or a śrāddha, he should engage a brāhmaṇa after examining him. In his house the dead ancestors do not eat without a brāhmaṇa. They go away after cursing (him who offers the śrāddha) from a śrāddha (performed) without a brāhmaṇa. He (who offers such a śrāddha) is a great sinner even if he resembles Brahmā . O king, he who lives by abandoning the performance (of rites) to the dead ancestors, should be known to be a great sinner to be excommunicated.
34-39. Those who give up auspicious practices relating to Viṣṇu and giving (i.e. bringing) enjoyments, and who condemn the brāhmaṇic way of conduct should be known as men of increasing sins. Those, who give up auspicious practices (or practices relating to Śiva ), who hate the devotees of Śiva, who, the sinners, abuse Hari (i.e. Viṣṇu), who always hate Brahmā (or brāhmaṇas), who condemn the (religious) practices, are the greatest sinners. I shall now tell (you) about the religious merit of those who worship the first, venerable, the highest knowledge, the meritorious Bhāgavata and (other Purāṇas like) Viṣṇu, Harivaṃśa , Matsya or Padma . He (i.e. such a person) has actually worshipped god Viṣṇu. Therefore one should worship the knowledge, contained in the Viṣṇu ( Purāṇa ), (and) dear to Viṣṇu. O king, there is always (kept) a book (i.e. a copy) of the Viṣṇu (Purāṇa). When it is worshipped, Lakṣmī ’s lord (i.e. Viṣṇu) is worshipped.
40-58. Those who, without worshipping (the Purāṇa containing) knowledge about Hari, sing or write, or without knowing it, present it, or listen to or recite it, or sell it through greed and devotion to bad (i.e. wrong) knowledge, or place it, as they will, at places that are not purified, or one who would declare it explicitly in accordance with (i.e. helping) his welfare, or he who, being capable, commits mistakes after having studied it, or he who being impure explains or listens to it at an impure place (all these condemn knowledge). This, in brief, is said to be the condemnation of knowledge. I (shall now) tell (you) about the sin of him who, the sinful one, desires to learn sacred texts without worshipping his preceptor, who does not render service (to his preceptor and) deliberately disobeys him, (and who) does not approve of the words (of the preceptor), does not respond to him, ignores when (some) work of the preceptor is to be done, (and he, who) abandons his preceptor who is afflicted and weak, or is proceeding to a foreign country or has been humiliated by adversaries or while he is reciting a Purāṇa. Till (the period during which) fourteen Indras have ruled, he would live in (the hell called) Kumbhīpāka . Also one who, of a sinful mind, ignores his preceptor reading the Purāṇa, has (committed) a terrible sin, giving (i.e. taking him to) hell. Also the sin (of him) who condemns his wife, sons and friends is as great as (that of) the condemnation of one’s preceptor. One who kills a brāhmaṇa, one who steals gold, one who drinks liquor, one who violates his teacher’s bed (i.e. his teacher’s wife)—all these are great sinners; so also the one who joins (i.e. abets) them. He, who very much cuts the vitals especially of a brāhmaṇa through anger, hatred or greed, is declared to be the killer of a brāhmaṇa. O king, he also is the killer of a brāhmaṇa, who, having invited a poor, soliciting brāhmaṇa, says ‘no’ (i.e. refuses to give any gift) to him. He is declared to be killer of a brāhmaṇa, who, due to the pride of his own knowledge, renders lustreless (i.e. humiliates) a neutral brāhmaṇa in an assembly. He is said to be the killer of a brāhmaṇa, who elevates himself by means of pretended virtues, and who opposes his preceptor. They call him to be the killer of a brāhmaṇa, who creates an obstacle to them, who, with their bodies tormented by hunger and thirst, seek food or meal. He also is said to be the killer of a brāhmaṇa, who, a wicked one, is intent upon finding out the weak points of all the people, who causes torture and is cruel. They call him the killer of a brāhmaṇa, who would snatchback the land, though destroyed, in course of time, which was formerly given to a deity, a brāhmaṇa, or cows. That sin of taking away the wealth of a brāhmaṇa obtained as (i.e. which was put as) a deposit should be known to be as great as that of killing a brāhmaṇa.
59-66. He who gives up making an oblation to the fire in the rite of the five daily sacrifices; he who stands as a false witness against his mother, father and preceptor (is, a great sinner). (This sin and) eating what is not dear to Śiva’s devotees and what ought not to be eaten, also killing innocent beasts in the forest, and setting fire to a cow-pen, a city or a village—all these are terrible sins equal to the sin (involved) in drinking liquor. Taking away all the possessions of a poor man, kidnapping another’s wife, snatching elephants and horses, or cows, land, silver, garments, herbs and minerals, sandal, aloe wood, camphor, musk, woven silk , or taking away the deposits (made) by others is said to be like the stealing of gold. Not giving (in marriage) his marriageable daughter to a befitting groom, having an illicit connection with the wife of his son or friend or his own sister, fearful violating of a maiden, attachment to a śūdra-woman, cohabiting with a woman of the same caste is said to be like violating one’s teacher’s bed (i.e. teacher’s wife). Those sins, which have been enumerated as sins, resemble major sins.
67-70. When a brāhmaṇa having promised money to a brāhmaṇa does not give it and forgets about it—that is equal to a minor sin. (Some other minor sins are:) snatching the wealth of a brāhmaṇa, crossing one’s limit, too much pride, too much anger, hypocrisy, ingratitude, lust for someone other (than one’s own wife), miserliness, wickedness, jealousy, sexual intercourse with the wife of someone. else, violating a chaste maiden. The elder brother before whom his younger brother gets married, the younger brother married before the elder brother, the girl whom he marries (are sinners). (It is a sin} to offer a girl to them, or to act as a priest at sacrifices performed by them. (Other sins are:)
71-80. Abandoning one’s son, friend, wife, also one’s master when he is reduced to poverty, and one’s wife and good people and ascetics; killing a cow, a kṣatriya, a vaiśya, a woman or a śūdra; destruction of a Śiva-temple, trees, and lovely groves. (He) who causes even a small damage to hermitages or harms the group of servents there, or the beasts (living there), or the grains or wild crops, or steals ploughs, corn or beasts, or acts as a priest at a sacrifice of those who do not deserve to perform a sacrifice (is a sinner). The sale of (the merit due to) a sacrifice, of a grove or a lake, one’s wife and children, of (the merit of) pilgrimage, fasts, vows and (other) pious acts (is a sin). (They are sinners) who live by the wealth of women and he who lives for a large part on the affluence of a woman (are sinners). O prince, he who would sell off his own faith, and he who would praise unrighteousness, he who mentions the faults of others, he who observes the weak points of others, he who longs for other’s wealth, he who (passionately) gazes on another’s wife—all these should be looked upon as resembling the killers of cows. (He is a sinner) who condemns all sacred texts, who snatches a cow, who sells the beasts, who tells lies or listens to the lies (uttered) by others; (he is a sinner) who plots against his master, or preceptor, who is deceitful, who is fickle or wicked. (He is a sinner) who eats (alone) leaving his hungry wife, sons, friends, children, old people, weak and afflicted persons, and also servants, guests and relatives.
81-87a. Those who eat savory (food) and do not give it to him who desires it should be known as ones cooking separately (for themselves only) and such a person is condemned by the teachers of the Vedas. Those who take up restrictions and (later), with their organs of sense not conquered, give them up, and also those who have given up the life of a recluse, and those who are in the company of drunkards, and those who do not protect a cow that is afflicted with consumption or with thirst and hunger, are the killers of cows and are said to be hellish beings. Those who are engrossed (in committing) all (kinds of) sins, those who destroy the (grazing) field of the quadrupeds, or he who would beat (i.e. beats) saints, brāhmaṇas, preceptors or a cow, and also those who beat a faultless woman settled in a good position (i.e. behaving properly), and he, who, with his entire body bound with laziness, sleeps again and again; those who do not feed the weak or who do not look for the missing ones, or who trouble (the bullocks) by (putting) large burdens on them or drive them (even) when they are wounded are involved in (i.e. have committed) all (kinds of) sins. So also those who eat together (i.e. from the same plate).
87b-95a. Those men, who do not protect a cow with her limbs broken, and afflicted with wounds and (other) diseases and with hunger, are said to be hellish beings. Those men, who, the most sinful ones, strike the scrotum of bulls (i.e. castrate them), and also who harm cow’s calves are beings living in a great (i.e. very painful) hell. Those (men) also, who do not honour a guest who has come to them with hope, and who is oppressed with hunger and exertion, go to hell. Those fools who do not show pity for a helpless, or maimed, or poor or young, or old or very much afflicted person, go to the ocean of (i.e. in the form of) hell. One who keeps goats, one who keeps buffaloes, one who is the husband of a śūdra or a barren woman, or a śūdra behaving like (i.e. following the profession of) a brāhmaṇa or a kṣatriya, also architects, artisans, physicians and devalakas , [1] and those who make their servants work hard, go to hell. He, who, having transgressed what is prescribed, would charge arbitrarily (more) tax, also he who would inflict punishment without a (proper) cause, would be roasted in hells. That king whose subjects are harassed by officials receiving bribes, by thieves in his kingdom, is roasted in hells.
95b-103a. There is no doubt that those brāhmaṇas who accept (gifts) from a king of a bad conduct also go to fearful hells. The king has (committed) that sin which is (committed) by men cohabiting with others’ wives or by thieves. Being favoured by a king who does not protect, is fearful. That king, who, without thinking (properly), behaves with a person, who is not a thief, as (he would behave) with a thief, or who behaves with a thief, as he would behave with one who is not a thief, would also go to hell. Men (go to hell, who) through greed, snatch such objects as ghee , oil, food, drink, honey, flesh, wine or (any other) spirituous liquor, jaggery, sugarcane, vegetables, curd, roots and fruits, grass, wood, flowers, leaves, vessels of bell-metal, shoes, umbrella, bracelet, palanquin, soft seat, copper, lead, tin, bell-metal, or conch etc. that has come up from water, musical instrument like a flute , domestic utensils, (garments made of) wool , cotton or silken garments, objects belonging to the place of assembly or temples, or cotton or fine garments. He, who would snatch these and other objects, even in a small quantity, would quickly go to hell.
103b-114. There is no doubt that a man who snatches other’s possession even of the measure of a mustard (i.e. even the smallest possession), goes to hell. There is no doubt that a man who takes away a small or a big object of another person, loved by the latter, goes to hell. Due to these and other sins, a man, immediately after his departure, would get (back) his former form or his body to be struck (by Yama ’s servants). The embodied ones go to Yama’s world by the order of Yama. They are very much pained when they are being taken by the very fierce messengers of Yama. Dharmarāja (i.e. Yama) is said to be the punisher, due to various sorts of severe corporeal punishments meted out by him, to gods, lower animals and men who are governed by unrighteousness. A preceptor is the punisher through expiations (i.e. who makes them undergo expiations) of those who are endowed with decent behaviour but have soiled themselves through an error. Yama is not seen by them (i.e. their cases are not decided by Yama). A king is said to be the ruler of those who violate others’ wives, who are thieves and who do their transactions unjustly; and Dharmarāja is the ruler of those who have hidden themselves. Therefore, one should undergo expiation for the sin that one has committed. There is no destruction of (the acts whose fruits) one has not enjoyed (or suffered) even after crores of kalpas . For him, who himself commits a sin, or causes (someone else) to commit it, or approves of it, by means of body, mind or speech, the fruit is going down (to hell). In this way, the three kinds of sin have been explained (by me) in brief. Different courses (followed by) men committing sins are narrated. O king, I have told you in minute detail, the fruit of righteousness. O best of men, tell me, what else I should explain to you. I have told you about the fruit of unrighteousness. I (shall) tell you about the fruit of righteousness also.
115. Thus Mātali spoke to the king loved by all. The magnanimous one thus spoke on the topic of righteousness.
[1]: [1] : Devalaka—A low brahmaṇa who subsists upon the offerings made to an idol.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 14375, revision 335512 (2022-04-10T07:18:06Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365159.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.