Sṛṣṭi-khaṇḍa · Chapter 48
Sourceब्रह्मोवाच-। अतः परं तु विप्रर्षे चांडालपतितो द्विजः। प्रलप्य च बहून्शोकान्जगाम कश्यपं मुनिम्१। गत्वोवाच मुनिश्रेष्ठ वदास्माकं हितं वचः। यथा पापाद्विमुच्येहं मुनिश्रेष्ठ तथा कुरु२। तमुवाच महातेजा ईषद्धास्यः समंततः। कश्यप उवाच-। संदर्शनाच्च म्लेच्छानामुपशांतोसि वै स्वयम्३। गायत्र्याश्च जपैर्होमैर्व्रतैश्चांद्रायणदिभिः। स्मर नित्यं हरेः पादमुपोष्य हरिवासरम्४। अहर्निशं हरेर्ध्यानं प्रणामं कुरु तं प्रभुम्। तीर्थस्नानेन मंत्रेण पंकस्यांतं गमिष्यसि५। ततः पापक्षयादेव ब्राह्मणत्वं च लप्स्यसे। व्रतैर्वृषाधिकैर्मोक्षं नाशयन्कल्मषं द्विज६। मुनेस्तस्य वचः श्रुत्वा कृतकृत्योऽभवत्तदा। पुण्यं स विविधं कृत्वापुनर्ब्रह्मत्वमाप्तवान्७। ततस्तप्त्वा तपस्तीव्रंस्वर्लोकं चिरमभ्यगात्। सद्वृत्तस्याखिलं पापं क्षयं याति दिने दिने८। असद्वृत्तस्य पुण्यं हि क्षयं यात्यंजनोपमम्। अनाचाराद्धतो विप्र आचारात्सुरतां व्रजेत्९। ततः कंठगतैः प्राणैराचारं कुरुते द्विजः। कर्मणा मनसांगेन सदाचारं सदा कुरु१०। कश्यपस्योपदेशेन स विनीतोऽभवद्द्विजः। आचारं तु पुनः कृत्वा तपस्तप्तत्वा दिवं गतः११। अनाचारी हतो विप्रः स्वर्गलोकेषु गर्हितः। आचारं तु पुनः कृत्वा सुरलोके महीयते१२। नारद उवाच-। प्राप्नुवंति गतिं लोकाः पूजयित्वा द्विजोत्तमान्। द्विजानां पीडनं कृत्वा गतिं गच्छति कां प्रभो१३। ब्रह्मोवाच-। क्षुधा संतप्तदेहानां ब्राह्मणानां महात्मनाम्। नार्चयेच्छक्तितो भक्त्या स याति नरकं नरः१४। परुषेण क्रोशयित्वा क्रोधाद्यस्तु विसर्जयेत्। स याति नरकं घोरं महारौरवकृच्छ्रकम्१५। सन्निवृत्तस्ततः कीटाद्यन्त्यजातिषु जायते। ततो रोगी दरिद्रस्तु क्षुधया परिपीडितः१६। नावमन्येत्ततो विप्रं क्षुधया गृहमागतम्। न ददामीति यो ब्रूयाद्देवाग्निब्राह्मणेषु सः१७। तिर्यग्योनिशतं गत्वा चांडाल्यमुपगच्छति। पादमुद्यम्य यो विप्रं हंति गां पितरौ गुरुम्१८। रौरवे नियतो वासस्तस्य नास्तीह निष्कृतिः। यदि पुण्याद्भवेज्जन्म स एव पंगुतां व्रजेत्१९। अतिदीनो विषादी च दुःखशोकाभिपीडितः। एवं जन्मत्रयं प्राप्य भवेत्तस्य च निष्कृतिः२०। मुष्टिचपेटकीलैश्च हन्याद्विप्रं तु यः पुमान्। तापने रौरवे घोरे कल्पांतं सोपि तिष्ठति२१। अथ जन्म समासाद्य कुक्कुरः क्रूरचंडकः। अंत्यजातिषु जातोपि दरिद्रः कुक्षिशूलवान्२२। पादमुद्यच्छते वा यस्तस्य पादे शिलीपदः। खंजो वा मंदजंघो वा खण्डपादो भवेन्नरः२३। पक्षवातेन चांगानि प्रकंपंते सदैव हि। मातरं पितरं विप्रं स्नातकं च तपस्विनम्२४। हत्वा गुरुगणं क्रोधात्कुंभीपाके चिरं भवेत्। उषित्वा चैव जायेत कीटजातिषु तत्परम्२५। विरुद्धं परुषं वाक्यं यो वदेद्धि द्विजातिषु। अष्टौ कुष्ठाः प्रजायंते तस्य देहे दृढं सुत२६। विचर्चिकाथ दद्रूश्च मंडलः शुक्ति सिध्मकौ। कालकुष्ठस्तथा शुक्लस्तरुणश्चातिदारुणः२७। ततो भिषक्प्रयोगे च पापात्पुण्यं पलायते। अपुण्याज्जलरेखेव तेनैव निधनं व्रजेत्२८। एषां मध्ये महाकुष्ठास्त्रय एव प्रकीर्तिताः। कालकुष्ठस्तथा शुक्लस्तरुणश्चातिदारुणः२९। महापातकभावानां ज्ञानात्संसर्गतोपि वा। अतिपातकिनामेव त्रयो देहे भवंति वै३०। संसर्गात्सहसंबंधाद्रोगः संचरते नृणाम्। दूरात्परित्यजेद्धीरः स्पृष्ट्वा स्नानं समाचरेत्३१। पतितं कुष्ठसंयुक्तं चांडालं च गवाशिनम्। श्वानं रजस्वलां भिल्लं स्पृष्ट्वा स्नानं समाचरेत्३२। दुरितस्यानुरूपेण देहे कुष्ठा व्यवस्थिताः। इहलोके परत्रैवाप्यत्र नास्ति तु संशयः३३। न्यायेनोपार्जितां वृत्तिं ब्रह्मस्वं हरते तु यः। अक्षयं नरकं प्राप्य पुनर्जन्म न विद्यते३४। पिशुनो यस्तु विप्राणां रंध्रान्वेषणतत्परः। तं दृष्ट्वाप्यथवा स्पृष्ट्वा सचेलो जलमाविशेत्३५। ब्रह्मस्वं प्रणयाद्भुक्तं दहत्यासप्तमं कुलम्। विक्रमेण तु भुंजानो दशपूर्वान्दशापरान्३६। न विषं विषमित्याहुर्ब्रह्मस्वं विषमुच्यते। विषमेकाकिनं हंति ब्रह्मस्वं पुत्रपौत्रकम्३७। मोहाच्च मातरं गत्वा ब्राह्मणीं च गुरोस्त्रियम्। पतित्वा रौरवे घोरे पुनरुत्पत्तिदुर्लभः३८। पतंति पितरस्तस्य कुंभीपाकेथ तापने। अवीचिकालसूत्रे च महारौरवरौरवे३९। कदाचिदपि वा तेषां निष्कृतिं नानुमेनिरे। प्राणं हत्वा द्विजातीनां स्वयं यात्यपुनर्भवम्४०। पतंति पुरुषास्तस्य रौरवे च सहस्रशः। नारद उवाच-। सर्वेषामेव विप्राणां वधे च पातकं समम्४१। विषमं वा कुतस्तिष्ठेत्तत्त्वतो वक्तुमर्हसि। ब्रह्मोवाच-। हत्वा विप्रं ध्रुवं पुत्र पातकं यदुदाहृतम्४२। लभते ब्रह्महा घोरं वक्तव्यं चापरं शृणु। लक्षकोटिसहस्राणां ब्राह्मणानां वधं भजेत्४३। वेदशास्त्रयुतं हत्वा श्रोत्रियं विजितेंद्रियम्। विप्रं च वैष्णवं हत्वा तस्माद्दशगुणोत्तरम्४४। स्ववंशान्पातयित्वा तु पुनर्जन्म न विंदते। त्रिवेदं स्नातकं हत्वा वधस्यांतं न विन्दते४५। श्रोत्रियं च सदाचारं तीर्थमंत्रप्रपूतकम्। ईदृशं ब्राह्मणं हन्तुः पापस्यांतो न विद्यते४६। अपकारं समुद्दिश्य द्विजः प्राणान्परित्यजेत्। दृश्यते येन चान्येन ब्रह्महा स भवेन्नरः४७। वचोभिः परुषैर्वृत्तैः पीडितस्ताडितो द्विजः। यमुद्दिश्य त्यजेत्प्राणांस्तमाहुर्ब्रह्मघातिनम्४८। ऋषयो मुनयो देवाः सर्वे ब्रह्मविदस्तथा। देशानां पार्थिवानां च स च वध्यो भवेदिह४९। अतो ब्रह्मवधं प्राप्य पितृभिः सह पच्यते। प्रायोपवेशकं विप्रं बुधः संमानयेद्ध्रुवम्५० 1.48.50। दोषैश्चापि विनिर्मुक्तमुद्दिश्य प्राणमुत्सृजेत्। स प्रलिप्तो वधैर्घोरैर्न तु यं परिकीर्तयेत्५१। आत्मघातं द्रुमारोहं कोटरै रूपजीविनं। यः कुर्यादात्मनोघातं स्ववंशे ब्रह्महा भवेत्५२। भ्रूणं च घातयेद्यस्तु शिशुं वा आतुरं गुरुम्। ब्रह्महा स्वयमेव स्यान्न तु यं परिकीर्तयेत्५३। मारयेच्च सगोत्रं वा ब्राह्मणं ब्राह्मणाधमः। तस्यैव तद्भवेत्पापं न तु यं परिकीर्त्तयेत्५४। पीडयित्वा द्विजं शूद्रः स्वकार्यं चापि साधयेत्। तत्रापापे च शूद्रस्य पातकं नान्यथा भवेत्५५। तात्कालिक वधं हत्वा हंतारमाततायिनं। न च हंता च तत्पापैर्लिप्यते द्विजसत्तम५६। आततायिनमायांतमपि वेदांतगं रणे। जिघांसंतं जिघांसेच्च न तेन ब्रह्महा भवेत्५७। अग्निदो गरदश्चैव धनहारी च सुप्तघः। क्षेत्रदारापहारी च षडेते ह्याततायिनः५८। खलो राजवधोद्योगी पितॄणां च वधे रतः। अनुयायी नृपो राज्ञश्चत्वारश्चाततायिनः५९। तत्क्षणान्न मृतं विप्रं पुनर्हंतुं न युज्यते। पुर्नहत्वा वधं घोरं ज्ञानात्प्राप्नोति निश्चितं६०। लोके विप्रसमो नास्ति पूजनीयो जगद्गुरुः। हत्वा तं यद्भवेत्पापं तत्परं च न विद्यते६१। देववत्पूजनीयोसौ देवासुरगणैर्नरैः। ब्राह्मणस्य समो नास्ति त्रिषु लोकेषु निश्चितं६२। नारद उवाच-। कां वृत्तिं समुपाश्रित्य जीवितव्यं द्विजेन हि। अपानेन सुरश्रेष्ठ तत्वतो वक्तुमर्हसि६३। ब्रह्मोवाच-। अयाचिता च या भिक्षा प्रशस्ता सा प्रकीर्तिता। उञ्छवृत्तिस्ततो भद्रा सुभद्रा सर्ववृत्तिषु६४। यामाश्रित्य मुनिश्रेष्ठा गच्छंति ब्रह्मणः पदम्। दक्षिणा यज्ञशेषाणां ग्राह्या यज्ञगतेन हि६५। पाठनं याजनं कृत्वा ग्रहीतव्यं धनं द्विजैः। पाठयित्वा पठित्वा च कृत्वा स्वस्त्ययनं शुभं६६। ब्राह्मणानामिदं जीव्यं शिष्टा वृत्तिः प्रतिग्रहः। शास्त्रोपजीविनो धन्या धन्या वृक्षोपजीविनः६७। धन्या वृक्षलताजीव्या वाटीसस्योपजीविनः। अन्न जंतु वधे पापं तस्य दोषोपशांतये६८। नवधान्यानि शस्तानि विप्रेभ्यः संप्रदापयेत्। न चेत्प्राणिवधे ह्यत्र क्षीयंते चायुषो ध्रुवं६९। तस्माद्दद्यात्सुबहूनि पितृदेवद्विजातिषु। अभावात्क्षत्त्रियावृत्तिर्ब्राह्मणैरूपजीव्यते७०। न्याययुद्धेषु योद्धव्यं चरेद्वीरव्रतं शुभम्। स तया च द्विजो वृत्या यद्धनं लभते नृपात्७१। पितृयज्ञादिदानेषु मेध्यं तद्धनमुच्यते। समभ्यसेद्धनुर्विद्यां वेदयुक्तां सदानघः७२। शक्तिकुंतगदाखड्ग परिघाणां समंततः। अश्वारोहं गजारोहमैंद्रजालममानकं७३। रथभूमिगतं युद्धं युक्तं सर्वत्र कारयेत्। द्विज देव ध्रुवाणां च स्त्रीणां वृत्तं तपस्विनाम्७४। साधु साध्वी गुरूणां च नृपाणां रक्षणाद्ध्रुवम्। यत्पुण्यं लभ्यते शूरैः कथं तद्ब्रह्मवादिभिः७५। सर्वपापक्षयं कृत्वा सोक्षयं स्वर्गमश्नुते। सम्मुखे न्याययुद्धे च पतंति ब्राह्मणा रणे७६। ते व्रजंति परं स्थानं न गम्यं ब्रह्मवादिनां। धर्मयुद्धस्य यद्वृत्तं शृणु पुण्यं यथार्थतः७७। संमुखेन प्रयुध्यंते न च गच्छंति कातरं। न भग्नं पृष्ठतो घ्नंति निःशस्त्रं प्रपलायितम्७८। अयुध्यमानं भीरुं च पतितं गतकल्मषं। असच्छूद्रं स्तुतिप्रीतमाहवे शरणागतम्७९। हत्वा च नरकं यांति दुर्वृत्ता जयकांक्षिणः। एषा च क्षत्त्रिया वृत्तिः सदाचारैस्तु गीयते८०। यामाश्रित्य दिवं यांति सर्वक्षत्रियकुंजराः। धर्मयुद्धे शुभो मृत्युः संमुखे क्षत्त्रियस्य च८१। अत्र पूतो भवेत्सोपि सर्वपापैः प्रमुच्यते। स तिष्ठेत्स्वर्गलोके च प्रासादे रत्नभूषिते८२। जांबूनदमयस्तंभे रत्नभूषितभूतले। इष्टद्रव्यैः सुसंपूर्णे दिव्यवस्त्रोपशोभिते८३। पुरतः कल्पवृक्षाश्च तिष्ठंति सर्वदायिनः। वापीकूपतटाकाद्यैरुद्यानैरुपशोभिते८४। यौवनाढ्याश्च सेवंते तं देवपुरकन्यकाः। तस्याग्रतो मुदा नित्यं नृत्यंत्यप्सरसां गणाः८५। गीतं गायंति गंधर्वा देवाश्च स्तुतिपाठकाः। एवं क्रमेण कल्पांते सार्वभौमो भवेन्नृपः८६। सर्वभोगैककर्ता च नीरुङ्मन्मथविग्रहः। तस्य पत्न्यः प्ररूपाढ्याः सदैव यौवनान्विताः८७। धर्मशीलाः सुताः शुभ्राः समृद्धाः पितृसंमताः। एवं क्रमेण भुंजंति सप्तजन्मसु क्षत्रियाः८८। अन्यायेन तु योद्धारस्तिष्ठंति नरके चिरम्। एवं च क्षत्रिया वृत्तिर्ब्राह्मणैरुपजीव्यते८९। वैश्यैः शूद्रैस्तथान्यैश्च अंत्यजैर्म्लेच्छजातिभिः। ये च योधाः प्रयुध्यंते न्याययुद्धेन सर्वदा९०। तेपि यांति परं स्थानं सर्वे वर्णा द्विजातयः। न शूरो यो द्विजो भीरुरस्त्रशस्त्रविवर्जितः९१। विपत्तौ वैश्यवृतिं च कारयेद्द्विजसत्तमः। वैश्यवृत्तिं वणिग्भावं कृषिं चैव तथापरैः९२। कारयेत्कृषिवाणिज्यं विप्रकर्म न च त्यजेत्। वणिग्भावान्मृषात्युक्तौ दुर्गतिं प्राप्नुयाद्द्विजः। आर्द्रद्रव्यं परित्यज्य ब्राह्मणो लभते शिवम्। समुत्पाद्य ततो वृत्तिं दद्याद्विप्राय सर्वशः९४। पितृयज्ञे तथा चाग्नौ जुहुयाद्विधिवद्द्विजः। तुलेऽसत्यं न कर्त्तव्यं तुलाधर्मप्रतिष्ठिता९५। छलभावं तुले कृत्वा नरकं प्रतिपद्यते। अतुलं चापि यद्द्रव्यं तत्र मिथ्या परित्यजेत्९६। एवं मिथ्या न कर्त्तव्या मृषा पापप्रसूतिका। नास्ति सत्यात्परोधर्मो नानृतात्पातकं परम्९७। अतः सर्वेषु कार्येषु सत्यमेव विशिष्यते। अश्वमेधसहस्रं तु सत्यं च तुलया धृतम्९८। अश्वमेधसहस्राद्धि सत्यमेव विशिष्यते। यो वदेत्सर्वकार्येषु सत्यं मिथ्या परित्यजेत्९९। स निस्तरति दुर्गाणि स्वर्गमक्षयमश्नुते। वाणिज्यं कारयेद्विप्रो मिथ्याऽवश्यं परित्यजेत्१०० 1.48.100। वृद्धिं च निक्षिपेत्तीर्थे स्वयं शेषं तु भोजयेत्। देहक्लेशात्तत्सहस्रगुणं भवति सर्वदा१०१। अर्थार्जनविधौ मर्त्या विशंति विषमे जले। कांतारमटवीं चैव श्वापदैः सेवितां तथा१०२। गिरिं गिरिगुहां दुर्गां म्लेच्छानां शस्त्रपातिनाम्। गृहं प्रतिभयं स्थानं धनलोभात्समंततः१०३। सुतदारान्परित्यज्य दूरं गच्छंति लोभिनः। स्कंधे भारं वहंत्यन्ये तर्यां चक्रे निपातनैः१०४। क्षेपणीभिर्महादुःखैस्सदा प्राणव्ययेन च। अर्थस्य संचयः पुत्र प्राणात्प्रियतरो महान्१०५। एभिर्न्यायार्जितं वित्तं वणिग्भावेन यत्नतः। पितृदेवद्विजातिभ्यो दत्तं चाक्षयमश्नुते१०६। एतौ दोषौ महांतौ च वाणिज्ये लाभकर्मणि। लोभानामपरित्यागो मृषा ग्राह्यश्च विक्रयः१०७। एतौ दोषो परित्यज्य कुर्यादर्थार्जनं बुधः। अक्षयं लभते दानाद्वणिग्दोषैर्न लिप्यते१०८। पुण्यकर्मरतो विप्रः कृषिं हि परिकारयेत्। वाहयेद्दिवसस्यार्धं बलीवर्दचतुष्टयम्१०९। अभावात्त्रितयं चैव अविश्रामं न कारयेत्। चारयेच्च तृणेऽच्छिन्नै चोरव्याघ्रविवर्जिते११०। दद्याद्घासं यथेष्टं च नित्यमातर्पयेत्स्वयम्। गोष्ठं च कारयेत्तस्य किंचिद्विघ्नविवर्जितम्१११। सदा गोमयमूत्राभ्यां विघसैश्च विवर्जितम्। न मलं निक्षिपेद्गोष्ठे सर्वदेवनिकेतने११२। आत्मनः शयनीयस्य सदृशं कारयेद्बुधः। समं निर्वापयेद्यत्नाच्छीतवातरजस्तथा११३। प्राणस्य सदृशं पश्येद्गां च सामान्यविग्रहम्। अस्य देहे सुखंदुःखं तथा तस्यैव कल्पते११४। अनेन विधिना यस्तु कृषिकर्माणि कारयेत्। स च गोवाहनैर्दोषैर्न लिप्येत धनी भवेत्११५। दुर्बलं पीडयेद्यस्तु तथैव गदसंयुतम्। अतिबालातिवृद्धं च स गोहत्यां समालभेत्११६। विषमं वाहयेद्यस्तु दुर्बलं सबलं तथा। स गोहत्यासमं पापं प्राप्नोतीह न संशयः११७। यो वाहयेद्विना सस्यं खादंतं गां निवारयेत्। मोहात्तृणं जलं वापि स गोहत्यासमं लभेत्११८। संक्रांत्यां पौर्णमास्यां चामावास्यायां तथैव च। हलस्य वाहनात्पापं गवामयुतहत्यया११९। अमूषु पूजयेद्यस्तु सितैश्चित्रादिभिर्नरः। कज्जलैः कुसुमैस्तैलैः सोक्षयं स्वर्गमश्नुते१२०। घासमुष्टिं परगवे यो ददाति सदाह्निकम्। सर्वपापक्षयस्यस्य स्वर्गं चाक्षयमश्नुते१२१। यथा विप्रस्तथा गौश्च द्वयोः पूजाफलं समम्। विचारे ब्राह्मणो मुख्यो नृणां गावः पशौ तथा१२२। नारद उवाच-। विप्रो ब्रह्ममुखे जातः कथितो मे त्वयानघ। कथं गोभिः समो नाथ विस्मयो मे विधे ध्रुवम्१२३। ब्रह्मोवाच-। शृणु चात्र यथातथ्यं ब्राह्मणानां गवां यथा। एकपिंडक्रियैक्यं तु पुरुषैर्निर्मितं पुरा१२४। पुरा ब्रह्ममुखोद्भूतं कूटं तेजोमयं महत्। चतुर्भागप्रजातं तद्वेदोग्निर्गौर्द्विजस्तथा१२५। प्राक्तेजः संभवो वेदो वह्निरेव तथैव च। परतो गौस्तथा विप्रो जातश्चैव पृथक्पृथक्१२६। तत्र सृष्टा मया चादौ वेदाश्चत्वार एकशः। स्थित्यर्थं सर्वलोकानां भुवनानां समंततः१२७। अग्निर्हव्यानि भुंजीत देवहेतोस्तथा द्विजः। आज्यं गोप्रभवं विद्धि तस्मादेते प्रसूतकाः१२८। न संति यदि लोकेषु चत्वारोमी महत्तराः। तदाखिलं च भुवनं नष्टं स्थावरजंगमम्१२९। एभिर्धृताः सदा लोकाः प्रतिष्ठंति स्वभावतः। स्वभावो ब्रह्मरूपोसावेते ब्रह्ममयाः स्मृताः१३०। तस्माद्गौः पूजनीयोसौ विप्र देवासुरैरपि। उदारः सर्वकार्येषु जातस्तथ्यो गुणाकरः१३१। सर्वदेवमयः साक्षात्सर्वसत्वानुकंपकः। अस्य कार्यं मया सृष्टं पुरैव पोषणं प्रति१३२। अतएव मया दत्तं वरं चातिसुशोभनम्। एकजन्मनि ते मोक्षस्तवास्त्विति विनिश्चितम्१३३। अत्रैव ये मृता गावस्त्वागच्छंति ममालयम्। पापस्य कणमात्रं तु तेषां देहेन तिष्ठति१३४। देवी गौर्धेनुका देवाश्चादिदेवी त्रिशक्तिका। प्रसादाद्यस्य यज्ञानां प्रभवो हि विनिश्चितः१३५। गवां सर्वपवित्राणि पुनंति सकलं जगत्। मूत्रं गोर्गोमयं क्षीरं दधिसर्पिस्तथैव च१३६। अमीषां भक्षणे पापं न तिष्ठति कलेवरे। तस्माद्घृतं दधि क्षीरं नित्यं खादंति धार्मिकाः१३७। विशिष्टं सर्वद्रव्येषु गव्यमिष्टं परं शुभम्। यस्यास्ये भोजनं नास्ति तस्य मूर्तिस्तु पूतिका१३८। अन्नाद्यं पंचरात्रेण सप्तरात्रेण वै पयः। दधि विंशतिरात्रेण घृतं स्यान्मासमेककम्१३९। अगव्यैर्यस्तु भुंक्ते वै मासमेकं निरंतरम्। भोजने तस्य मर्त्यस्य प्रेताः खादंति चैव हि१४०। परमान्नं परं शुद्धं स्विन्नं चातपतण्डुलैः। भुक्त्वा तु यत्कृतं पुण्यं कोटिकोटिगुणं भवेत्१४१। अन्यच्चापि च यद्द्रव्यं हविष्यं शास्त्रनिर्मितम्। तद्भुक्तवा यत्कृतं कर्म सर्वं लक्षगुणं भवेत्१४२। निरामिषं च यत्किंचित्तस्माद्यद्यत्फलं लभेत्। तस्माद्गौः सर्वकार्येषु शस्त एको युगेयुगे१४३। सर्वदा सर्वकामेषु धर्मकामार्थमोक्षदः। नारद उवाच-। केषु किं वा प्रयोगेण परं पुण्यं प्रकीर्तितं१४४। वद तत्सर्वलोकेश यथा जानामि तत्वतः। ब्रह्मोवाच। सकृत्प्रदक्षिणं कृत्वा गोधनं चाभिवंदयेत्१४५। सर्वपापैर्विनिर्मुक्तः स्वर्गं चाक्षयमश्नुते। सुराचार्यो यथा वंद्यः पूज्योसौ माधवो यथा१४६। सप्तप्रदक्षिणं कृत्वा चैश्वर्यात्पाकशासनः। कल्य उत्थाय गोमध्ये पात्रं गृह्य सहोदकम्१४७। निषिंचेद्यो गवां शृंगं मस्तकेनैव तज्जलम्। प्रतीच्छेत निराहारस्तस्य पुण्यं निबोधत१४८। श्रूयंते यानि तीर्थानि त्रिषु लोकेषु नारद। सिद्धचारणयुक्तानि सेवितानि महर्षिभिः१४९। अभिषेकस्समस्तेषां गवां शृंगोदकस्य च। प्रातरुत्थाय यो मर्त्यः स्पृशेद्गां च घृतं मधु१५० 1.48.150। सर्षपांश्च प्रियंगूंश्च कल्मषात्प्रतिमुच्यते। घृतक्षीरप्रदा गावो घृतयोन्यो घृतोद्भवाः१५१। घृतनद्यो घृतावर्तास्ता मे संतु सदा गृहे। घृतं मे सर्वगात्रेषु घृतं मे मनसि स्थितम्१५२। गावो ममाग्रतो नित्यं गावः पृष्ठत एव च। गावश्च सर्वगात्रेषु गवांमध्ये वसाम्यहम्१५३। इत्याचम्य जपेन्मंत्रं सायंप्रातरिदं शुचिः। सर्वपापक्षयस्तस्य स्वर्लोके पूजितो भवेत्१५४। यथा गौश्च तथा विप्रो यथाविप्रस्तथा हरिः। हरिर्यथा तथा गंगा एतेन ह्यवृषाः स्मृताः१५५। गावो बंधुर्मनुष्याणां मनुष्या बांधवा गवाम्। गौश्च यस्मिन्गृहे नास्ति तद्बंधुरहितं गृहम्१५६। गोमुखे चाश्रिता वेदाः सषडंगपदक्रमाः। शृंगयोश्च स्थितौ नित्यं सहैव हरिकेशवौ१५७। उदरेऽवस्थितः स्कंदः शीर्षे ब्रह्मा स्थितः सदा। वृषद्ध्वजो ललाटे च शृंगाग्र इंद्र एव च१५८। कर्णयोरश्विनौ देवौ चक्षुषोश्शशिभास्करौ। दंतेषु गरुडो देवो जिह्वायां च सरस्वती१५९। अपाने सर्वतीर्थानि प्रस्रावे चैव जाह्नवी। ऋषयो रोमकूपेषु मुखतः पृष्ठतो यमः१६०। धनदो वरुणश्चैव दक्षिणं पार्श्वमाश्रितौ। वामपार्श्वे स्थिता यक्षास्तेजस्वंतो महाबलाः१६१। मुखमध्ये च गंधर्वा नासाग्रे पन्नगास्तथा। खुराणां पश्चिमे पार्श्वेऽप्सरसश्च समाश्रिताः१६२। गोमये वसते लक्ष्मीर्गोमूत्रे सर्वमंगला। पादाग्रे खेचरा वेद्या हंभाशब्दे प्रजापतिः१६३। चत्वारः सागराः पूर्णा धेनूनां च स्तनेषु वै। गां च स्पृशति यो नित्यं स्नातो भवति नित्यशः१६४। अतो मर्त्यः प्रपुष्टैस्तु सर्वपापैः प्रमुच्यते। गवां रजः खुरोद्धूतं शिरसा यस्तु धारयेत्१६५। स च तीर्थजले स्नातः सर्वपापैः प्रमुच्यते। नारद उवाच-। गवां च दशवर्णानां कस्य दाने च किंफलम्१६६। ब्रूहि तत्त्वं गुरुश्रेष्ठ परमेष्ठिन्प्रियं यदि। ब्रह्मोवाच-। श्वेतां गां ब्राह्मणे दत्वा मानवश्चेश्वरो भवेत्१६७। प्रासादे वसते नित्यं भोगी च सुखमेधते। धूम्रा तु स्वर्गकांतार संसारे पापमोक्षिणी१६८। अक्षयं कपिलादानं कृष्णां दत्वा न सीदति। पांडुरा दुर्लभा लोके गौरी च कुलनंदिनी१६९। रक्ताक्षी रूपकामस्य धनकामस्य नीलिका। एकां च कपिलां दत्वा सर्वपापैः प्रमुच्यते१७०। यत्तु बाल्यकृतं पापं यौवने वार्धके कृतम्। वाचाकृतं कर्मकृतं मनसा यत्प्रचिंतितं१७१। अगम्यागमनं चैव मित्रद्रोहे च पातकम्। मानकूटं तुलाकूटं कन्यानृतं गवानृतम्१७२। सर्वं च नाशयेत्क्षिप्रं कपिलां यः प्रयच्छति। दशयोजनविस्तीर्णा महापारा महानदी१७३। नारा च जलकांतारे प्रसृते चोदकार्णवे। यावद्वत्सस्य द्वौ पादौ मुखं यावन्न जायते१७४। तावद्गौः पृथिवी ज्ञेया यावद्गर्भं न मुंचति। सुवर्णशृंगीं वस्त्राढ्यां सर्वालंकारभूषिताम्१७५। ताम्रपृष्ठीं रौप्यखुरां तथा कांस्योपदोहनाम्। शोभितां गंधपुष्पैश्च सर्वालंकारभूषितां१७६। ईदृशीं कपिलां दद्याद्द्विजातौ वेदपारगे। सर्वपापक्षयस्तस्य विष्णुलोकेऽच्युतो भवेत्१७७। तस्यां तु दुह्यमानायां भूमौ पतंति बिंदवः। आरामादि विजायंते बहुपुष्पफलोत्तमाः१७८। यत्र कामफला वृक्षा नद्यः पायसकर्दमाः। प्रासादाश्चापि सौवर्णास्तत्र गच्छंति गोप्रदाः१७९। दशधेनूश्च यो दद्यादेकं चैव धुरंधरं। समानं तु फलं प्रोक्तं ब्रह्मणा समुदाहृतम्१८०। एकं च दशभिर्दद्यात्सहस्राणां शतं फलम्। तस्यानुसारतो वेद्यं फलं नारद यत्नतः१८१। पितॄनुद्दिश्य यः पुत्रो वृषं च मोक्षयेद्भुवि। पितरो विष्णुलोकेषु महीयंते यथेप्सितम्१८२। चतस्रो वत्सतर्यश्च एकस्यैव वृषस्य च। मोक्ष्यंते सर्वतः पुत्र विधिरेष सनातनः१८३। यावंति चैव रोमाणि तस्य तासां च सर्वशः। तावद्वर्षसहस्राणि स्वर्गं भुजंति मानवाः१८४। लांगूलेन वृषो यच्च जलं चोत्क्षिपति ध्रुवं। तत्तोयं तु सहस्राब्दं पितॄणाममृतं भवेत्१८५। खुरेण कर्षयेद्भूमिं ततो लोष्ठं च कर्दमः। पितृभ्यश्च स्वधा तत्र लक्षकोटिगुणं भवेत्१८६। विद्यमाने च जनके यदि माता विनश्यति। चंदनेनांकिता धेनुस्तस्याः स्वर्गाय दीयते१८७। दाता चैव पितॄणां च ऋणं चैव प्रमुंचति। अक्षयं लभते स्वर्गं पूजितो मघवा यथा१८८। सर्वलक्षणसंयुक्ता तरुणा गौः पयस्विनी। समाप्रसूतिका भद्रा सा च गौः पृथिवी स्मृता१८९। तस्य दानेन मंत्रस्य पृथ्वीदानसमं फलं। शतक्रतुसमो मर्त्यः कुलमुद्धरते शतं१९०। गवां च हरणं कृत्वा मृते गोरथवत्सके। क्रिमिपूर्णे स कूपे च तिष्ठेदाभूतसंप्लवं१९१। गवां चैव वधं कृत्वा पितृभिः सह पच्यते। रौरवे नरके घोरे तावत्कालं प्रतिक्रिया१९२। गोप्रचारप्रभग्नश्च षंडवाहनबंधनः। अक्षयं नरकं प्रायान्पुनर्जन्मनि जन्मनि१९३। सकृच्च श्रावयेद्यस्तु कथां पुण्यतमामिमां। सर्वपापक्षयस्तस्य देवैश्च सह मोदते१९४। य इदं शृणुयाद्वापि परं पुण्यतमं महत्। सप्तजन्मकृतात्पापान्मुच्यते तत्क्षणेन हि१९५।
brahmovāca-| ataḥ paraṃ tu viprarṣe cāṃḍālapatito dvijaḥ| pralapya ca bahūnśokānjagāma kaśyapaṃ munim1| gatvovāca muniśreṣṭha vadāsmākaṃ hitaṃ vacaḥ| yathā pāpādvimucyehaṃ muniśreṣṭha tathā kuru2| tamuvāca mahātejā īṣaddhāsyaḥ samaṃtataḥ| kaśyapa uvāca-| saṃdarśanācca mlecchānāmupaśāṃtosi vai svayam3| gāyatryāśca japairhomairvrataiścāṃdrāyaṇadibhiḥ| smara nityaṃ hareḥ pādamupoṣya harivāsaram4| aharniśaṃ harerdhyānaṃ praṇāmaṃ kuru taṃ prabhum| tīrthasnānena maṃtreṇa paṃkasyāṃtaṃ gamiṣyasi5| tataḥ pāpakṣayādeva brāhmaṇatvaṃ ca lapsyase| vratairvṛṣādhikairmokṣaṃ nāśayankalmaṣaṃ dvija6| munestasya vacaḥ śrutvā kṛtakṛtyo'bhavattadā| puṇyaṃ sa vividhaṃ kṛtvāpunarbrahmatvamāptavān7| tatastaptvā tapastīvraṃsvarlokaṃ ciramabhyagāt| sadvṛttasyākhilaṃ pāpaṃ kṣayaṃ yāti dine dine8| asadvṛttasya puṇyaṃ hi kṣayaṃ yātyaṃjanopamam| anācārāddhato vipra ācārātsuratāṃ vrajet9| tataḥ kaṃṭhagataiḥ prāṇairācāraṃ kurute dvijaḥ| karmaṇā manasāṃgena sadācāraṃ sadā kuru10| kaśyapasyopadeśena sa vinīto'bhavaddvijaḥ| ācāraṃ tu punaḥ kṛtvā tapastaptatvā divaṃ gataḥ11| anācārī hato vipraḥ svargalokeṣu garhitaḥ| ācāraṃ tu punaḥ kṛtvā suraloke mahīyate12| nārada uvāca-| prāpnuvaṃti gatiṃ lokāḥ pūjayitvā dvijottamān| dvijānāṃ pīḍanaṃ kṛtvā gatiṃ gacchati kāṃ prabho13| brahmovāca-| kṣudhā saṃtaptadehānāṃ brāhmaṇānāṃ mahātmanām| nārcayecchaktito bhaktyā sa yāti narakaṃ naraḥ14| paruṣeṇa krośayitvā krodhādyastu visarjayet| sa yāti narakaṃ ghoraṃ mahārauravakṛcchrakam15| sannivṛttastataḥ kīṭādyantyajātiṣu jāyate| tato rogī daridrastu kṣudhayā paripīḍitaḥ16| nāvamanyettato vipraṃ kṣudhayā gṛhamāgatam| na dadāmīti yo brūyāddevāgnibrāhmaṇeṣu saḥ17| tiryagyoniśataṃ gatvā cāṃḍālyamupagacchati| pādamudyamya yo vipraṃ haṃti gāṃ pitarau gurum18| raurave niyato vāsastasya nāstīha niṣkṛtiḥ| yadi puṇyādbhavejjanma sa eva paṃgutāṃ vrajet19| atidīno viṣādī ca duḥkhaśokābhipīḍitaḥ| evaṃ janmatrayaṃ prāpya bhavettasya ca niṣkṛtiḥ20| muṣṭicapeṭakīlaiśca hanyādvipraṃ tu yaḥ pumān| tāpane raurave ghore kalpāṃtaṃ sopi tiṣṭhati21| atha janma samāsādya kukkuraḥ krūracaṃḍakaḥ| aṃtyajātiṣu jātopi daridraḥ kukṣiśūlavān22| pādamudyacchate vā yastasya pāde śilīpadaḥ| khaṃjo vā maṃdajaṃgho vā khaṇḍapādo bhavennaraḥ23| pakṣavātena cāṃgāni prakaṃpaṃte sadaiva hi| mātaraṃ pitaraṃ vipraṃ snātakaṃ ca tapasvinam24| hatvā gurugaṇaṃ krodhātkuṃbhīpāke ciraṃ bhavet| uṣitvā caiva jāyeta kīṭajātiṣu tatparam25| viruddhaṃ paruṣaṃ vākyaṃ yo vadeddhi dvijātiṣu| aṣṭau kuṣṭhāḥ prajāyaṃte tasya dehe dṛḍhaṃ suta26| vicarcikātha dadrūśca maṃḍalaḥ śukti sidhmakau| kālakuṣṭhastathā śuklastaruṇaścātidāruṇaḥ27| tato bhiṣakprayoge ca pāpātpuṇyaṃ palāyate| apuṇyājjalarekheva tenaiva nidhanaṃ vrajet28| eṣāṃ madhye mahākuṣṭhāstraya eva prakīrtitāḥ| kālakuṣṭhastathā śuklastaruṇaścātidāruṇaḥ29| mahāpātakabhāvānāṃ jñānātsaṃsargatopi vā| atipātakināmeva trayo dehe bhavaṃti vai30| saṃsargātsahasaṃbaṃdhādrogaḥ saṃcarate nṛṇām| dūrātparityajeddhīraḥ spṛṣṭvā snānaṃ samācaret31| patitaṃ kuṣṭhasaṃyuktaṃ cāṃḍālaṃ ca gavāśinam| śvānaṃ rajasvalāṃ bhillaṃ spṛṣṭvā snānaṃ samācaret32| duritasyānurūpeṇa dehe kuṣṭhā vyavasthitāḥ| ihaloke paratraivāpyatra nāsti tu saṃśayaḥ33| nyāyenopārjitāṃ vṛttiṃ brahmasvaṃ harate tu yaḥ| akṣayaṃ narakaṃ prāpya punarjanma na vidyate34| piśuno yastu viprāṇāṃ raṃdhrānveṣaṇatatparaḥ| taṃ dṛṣṭvāpyathavā spṛṣṭvā sacelo jalamāviśet35| brahmasvaṃ praṇayādbhuktaṃ dahatyāsaptamaṃ kulam| vikrameṇa tu bhuṃjāno daśapūrvāndaśāparān36| na viṣaṃ viṣamityāhurbrahmasvaṃ viṣamucyate| viṣamekākinaṃ haṃti brahmasvaṃ putrapautrakam37| mohācca mātaraṃ gatvā brāhmaṇīṃ ca gurostriyam| patitvā raurave ghore punarutpattidurlabhaḥ38| pataṃti pitarastasya kuṃbhīpāketha tāpane| avīcikālasūtre ca mahārauravaraurave39| kadācidapi vā teṣāṃ niṣkṛtiṃ nānumenire| prāṇaṃ hatvā dvijātīnāṃ svayaṃ yātyapunarbhavam40| pataṃti puruṣāstasya raurave ca sahasraśaḥ| nārada uvāca-| sarveṣāmeva viprāṇāṃ vadhe ca pātakaṃ samam41| viṣamaṃ vā kutastiṣṭhettattvato vaktumarhasi| brahmovāca-| hatvā vipraṃ dhruvaṃ putra pātakaṃ yadudāhṛtam42| labhate brahmahā ghoraṃ vaktavyaṃ cāparaṃ śṛṇu| lakṣakoṭisahasrāṇāṃ brāhmaṇānāṃ vadhaṃ bhajet43| vedaśāstrayutaṃ hatvā śrotriyaṃ vijiteṃdriyam| vipraṃ ca vaiṣṇavaṃ hatvā tasmāddaśaguṇottaram44| svavaṃśānpātayitvā tu punarjanma na viṃdate| trivedaṃ snātakaṃ hatvā vadhasyāṃtaṃ na vindate45| śrotriyaṃ ca sadācāraṃ tīrthamaṃtraprapūtakam| īdṛśaṃ brāhmaṇaṃ hantuḥ pāpasyāṃto na vidyate46| apakāraṃ samuddiśya dvijaḥ prāṇānparityajet| dṛśyate yena cānyena brahmahā sa bhavennaraḥ47| vacobhiḥ paruṣairvṛttaiḥ pīḍitastāḍito dvijaḥ| yamuddiśya tyajetprāṇāṃstamāhurbrahmaghātinam48| ṛṣayo munayo devāḥ sarve brahmavidastathā| deśānāṃ pārthivānāṃ ca sa ca vadhyo bhavediha49| ato brahmavadhaṃ prāpya pitṛbhiḥ saha pacyate| prāyopaveśakaṃ vipraṃ budhaḥ saṃmānayeddhruvam50 1.48.50| doṣaiścāpi vinirmuktamuddiśya prāṇamutsṛjet| sa pralipto vadhairghorairna tu yaṃ parikīrtayet51| ātmaghātaṃ drumārohaṃ koṭarai rūpajīvinaṃ| yaḥ kuryādātmanoghātaṃ svavaṃśe brahmahā bhavet52| bhrūṇaṃ ca ghātayedyastu śiśuṃ vā āturaṃ gurum| brahmahā svayameva syānna tu yaṃ parikīrtayet53| mārayecca sagotraṃ vā brāhmaṇaṃ brāhmaṇādhamaḥ| tasyaiva tadbhavetpāpaṃ na tu yaṃ parikīrttayet54| pīḍayitvā dvijaṃ śūdraḥ svakāryaṃ cāpi sādhayet| tatrāpāpe ca śūdrasya pātakaṃ nānyathā bhavet55| tātkālika vadhaṃ hatvā haṃtāramātatāyinaṃ| na ca haṃtā ca tatpāpairlipyate dvijasattama56| ātatāyinamāyāṃtamapi vedāṃtagaṃ raṇe| jighāṃsaṃtaṃ jighāṃsecca na tena brahmahā bhavet57| agnido garadaścaiva dhanahārī ca suptaghaḥ| kṣetradārāpahārī ca ṣaḍete hyātatāyinaḥ58| khalo rājavadhodyogī pitṝṇāṃ ca vadhe rataḥ| anuyāyī nṛpo rājñaścatvāraścātatāyinaḥ59| tatkṣaṇānna mṛtaṃ vipraṃ punarhaṃtuṃ na yujyate| purnahatvā vadhaṃ ghoraṃ jñānātprāpnoti niścitaṃ60| loke viprasamo nāsti pūjanīyo jagadguruḥ| hatvā taṃ yadbhavetpāpaṃ tatparaṃ ca na vidyate61| devavatpūjanīyosau devāsuragaṇairnaraiḥ| brāhmaṇasya samo nāsti triṣu lokeṣu niścitaṃ62| nārada uvāca-| kāṃ vṛttiṃ samupāśritya jīvitavyaṃ dvijena hi| apānena suraśreṣṭha tatvato vaktumarhasi63| brahmovāca-| ayācitā ca yā bhikṣā praśastā sā prakīrtitā| uñchavṛttistato bhadrā subhadrā sarvavṛttiṣu64| yāmāśritya muniśreṣṭhā gacchaṃti brahmaṇaḥ padam| dakṣiṇā yajñaśeṣāṇāṃ grāhyā yajñagatena hi65| pāṭhanaṃ yājanaṃ kṛtvā grahītavyaṃ dhanaṃ dvijaiḥ| pāṭhayitvā paṭhitvā ca kṛtvā svastyayanaṃ śubhaṃ66| brāhmaṇānāmidaṃ jīvyaṃ śiṣṭā vṛttiḥ pratigrahaḥ| śāstropajīvino dhanyā dhanyā vṛkṣopajīvinaḥ67| dhanyā vṛkṣalatājīvyā vāṭīsasyopajīvinaḥ| anna jaṃtu vadhe pāpaṃ tasya doṣopaśāṃtaye68| navadhānyāni śastāni viprebhyaḥ saṃpradāpayet| na cetprāṇivadhe hyatra kṣīyaṃte cāyuṣo dhruvaṃ69| tasmāddadyātsubahūni pitṛdevadvijātiṣu| abhāvātkṣattriyāvṛttirbrāhmaṇairūpajīvyate70| nyāyayuddheṣu yoddhavyaṃ caredvīravrataṃ śubham| sa tayā ca dvijo vṛtyā yaddhanaṃ labhate nṛpāt71| pitṛyajñādidāneṣu medhyaṃ taddhanamucyate| samabhyaseddhanurvidyāṃ vedayuktāṃ sadānaghaḥ72| śaktikuṃtagadākhaḍga parighāṇāṃ samaṃtataḥ| aśvārohaṃ gajārohamaiṃdrajālamamānakaṃ73| rathabhūmigataṃ yuddhaṃ yuktaṃ sarvatra kārayet| dvija deva dhruvāṇāṃ ca strīṇāṃ vṛttaṃ tapasvinām74| sādhu sādhvī gurūṇāṃ ca nṛpāṇāṃ rakṣaṇāddhruvam| yatpuṇyaṃ labhyate śūraiḥ kathaṃ tadbrahmavādibhiḥ75| sarvapāpakṣayaṃ kṛtvā sokṣayaṃ svargamaśnute| sammukhe nyāyayuddhe ca pataṃti brāhmaṇā raṇe76| te vrajaṃti paraṃ sthānaṃ na gamyaṃ brahmavādināṃ| dharmayuddhasya yadvṛttaṃ śṛṇu puṇyaṃ yathārthataḥ77| saṃmukhena prayudhyaṃte na ca gacchaṃti kātaraṃ| na bhagnaṃ pṛṣṭhato ghnaṃti niḥśastraṃ prapalāyitam78| ayudhyamānaṃ bhīruṃ ca patitaṃ gatakalmaṣaṃ| asacchūdraṃ stutiprītamāhave śaraṇāgatam79| hatvā ca narakaṃ yāṃti durvṛttā jayakāṃkṣiṇaḥ| eṣā ca kṣattriyā vṛttiḥ sadācāraistu gīyate80| yāmāśritya divaṃ yāṃti sarvakṣatriyakuṃjarāḥ| dharmayuddhe śubho mṛtyuḥ saṃmukhe kṣattriyasya ca81| atra pūto bhavetsopi sarvapāpaiḥ pramucyate| sa tiṣṭhetsvargaloke ca prāsāde ratnabhūṣite82| jāṃbūnadamayastaṃbhe ratnabhūṣitabhūtale| iṣṭadravyaiḥ susaṃpūrṇe divyavastropaśobhite83| purataḥ kalpavṛkṣāśca tiṣṭhaṃti sarvadāyinaḥ| vāpīkūpataṭākādyairudyānairupaśobhite84| yauvanāḍhyāśca sevaṃte taṃ devapurakanyakāḥ| tasyāgrato mudā nityaṃ nṛtyaṃtyapsarasāṃ gaṇāḥ85| gītaṃ gāyaṃti gaṃdharvā devāśca stutipāṭhakāḥ| evaṃ krameṇa kalpāṃte sārvabhaumo bhavennṛpaḥ86| sarvabhogaikakartā ca nīruṅmanmathavigrahaḥ| tasya patnyaḥ prarūpāḍhyāḥ sadaiva yauvanānvitāḥ87| dharmaśīlāḥ sutāḥ śubhrāḥ samṛddhāḥ pitṛsaṃmatāḥ| evaṃ krameṇa bhuṃjaṃti saptajanmasu kṣatriyāḥ88| anyāyena tu yoddhārastiṣṭhaṃti narake ciram| evaṃ ca kṣatriyā vṛttirbrāhmaṇairupajīvyate89| vaiśyaiḥ śūdraistathānyaiśca aṃtyajairmlecchajātibhiḥ| ye ca yodhāḥ prayudhyaṃte nyāyayuddhena sarvadā90| tepi yāṃti paraṃ sthānaṃ sarve varṇā dvijātayaḥ| na śūro yo dvijo bhīrurastraśastravivarjitaḥ91| vipattau vaiśyavṛtiṃ ca kārayeddvijasattamaḥ| vaiśyavṛttiṃ vaṇigbhāvaṃ kṛṣiṃ caiva tathāparaiḥ92| kārayetkṛṣivāṇijyaṃ viprakarma na ca tyajet| vaṇigbhāvānmṛṣātyuktau durgatiṃ prāpnuyāddvijaḥ| ārdradravyaṃ parityajya brāhmaṇo labhate śivam| samutpādya tato vṛttiṃ dadyādviprāya sarvaśaḥ94| pitṛyajñe tathā cāgnau juhuyādvidhivaddvijaḥ| tule'satyaṃ na karttavyaṃ tulādharmapratiṣṭhitā95| chalabhāvaṃ tule kṛtvā narakaṃ pratipadyate| atulaṃ cāpi yaddravyaṃ tatra mithyā parityajet96| evaṃ mithyā na karttavyā mṛṣā pāpaprasūtikā| nāsti satyātparodharmo nānṛtātpātakaṃ param97| ataḥ sarveṣu kāryeṣu satyameva viśiṣyate| aśvamedhasahasraṃ tu satyaṃ ca tulayā dhṛtam98| aśvamedhasahasrāddhi satyameva viśiṣyate| yo vadetsarvakāryeṣu satyaṃ mithyā parityajet99| sa nistarati durgāṇi svargamakṣayamaśnute| vāṇijyaṃ kārayedvipro mithyā'vaśyaṃ parityajet100 1.48.100| vṛddhiṃ ca nikṣipettīrthe svayaṃ śeṣaṃ tu bhojayet| dehakleśāttatsahasraguṇaṃ bhavati sarvadā101| arthārjanavidhau martyā viśaṃti viṣame jale| kāṃtāramaṭavīṃ caiva śvāpadaiḥ sevitāṃ tathā102| giriṃ giriguhāṃ durgāṃ mlecchānāṃ śastrapātinām| gṛhaṃ pratibhayaṃ sthānaṃ dhanalobhātsamaṃtataḥ103| sutadārānparityajya dūraṃ gacchaṃti lobhinaḥ| skaṃdhe bhāraṃ vahaṃtyanye taryāṃ cakre nipātanaiḥ104| kṣepaṇībhirmahāduḥkhaissadā prāṇavyayena ca| arthasya saṃcayaḥ putra prāṇātpriyataro mahān105| ebhirnyāyārjitaṃ vittaṃ vaṇigbhāvena yatnataḥ| pitṛdevadvijātibhyo dattaṃ cākṣayamaśnute106| etau doṣau mahāṃtau ca vāṇijye lābhakarmaṇi| lobhānāmaparityāgo mṛṣā grāhyaśca vikrayaḥ107| etau doṣo parityajya kuryādarthārjanaṃ budhaḥ| akṣayaṃ labhate dānādvaṇigdoṣairna lipyate108| puṇyakarmarato vipraḥ kṛṣiṃ hi parikārayet| vāhayeddivasasyārdhaṃ balīvardacatuṣṭayam109| abhāvāttritayaṃ caiva aviśrāmaṃ na kārayet| cārayecca tṛṇe'cchinnai coravyāghravivarjite110| dadyādghāsaṃ yatheṣṭaṃ ca nityamātarpayetsvayam| goṣṭhaṃ ca kārayettasya kiṃcidvighnavivarjitam111| sadā gomayamūtrābhyāṃ vighasaiśca vivarjitam| na malaṃ nikṣipedgoṣṭhe sarvadevaniketane112| ātmanaḥ śayanīyasya sadṛśaṃ kārayedbudhaḥ| samaṃ nirvāpayedyatnācchītavātarajastathā113| prāṇasya sadṛśaṃ paśyedgāṃ ca sāmānyavigraham| asya dehe sukhaṃduḥkhaṃ tathā tasyaiva kalpate114| anena vidhinā yastu kṛṣikarmāṇi kārayet| sa ca govāhanairdoṣairna lipyeta dhanī bhavet115| durbalaṃ pīḍayedyastu tathaiva gadasaṃyutam| atibālātivṛddhaṃ ca sa gohatyāṃ samālabhet116| viṣamaṃ vāhayedyastu durbalaṃ sabalaṃ tathā| sa gohatyāsamaṃ pāpaṃ prāpnotīha na saṃśayaḥ117| yo vāhayedvinā sasyaṃ khādaṃtaṃ gāṃ nivārayet| mohāttṛṇaṃ jalaṃ vāpi sa gohatyāsamaṃ labhet118| saṃkrāṃtyāṃ paurṇamāsyāṃ cāmāvāsyāyāṃ tathaiva ca| halasya vāhanātpāpaṃ gavāmayutahatyayā119| amūṣu pūjayedyastu sitaiścitrādibhirnaraḥ| kajjalaiḥ kusumaistailaiḥ sokṣayaṃ svargamaśnute120| ghāsamuṣṭiṃ paragave yo dadāti sadāhnikam| sarvapāpakṣayasyasya svargaṃ cākṣayamaśnute121| yathā viprastathā gauśca dvayoḥ pūjāphalaṃ samam| vicāre brāhmaṇo mukhyo nṛṇāṃ gāvaḥ paśau tathā122| nārada uvāca-| vipro brahmamukhe jātaḥ kathito me tvayānagha| kathaṃ gobhiḥ samo nātha vismayo me vidhe dhruvam123| brahmovāca-| śṛṇu cātra yathātathyaṃ brāhmaṇānāṃ gavāṃ yathā| ekapiṃḍakriyaikyaṃ tu puruṣairnirmitaṃ purā124| purā brahmamukhodbhūtaṃ kūṭaṃ tejomayaṃ mahat| caturbhāgaprajātaṃ tadvedognirgaurdvijastathā125| prāktejaḥ saṃbhavo vedo vahnireva tathaiva ca| parato gaustathā vipro jātaścaiva pṛthakpṛthak126| tatra sṛṣṭā mayā cādau vedāścatvāra ekaśaḥ| sthityarthaṃ sarvalokānāṃ bhuvanānāṃ samaṃtataḥ127| agnirhavyāni bhuṃjīta devahetostathā dvijaḥ| ājyaṃ goprabhavaṃ viddhi tasmādete prasūtakāḥ128| na saṃti yadi lokeṣu catvāromī mahattarāḥ| tadākhilaṃ ca bhuvanaṃ naṣṭaṃ sthāvarajaṃgamam129| ebhirdhṛtāḥ sadā lokāḥ pratiṣṭhaṃti svabhāvataḥ| svabhāvo brahmarūposāvete brahmamayāḥ smṛtāḥ130| tasmādgauḥ pūjanīyosau vipra devāsurairapi| udāraḥ sarvakāryeṣu jātastathyo guṇākaraḥ131| sarvadevamayaḥ sākṣātsarvasatvānukaṃpakaḥ| asya kāryaṃ mayā sṛṣṭaṃ puraiva poṣaṇaṃ prati132| ataeva mayā dattaṃ varaṃ cātisuśobhanam| ekajanmani te mokṣastavāstviti viniścitam133| atraiva ye mṛtā gāvastvāgacchaṃti mamālayam| pāpasya kaṇamātraṃ tu teṣāṃ dehena tiṣṭhati134| devī gaurdhenukā devāścādidevī triśaktikā| prasādādyasya yajñānāṃ prabhavo hi viniścitaḥ135| gavāṃ sarvapavitrāṇi punaṃti sakalaṃ jagat| mūtraṃ gorgomayaṃ kṣīraṃ dadhisarpistathaiva ca136| amīṣāṃ bhakṣaṇe pāpaṃ na tiṣṭhati kalevare| tasmādghṛtaṃ dadhi kṣīraṃ nityaṃ khādaṃti dhārmikāḥ137| viśiṣṭaṃ sarvadravyeṣu gavyamiṣṭaṃ paraṃ śubham| yasyāsye bhojanaṃ nāsti tasya mūrtistu pūtikā138| annādyaṃ paṃcarātreṇa saptarātreṇa vai payaḥ| dadhi viṃśatirātreṇa ghṛtaṃ syānmāsamekakam139| agavyairyastu bhuṃkte vai māsamekaṃ niraṃtaram| bhojane tasya martyasya pretāḥ khādaṃti caiva hi140| paramānnaṃ paraṃ śuddhaṃ svinnaṃ cātapataṇḍulaiḥ| bhuktvā tu yatkṛtaṃ puṇyaṃ koṭikoṭiguṇaṃ bhavet141| anyaccāpi ca yaddravyaṃ haviṣyaṃ śāstranirmitam| tadbhuktavā yatkṛtaṃ karma sarvaṃ lakṣaguṇaṃ bhavet142| nirāmiṣaṃ ca yatkiṃcittasmādyadyatphalaṃ labhet| tasmādgauḥ sarvakāryeṣu śasta eko yugeyuge143| sarvadā sarvakāmeṣu dharmakāmārthamokṣadaḥ| nārada uvāca-| keṣu kiṃ vā prayogeṇa paraṃ puṇyaṃ prakīrtitaṃ144| vada tatsarvalokeśa yathā jānāmi tatvataḥ| brahmovāca| sakṛtpradakṣiṇaṃ kṛtvā godhanaṃ cābhivaṃdayet145| sarvapāpairvinirmuktaḥ svargaṃ cākṣayamaśnute| surācāryo yathā vaṃdyaḥ pūjyosau mādhavo yathā146| saptapradakṣiṇaṃ kṛtvā caiśvaryātpākaśāsanaḥ| kalya utthāya gomadhye pātraṃ gṛhya sahodakam147| niṣiṃcedyo gavāṃ śṛṃgaṃ mastakenaiva tajjalam| pratīccheta nirāhārastasya puṇyaṃ nibodhata148| śrūyaṃte yāni tīrthāni triṣu lokeṣu nārada| siddhacāraṇayuktāni sevitāni maharṣibhiḥ149| abhiṣekassamasteṣāṃ gavāṃ śṛṃgodakasya ca| prātarutthāya yo martyaḥ spṛśedgāṃ ca ghṛtaṃ madhu150 1.48.150| sarṣapāṃśca priyaṃgūṃśca kalmaṣātpratimucyate| ghṛtakṣīrapradā gāvo ghṛtayonyo ghṛtodbhavāḥ151| ghṛtanadyo ghṛtāvartāstā me saṃtu sadā gṛhe| ghṛtaṃ me sarvagātreṣu ghṛtaṃ me manasi sthitam152| gāvo mamāgrato nityaṃ gāvaḥ pṛṣṭhata eva ca| gāvaśca sarvagātreṣu gavāṃmadhye vasāmyaham153| ityācamya japenmaṃtraṃ sāyaṃprātaridaṃ śuciḥ| sarvapāpakṣayastasya svarloke pūjito bhavet154| yathā gauśca tathā vipro yathāviprastathā hariḥ| hariryathā tathā gaṃgā etena hyavṛṣāḥ smṛtāḥ155| gāvo baṃdhurmanuṣyāṇāṃ manuṣyā bāṃdhavā gavām| gauśca yasmingṛhe nāsti tadbaṃdhurahitaṃ gṛham156| gomukhe cāśritā vedāḥ saṣaḍaṃgapadakramāḥ| śṛṃgayośca sthitau nityaṃ sahaiva harikeśavau157| udare'vasthitaḥ skaṃdaḥ śīrṣe brahmā sthitaḥ sadā| vṛṣaddhvajo lalāṭe ca śṛṃgāgra iṃdra eva ca158| karṇayoraśvinau devau cakṣuṣośśaśibhāskarau| daṃteṣu garuḍo devo jihvāyāṃ ca sarasvatī159| apāne sarvatīrthāni prasrāve caiva jāhnavī| ṛṣayo romakūpeṣu mukhataḥ pṛṣṭhato yamaḥ160| dhanado varuṇaścaiva dakṣiṇaṃ pārśvamāśritau| vāmapārśve sthitā yakṣāstejasvaṃto mahābalāḥ161| mukhamadhye ca gaṃdharvā nāsāgre pannagāstathā| khurāṇāṃ paścime pārśve'psarasaśca samāśritāḥ162| gomaye vasate lakṣmīrgomūtre sarvamaṃgalā| pādāgre khecarā vedyā haṃbhāśabde prajāpatiḥ163| catvāraḥ sāgarāḥ pūrṇā dhenūnāṃ ca staneṣu vai| gāṃ ca spṛśati yo nityaṃ snāto bhavati nityaśaḥ164| ato martyaḥ prapuṣṭaistu sarvapāpaiḥ pramucyate| gavāṃ rajaḥ khuroddhūtaṃ śirasā yastu dhārayet165| sa ca tīrthajale snātaḥ sarvapāpaiḥ pramucyate| nārada uvāca-| gavāṃ ca daśavarṇānāṃ kasya dāne ca kiṃphalam166| brūhi tattvaṃ guruśreṣṭha parameṣṭhinpriyaṃ yadi| brahmovāca-| śvetāṃ gāṃ brāhmaṇe datvā mānavaśceśvaro bhavet167| prāsāde vasate nityaṃ bhogī ca sukhamedhate| dhūmrā tu svargakāṃtāra saṃsāre pāpamokṣiṇī168| akṣayaṃ kapilādānaṃ kṛṣṇāṃ datvā na sīdati| pāṃḍurā durlabhā loke gaurī ca kulanaṃdinī169| raktākṣī rūpakāmasya dhanakāmasya nīlikā| ekāṃ ca kapilāṃ datvā sarvapāpaiḥ pramucyate170| yattu bālyakṛtaṃ pāpaṃ yauvane vārdhake kṛtam| vācākṛtaṃ karmakṛtaṃ manasā yatpraciṃtitaṃ171| agamyāgamanaṃ caiva mitradrohe ca pātakam| mānakūṭaṃ tulākūṭaṃ kanyānṛtaṃ gavānṛtam172| sarvaṃ ca nāśayetkṣipraṃ kapilāṃ yaḥ prayacchati| daśayojanavistīrṇā mahāpārā mahānadī173| nārā ca jalakāṃtāre prasṛte codakārṇave| yāvadvatsasya dvau pādau mukhaṃ yāvanna jāyate174| tāvadgauḥ pṛthivī jñeyā yāvadgarbhaṃ na muṃcati| suvarṇaśṛṃgīṃ vastrāḍhyāṃ sarvālaṃkārabhūṣitām175| tāmrapṛṣṭhīṃ raupyakhurāṃ tathā kāṃsyopadohanām| śobhitāṃ gaṃdhapuṣpaiśca sarvālaṃkārabhūṣitāṃ176| īdṛśīṃ kapilāṃ dadyāddvijātau vedapārage| sarvapāpakṣayastasya viṣṇuloke'cyuto bhavet177| tasyāṃ tu duhyamānāyāṃ bhūmau pataṃti biṃdavaḥ| ārāmādi vijāyaṃte bahupuṣpaphalottamāḥ178| yatra kāmaphalā vṛkṣā nadyaḥ pāyasakardamāḥ| prāsādāścāpi sauvarṇāstatra gacchaṃti gopradāḥ179| daśadhenūśca yo dadyādekaṃ caiva dhuraṃdharaṃ| samānaṃ tu phalaṃ proktaṃ brahmaṇā samudāhṛtam180| ekaṃ ca daśabhirdadyātsahasrāṇāṃ śataṃ phalam| tasyānusārato vedyaṃ phalaṃ nārada yatnataḥ181| pitṝnuddiśya yaḥ putro vṛṣaṃ ca mokṣayedbhuvi| pitaro viṣṇulokeṣu mahīyaṃte yathepsitam182| catasro vatsataryaśca ekasyaiva vṛṣasya ca| mokṣyaṃte sarvataḥ putra vidhireṣa sanātanaḥ183| yāvaṃti caiva romāṇi tasya tāsāṃ ca sarvaśaḥ| tāvadvarṣasahasrāṇi svargaṃ bhujaṃti mānavāḥ184| lāṃgūlena vṛṣo yacca jalaṃ cotkṣipati dhruvaṃ| tattoyaṃ tu sahasrābdaṃ pitṝṇāmamṛtaṃ bhavet185| khureṇa karṣayedbhūmiṃ tato loṣṭhaṃ ca kardamaḥ| pitṛbhyaśca svadhā tatra lakṣakoṭiguṇaṃ bhavet186| vidyamāne ca janake yadi mātā vinaśyati| caṃdanenāṃkitā dhenustasyāḥ svargāya dīyate187| dātā caiva pitṝṇāṃ ca ṛṇaṃ caiva pramuṃcati| akṣayaṃ labhate svargaṃ pūjito maghavā yathā188| sarvalakṣaṇasaṃyuktā taruṇā gauḥ payasvinī| samāprasūtikā bhadrā sā ca gauḥ pṛthivī smṛtā189| tasya dānena maṃtrasya pṛthvīdānasamaṃ phalaṃ| śatakratusamo martyaḥ kulamuddharate śataṃ190| gavāṃ ca haraṇaṃ kṛtvā mṛte gorathavatsake| krimipūrṇe sa kūpe ca tiṣṭhedābhūtasaṃplavaṃ191| gavāṃ caiva vadhaṃ kṛtvā pitṛbhiḥ saha pacyate| raurave narake ghore tāvatkālaṃ pratikriyā192| gopracāraprabhagnaśca ṣaṃḍavāhanabaṃdhanaḥ| akṣayaṃ narakaṃ prāyānpunarjanmani janmani193| sakṛcca śrāvayedyastu kathāṃ puṇyatamāmimāṃ| sarvapāpakṣayastasya devaiśca saha modate194| ya idaṃ śṛṇuyādvāpi paraṃ puṇyatamaṃ mahat| saptajanmakṛtātpāpānmucyate tatkṣaṇena hi195|
English translation
Brahma said :
1-3a. O brāhmaṇic sage ( Nārada ), and hereafter, that brāhmaṇa who had fallen among the cāṇḍālas , lamented in various ways and went to sage Kaśyapa . Having gone to him, he said: “O best sage, tell me words beneficial to me (i.e. Instruct me in such a way that I would fare well in life). O greatest sage, act in such a way that I would be free from sin.”
The (sage) of great lustre, smiling a little said:
Kaśyapa said :
3b-4. After having seen the Mlecchas you yourself have become calm. Fasting on the day sacred to Hari , always remember Hari (i. e. Viṣṇu ) by muttering the Gāyatri (hymn), (other) hymns, and by vows like Cāṇḍrāyaṇa. [1]
5. Day and night meditate upon Śaṅkara , and salute that lord. By means of a bath at a sacred place and by means of (reciting) hymns, you will see end of the mud (of sin).
6. Then O brāhmaṇa, destroying your sins by means of vows with more virtue, you will get (back) your brāhmaṇahood and salvation as a result of the destruction of sins.
7. Hearing the words of the sage, he then became satisfied. Having done various deeds of merit, he again obtained brāhmaṇahood.
8-9. Then having practised a severe penance he obtained heaven after a long time. All sin of a virtuous person perishes day by day; (but) the merit of a man of bad conduct perishes like collyrium. A brāhmaṇa miserable due to bad conduct, would go to (i.e. obtain) godhead by (good) conduct.
10. Then a brāhmaṇa (even) with his life at the point of departing, practises (good) deeds. So always do good deed mentally and physically.
11-12. By the advice of Kaśyapa, that brāhmaṇa became disciplined; and again conducting himself well, and having practised penance, he went to heaven. A brāhmaṇa of a bad conduct is doomed and condemned in heaven; but conducting himself well he is honoured.
Nārada said :
13. People get a good position (like salvation) after having worshipped best brāhmaṇas . O lord, what position does one get by troubling brāhmaṇas?
Brahmā said ;
14. That man, who does not devoutly and according to his capacity worship great-souled brāhmaṇas whose bodies are tormented by hunger, goes to hell.
15. He, who, having made (a brāhmaṇa) scream by using harsh (words), dismisses him angrily, goes to the painful and terrible hell like Mahāraurava .
16. Returning from there he is born in the lowest species, like the insects. Then he becomes a diseased, poor person oppressed by hunger.
17-18a Therefore one should not insult a brāhmaṇa who being oppressed with hunger, has come to his house. He, who says, ‘I shall not give’ to gods, fire and brāhmaṇas, having gone through a hundred of animal-births, becomes (i.e. is born as) a cāṇḍāla .
18b-19a. He who kicks a brāhmaṇa, or a cow or his preceptor, certainly lives in the Raurava [2] hell; for him there is no acquittal.
19b-20. If through merit he gets (a human) birth (i.e. is born as a human being), he would be crippled. He becomes very wretched, is dejected and oppressed by grief. Getting three births like this, he may then get acquittal.
21. That man too who strikes a brāhmaṇa with fists, or with blows, with elbows or open hands remains till the end of the Kalpa in the burning Raurava hell.
22. Then he getting the birth (of) a cruel and violent dog, is after that born in the low castes as a poor man, suffering from pain in the belly.
23-24a. The man who raises his foot (to kick a brāhmaṇa) has śilīpada (i.e. elephantiasis) on his foot. Such a man becomes lame, or short-legged or has his foot amputated; or his limbs tremble due to paralysis.
24b-25. He, who, through anger, strikes his mother, father, a brāhmaṇa who has just returned from his preceptor’s house or an ascetic or a group of preceptors would live in the Kumbhīpāka hell for a long time; and having lived there, would thereafter be born in the species of worms.
26-27. He, who would talk hostile or harsh words to brāhmaṇas, would definitely have eight kinds of leprosy on his body, O son. They are: itch [3] , cutaneous eruption [4] , leprosy with circular spots [5] , types of leprosy called Śukti [6] and Sidhmaka [7] , Kālakuṣṭha, Śukla , and the very terrible progressive leprosy.
28. Then after use of drugs, merit runs away due to sin; and due to want of merit he would die as a line on water (disappears).
29. Among these (various kinds of leprosy) only three are said to be major (forms of) leprosy: Kālakuṣṭha, Śukla and the very terrible Taruṇa (i.e. progressive).
30. These three appear on the body of great sinners only due to the presence of great sins or due to contagion (with lepers).
31. People contract (this) disease by contagion or contact. A wise man should avoid (the lepers) from a distance; (and) should bathe after having touched (i.e. if he touches) them.
32. A man should bathe after having touched (i.e. if he touches) a fallen man, or a leper, or a cāṇḍāla eating the flesh of cows, or a dog, or a woman in her menses, or a bhilla .
33. The various kinds of leprosy settle on the body, here or in the next world, according to the sin (committed by a person). There is no doubt about it.
34. He who snatches a brāhmaṇa’s wealth—his livelihood earned justly—gets unfailing hell (i.e. certainly goes to hell), and is not reborn (i.e. permanently lives in hell).
35. Having seen or touched a wicked man, who is intent upon finding the weak points of brāhmaṇas, a man should enter water (i.e. should bathe) with his clothes on.
36. (If) a brāhmaṇa’s wealth (deposited with one) in confidence is enjoyed by one, it would burn one’s family upto the seventh (generation). A man who enjoys it after having snatched it by overpowering a brāhmaṇa burns ten preceding and ten succeeding (generations).
37. It is not poison that is called poison; but it is a brāhmaṇa’s wealth that is called poison. Poison kills one man only; but a brāhmaṇa’s wealth kills his sons and grandsons (also).
38. A man, who through ignorance cohabits with his mother or a brāhmaṇa woman or his preceptor’s wife, falls into the terrible Raurava (hell) and finds rebirth difficult.
39-40a. His manes fall into the (hells called) Kumbhipāka, Tapana , Avīci , Kālasūtra , Mahāraurava and Raurava; and they (i.e. great sages) have never granted acquittal from these.
40b-41a. He who takes away the life of a brāhmaṇa (goes to hell and) is never reborn (i.e. permanently slays in hell). Thousands of his men (i.e. relatives) fall into the Raurava hell.
Nārada said :
41b-42a. Please tell me if the sin for the murder of all brāhmaṇas is the same or why some sin becomes fearful.
Brahmā said :
42b-43a. O son, listen to the fearful sin; that is said to be a sin, which a brāhmaṇacide obtains by killing a brāhmaṇa and which is to be told hereafter.
43b-44. The sin that a man would get due to having killed a learned, restrained brāhmaṇa, who is endowed with (the knowledge of) the Vedas , is equal to the sin that he would have by killing lakhs of crores of thousands of brāhmaṇas. It would be tenfold of this by killing (i.e. if a man kills a brāhmaṇa who is) a Viṣṇu’s devotee.
45. Causing the members of his family to fall he does not get rebirth (i.e. lives in hell permanently). There is no end to (the sin accrued by) the killing of (a brāhmaṇa) well-versed in three Vedas.
46. There is no end to the sin of a man who kills a brāhmaṇa who is learned, whose conduct is good and who is purified by sacred hymns and (bathes at) sacred places.
47. That man, who sees a brāhmaṇa who ends his life on account of an injury, would be the killer of a brāhmaṇa.
48. That man, on account of whom, a brāhmaṇa is harassed with harsh words or behaviour or is beaten up is called the killer of a brāhmaṇa.
49. Here (i.e. in this world) that killing would be the killing of all the sages, ascetics, gods, the knowers of Brahman of (various) countries and kings.
50-52. So a man who gets (i.e. commits the sin of) killing a brāhmaṇa is roasted (in a hell) with (his) dead ancestors. A man should certainly honour a brāhmaṇa fasting himself unto death; and if he, free from sins, casts, his life for that man, he is smeared with (the sin of) terrible murders and not he whom he would tell about committing suicide, climbing up a tree or living by hollows of trees [8] . He who would commit suicide would be the killer of a brāhmaṇa in his (own) family.
53. He who causes abortion or kills a child or his sick preceptor, is himself the killer of a brāhmaṇa, and not he whom he mentions.
54. That mean brāhmaṇa, who kills a brāhmaṇa with his family, alone gets the sin and not he whom he mentions.
55. The sin of a Śūdra , who accomplishes his object by killing a Brāhmaṇa does not become otherwise (i.e. does not lessen) since the Brāhmaṇa is innocent.
56. O best of brāhmaṇas, the killer, who kills a desperado ( ātatāyin ) instantly appearing, is not smeared (i.e. tainted) with sins.
57. A man may kill in battle a brāhmaṇa desperado, desiring to kill, even though the desperado is a master of Vedanta . By (doing) that (act) he does not become the killer of a brāhmaṇa.
58. These six are desperados: One who sets fire, one who administers poison, one who snatches (anothers’ wealth), one who kills a person who is asleep, one who usurps another’s field or one who kidnaps another’s wife.
59. These four (also) are desperados: a wicked man, one who undertakes to kill a king, one who is intent on killing one’s forefathers, a king who is a follower of another king.
60. If a brāhmaṇa is not killed instantly it is not proper (to strike) to kill him again. By killing (i.e. by striking him again to kill) him a man definitely obtains sin due to his knowledge (that the brāhmaṇa was not instantly killed).
61. In the world there is none else, who, being the preceptor of the world, is fit for being worshipped. There is no greater sin than the sin which one gets by killing him.
62. He is fit to be worshipped like a deity by the hosts of gods and demons and by men. It is certain that there is none else who is equal to a brāhmaṇa.
Nārada said :
63. O best of gods, tell me accurately, following which profession a sinless brāhmaṇa should live.
64-65. That alms which is got without asking for is said to be commendable. Living by gleaning grains is better than that; it is the best of all kinds of livelihood, resorting to which the best sages go to the position of Brahman. A brāhmaṇa visiting a sacrifice should accept the fees offered as a remnant of (i e. offered at the end of) the sacrifice.
66. Brāhmaṇas should get money by reciting (Vedic texts) to others and by acting as priests at sacrifices. Reciting (Vedic texts to others), reciting them to themselves and averting evil by means of reciting sacred texts—this is the way of the life of brāhmaṇas.
67. Accepting presents is a respectable way of life. Those who maintain themselves by the study of religious texts are blessed; so also are those who live by (eating the fruits of) trees.
68-69. Those who live on the products of trees and creepers are blessed; so also are those who live on the crop (growing by the side) of roads. Killing for food is a sin. For its alleviation one should give excellent fresh grains to brāhmaṇas. Otherwise, here i.e. in the case of the murder of a being, there is the shortening of one’s life.
70. Therefore one should give profusely to the manes, deities and brāhmaṇas. In the absence (of a brāhmaṇa’s profession), the profession of a kṣatriya is followed by brāhmaṇas.
71-72a. A brāhmaṇa should fight in righteous battles (and thus) should practise the auspicious vow of a hero. The wealth which a brāhmaṇa gets from the king by following that profession (ofa warrior), is said to be pure (when spent) in giving presents at sacrifices in honour of manes (i.e. at śrāddhas ) etc.
72b-74a. An innocent brāhmaṇa should always study archery along with the Vedas. He should fully (use) the missile called Śakti , a spear, a mace, a sword, and an iron bar; he should everywhere fight by mounting a horse, or an elephant or by using war-tricks, or fight by mounting upon a chariot or standing on ground.
74b-75. How can that religious merit be obtained by the expounders of Veda , (which merit) is certainly obtained by the brave men by protecting brāhmaṇas, gods, heaven, women, ascetics, good men and women, preceptors and kings?
76-77a. Having exhausted all his sins, he obtains heaven permanently. The brāhmaṇas who fall (i.e. are killed) in a battle (while fighting) face to face, go to the highest place, inaccessible to the expounders of Veda.
77b-79. Now listen to the proper description of a righteous war. They (who fight justly) fight face to face, do not attack a coward, do not pursue the enemy who is vanquished, or who does not have a weapon, or who flees (from the battlefield), or who does not fight, who is afraid, who has fallen or who is sinless, who is a bad śūdra, who is pleased with praise, or who has sought shelter or who has surrendered in a battle.
80-81. Those of a bad conduct, who, desiring victory kill (such a person) go to hell. This is the kṣatriya way of life and is praised by people of good conduct, resorting to which all best kṣatriyas go to heaven. The death of a kṣatriya (while fighting) face to face in a just war is auspicious.
82-83. He who is pure here, is also free from all sins, and dwells in heaven which is adorned with jewels, which has golden pillars, the ground of which is adorned with jewels, which is full of desired things, which is decorated with divine cloth.
84-87. In front of it stand the desire-yielding trees giving everything. It is adorned with wells, tanks , etc. and gardens. Divine damsels endowed with youth wait upon him. Hosts of the celestial nymphs always joyfully dance before him. Gandharvas sing songs and gods praise him. Thus, in due course a man would become a sovereign emperor; he would all alone enjoy all pleasures, would be free from diseases, and would have Cupid’s body (i.e. would be very handsome). His wives would have excellent beauty and would always be endowed with youth.
88. His sons would be righteous, fair, rich and liked by parents. Thus good kṣatriyas enjoy (these pleasures) in due order for seven births.
89-91 a. The warriors (fighting) unjustly dwell in hell for a long time. In this way the kṣatriya mode of life is practised by brāhmaṇas, vaiśyas , śūdras , by the low-born and by other mleccha -castes. All warriors of all castes (including) brāhmaṇas, who always fight justly, also go to the highest place.
9lb-93. That brāhmaṇa, the best one, who is not brave, who is timid and does not have (the knowledge of wielding) missiles and weapons, should follow the vaiśya way in a difficulty. Others may also follow the vaiśya way, or practise trade. A brāhmaṇa should practise agriculture or trade, but should not give up his duties as a brāhmaṇa. A brāhmaṇa will be meeting with a sad plight by telling false things and exaggerating on account of (i.e. for profit in) trade.
94-96. A brāhmaṇa, by giving up wet money (i.e. dakṣiṇā ) gets an auspicious (place). Making his livelihood from that (i.e. trade), he should by all means give it (i.e. wealth gained by practising trade) to a brāhmaṇa. A brāhmaṇa should duly offer (oblations) at a śrāddha and into fire. He should not indulge in falsehood in balance (i.e. while weighing things), for balance (i.e. weighing correctly) is settled in (i.e. leads to) righteousness. Practising fraud in weighing he (i.e. one who practises fraud in weighing) goes to hell. In the case of those things also which are not weighed, he should avoid falsehood.
97-98. Thus one should not practise falsehood [9] , because falsehood produces sin. There is no greater merit than truth, (and) there is no greater sin than falsehood. Therefore in all acts truth alone is important. (If) the merit of a thousand horse-sacrifices and truth are weighed (together), truth is superior to a thousand horse-sacrifices.
99-100. He, who, in all his acts, speaks the truth and avoids falsehood, crosses (i.e. overcomes) difficulties and eternally obtains (i.e. lives in) heaven. A brāhmaṇa should practise trade, (but) should certainly avoid falsehood.
101-105. He should deposit the profit into (i.e. with) sacred places, and should himself eat the remaining (i.e. enjoy himself with what remains). It is thousandfold more meritorious than troubling the body. In the act of earning (i.e.for earning) money men, through greed for wealth, enter dangerous water, a forest and a jungle resorted to by wild beasts, a mountain, or an inaccessible mountain-cave, and also the house—a fearful abode—of mlecchas. Abandoning their sons and wives, the greedy go away (from their residences). Others carry burdens on their shoulders, or in a boat or on a wheel (i.e. a carriage); others (earn money) by killing (others) or by (using) slings, (thus suffering from) great agony, and always at the cost of their life. O son, hoarding money is dearer to men than their own life.
106. He, who, having carefully and justly earned money by (practising) these (vocations), gives it to the manes, deities and brāhmaṇas, gets eternal (happiness).
107-108. These two are great sins in trading, fraudulent purchase and sale. A wise man should make money by avoiding these two sins. He obtains eternal (happiness) and is not smeared (i.e. tainted) with the trader’s sins.
109. A brāhmaṇa engaged in doing virtuous acts, may (also) practise agriculture. He should drive four bulls for half the (part of a) day.
110. In the absence of four (he should employ) three. He should give them rest. He should graze them on uncut grass in a a place free from thieves and tigers.
111-112. He should give (the bulls) an abode as desired (i.e. agreeable), and should himself gratify them. For a bull he should get prepared a cowpen free from trouble, and always free from cowdung, cow urine and leavings of food eaten. [10] He should not put filth in the cowpen which is the abode of all gods.
113. A wise man should get fashioned a cowpen like his own couch. He should make it completely free from cold air and dust.
114. He should look upon the bull as his own life, and the bull’s body similar to his own. Pleasure and pain are possible in the bull’s body as in his own body.
115-116. He, who practises agriculture in this manner, would not be smeared with the sins involved in driving bulls; he would be wealthy. He, who would trouble a weak bull or a sick one, and also a very young or a very old one, would kill (i.e. commit the sin of killing) a bull.
117. There is no doubt that he, who drives an uneven pair—a weak one and a strong one—commits the sin equal to that of (i.e. equal to that obtained by) killing a bull.
118. He who drives a bull without (feeding him with) grass, or he who prevents a bull who is eating (grass, from doing so), or keeps away through folly grass or water, commits a sin equal to that (of having killed a bull).
119. Driving a plough on a saṃkrānti [11] day or a full-moon day, or a new-moon day, brings in sin to one which is (equal to that brought in by) the murder of a myriad (bulls).
120. The man, who, on these days, worships (a bull) with various kinds of sandals, collyriums, flowers and oils goes to (i.e. lives in) heaven eternally.
121-122. He who everyday gives a handful of grass to a bull, has all his sins destroyed and he obtains (i.e. lives in) heaven eternally. As a brāhmaṇa is, so is a bull; the fruit ofthe worship of both is the same. On thinking (it is clear that) a brāhmaṇa is the chief among men, and a bull among beasts.
Nārada said :
123. O innocent one, you had told me that a brāhmaṇa was born from the mouth of Brahmā . [12] O lord, O creator, how is he then equal to bulls (i.e. a bull)? I have certainly a doubt.
Brahmā said :
124-125. Listen to the fact about brāhmaṇas and bulls. Formerly men brought about the unity (between the two) by offering the funeral rice-ball to them. Formerly a great lustrous projection sprang up from the mouth of Brahmā. It became divided into four parts: Vedas, Agni (i.e. fire), Bull and Brāhmaṇa.
126. From the lustre the Veda rose first, and also Agni. Then Brāhmaṇa and Bull separately sprang up.
127. At that time, I first fashioned together the four Vedas for the stability of all the people and worlds everywhere.
128. Agni, and also the brāhmaṇa should enjoy the oblations (meant) for gods. Know that clarified butter is a product of the cow. Therefore they are begotten (from the same source).
129. If these four more important ones are not there in the worlds, then the entire world and the immobile and the mobile are doomed.
130. The worlds always supported by these, remain in their natural condition. Natural condition is the nature of brahman. (So) they are said to be of the nature of Brahman.
131. Therefore a bull should be worshipped even by gods and demons. He, the noble one, is born as the mine of excellences in all acts.
132. He is actually of the form of all gods. He feels compassion for all beings. I have formerly only made (i.e. laid down) his work with reference to nourishing.
133. Therefore only I have given him a very auspicious boon. “It is certain that only in (i.e. after) one birth you will attain salvation.”
134. All bulls that die here only will come to my abode. There will not be even an iota of sin on their bodies.
135. A cow is a goddess, (while) the bulls are gods; the first goddess has three powers. The rise of the sacrifices is certainly due to his favour.
136. All (the products) of cows, viz. urine, dung, milk, curd, ghee , which are pure, purify the entire world.
137. Sin does not remain in the body on eating (or drinking) these. Therefore the religious people always eat (or drink) ghee, curd and milk.
138. The product of cows is the best of all things, is desirable and is most auspicious. He, in whose mouth there is no food (containing the product of a cow), has a stinking figure.
139. Food eaten is (effective) for five nights; milk for a month, curd for twenty nights; and ghee for a month.
140. Evil spirits eat the meal of him (i.e. while he is eating), who eats his meals continuously for one month without using the products of cow.
141. That merit done (i.e. collected) by eating the best and purest food, moistened with hot rice is crore-fold.
142-143a. All acts done after having eaten even other food, which is made fit for oblations by the sacred precepts, would be a lakh times more effective than the fruit one would get from whatever is vegetarian food.
143b-144a. Therefore a bull alone is recommended for all acts in every yuga . In all desired objects he always is the giver of the (fruit of) pious acts, love of worldly prosperity and sensual enjoyments and salvation.
Nārada said :
144b-145a. O lord of all worlds, tell me, so that I follow correctly: In (the performance of) whichacts or by (following) which procedure great merit is known to follow?
Brahma said :
145b-146. Having gone round once, a man should salute the wealth in the form of kine. Being free from all sins he obtains heaven for ever. As the preceptor of gods is adorable or as Viṣṇu is adorable (so is a bull).
147-148. Indra went round him seven times in grandeur. Listen to the religious merit of him, who, observing a fast, and having got up at day-break, takes a pot with water (and moves) among bulls, and sprinkles the water on the bull’s horns and then receives it on his head.
149-150a. The bath taken at the places known to be sacred and thronged by Siddhas and Cāraṇas and resorted to by great sages, is equal to the sprinkling done with the water from a cow’s horn.
150b-151a. That mortal, who, having got up in the morning, would touch a cow, ghee, honey, mustard and priyaṅgu (i.e. saffron) gets free from sin.
151b-153. ‘Cows are the givers of ghee and milk; they are the source of ghee; ghee is their product; they are the rivers of ghee, and the eddies of ghee. Let them always remain in my house. Ghee (remains) in all my limbs, ghee resides in my mind. Cows are always in front of me and behind me. Cows are (present) in all (my) limbs; I live among cows.’
154. All the sin of him, who, (every) morning and evening, having sipped water, recites this sacred hymn, perishes; and he is adored in heaven.
155. As is the bull, so is a brāhmaṇa; as is a brāhmaṇa, so is Hari, so is the Ganges ; these are not said to be non-bulls.
156. Bulls are the kinsmen of men; men are the kinsmen of bulls. That house in which there is no bull is without kinsmen.
157. The Vedas with their six limbs and the pada and krama , reside in the mouth of cow. On the horns Hari and Keśava always stay together.
158. In the belly lives Skanda ; and Brahmā always remains in the head. Śaṅkara lives in the forehead and Indra on the tip of the horn.
159-164a. The deities, Aśvins , live in the ears; the Moon and the Sun live in the eyes. God Garuḍa lives in the teeth, and Sarasvatī in the tongue. All the sacred places remain in the anus, and the Ganges in the urine. The sages live in the pores of the skin, and Yama lives in the backside of the face. Kubera and Varuṇa have resorted to the right side; the lustrous and very powerful Yakṣas reside in the left side. Gandharvas reside in the centre of the face, and the serpents on the tip of the nose. The celestial nymphs have resorted to the hind parts of the hoofs. The all-auspicious Lakṣmī resides in the cow-dung and cow-urine. Those who move in the sky reside on the tips of the feet; Prajāpati lives in the bellowing sound. The full four oceans reside in the udders of the cows.
164b-166a. A mortal who everyday bathes and touches a cow, gets relieved from all major sins. He who holds by (i.e. on) his head the dust raised by the hoofs of the cows, has (indeed) bathed in all the sacred places and is free from all sins.
Nārada said :
166b-167a. O best of preceptors, O Brahman, if you like, (please) tell me which fruit is obtained by presenting which (kind of) cow out of the cows of ten colours.
Brahmā said :
167b-168a. By giving a white cow to a brāhmaṇa, a man becomes wealthy. He always lives in a palace, and enjoying pleasure, becomes happy.
168b. A grey cow (i.e. presenting a grey cow) relieves (a man) from sins in (this) wilderness of the mundane existence and (takes him to) heaven.
169. The gift of a tawny cow (gives) an inexhaustible (fruit). By giving a black cow, a man does not sink. A yellowish white cow is difficult to get in the world. A yellowish cow delights the family.
170. A cow (i.e. the gift of a cow) with red eyes (is recommended) for (a man) who desires handsomeness. A black cow (i.e. the gift of a black cow) (is recommended) for (a man) who desires wealth. By presenting only a tawny cow a man is free from all sins.
171-173a. All the sin, such as committed in childhood, youth or old age, or by words, deeds, or conceived by mind, and the sin due to cohabitation with one with whom it is prohibited, or the sin of treachery towards a friend, and also (the sin due to) fraud in measuring or weighing, or falsehood with reference to a girl or a cow, of him, who presents a tawny cow, perishes.
173b-175a. A cow should be looked upon as the earth, having a big river extending over ten yojanas , and having large banks, with water-elephants in the water-forest—the extended ocean of water—as long as she does not release her embryo (i.e. does not bring forth a calf)—as long as the two feet and the face of the calf have not come out.
175b-1 77. A man should give a tawny cow with golden horns, endowed (decorated) with a piece of cloth and with all ornaments, with a reddish back, silver hoofs and bell-metal udders, adorned with sandal and flowers and with all ornaments, to a brāhmaṇa who has mastered the Vedas. All his sins perish, and he does not fall from the world (i.e. heaven) of Viṣṇu.
178. When she is being milked drops (of milk) fall on the earth. (From them) excellent gardens with many flowers, are produced.
179. Those who give cows (to brāhmaṇas) go there, where there are desire-yielding trees, where the rivers have thick milk, and where there are golden palaces also.
180. Brahmā has said that the fruit is the same (to him) who gives ten cows or one bull.
181. He should give one (bull) with ten (cows); the fruit of giving thousand is hundred (-fold). O Nārada, the fruit is to be carefully understood accordingly.
182. The ancestors of that son, who releases a bull on the earth dedicating it to those manes, are honoured in Viṣṇu’s world (i.e. heaven) as desired (by them).
183. Four weaned female calves for one bull are released. O son, this is the old rule everywhere.
184. Men enjoy heaven for thousands of years i.e. for as many years as there are hairs on (the bodies of) them.
185. That water which a bull tosses up with his tail would be (i.e. would serve as) nectar to the manes for a thousand years.
186. The ground or the clod that he tears—and also the mud (trodden by him) is Svadhā for the manes having a crore-fold effect.
187. If a man’s father is alive, (but) his mother is dead, a cow marked with sandal is given for her (going to the) heaven (i.e. the gift of such a cow takes the mother to heaven).
188. Such a giver pays off the debt of the manes. He gets (i.e. lives in) heaven eternally and is honoured like Indra.
189. A young milch cow, endowed with all (good) characteristics, and regularly bringing forth (calves) is auspicious and is said to be the earth.
190. The gift of him accompanied by a sacred hymn has the same fruit as the gift of the earth. (Such) a man, resembling Indra emancipates a hundred (members) of his family.
191. If the cow or her calf dies after a man steals a cow, he would remain in a well full of worms till the destruction of the beings (i.e. till deluge).
192. Having killed cows (i.e. he who kills cows) is cooked with manes in the terrible Raurava hell; the retridution [retribution?] lasts till that time.
193. A breaker of a bull or one who yokes (to a vehicle) or ties a bull set at liberty, will eternally get (i.e. go to) hell, birth after birth.
194. He who recites to others this most auspicious account even once, has all his sins perished, and enjoys with gods.
195. He who listens to this great (account), which is most auspicious, gets, at that moment only, free from sins committed during seven births.
[1]: [1] : Cāndrāyaṇa—see note on 47.37 above.
[2]: [2] : Manu (4.88-90) gives the names of the following twenty-one hells: Tāmisra, Andhatāmisra, Mahāraurava, Raurava, Kālasūtra, Mahānaraka, Saṃjīvana, Mahāvici, Tapana, Sampratāpana, Saṃhāta, Sakākola, Kuḍmala, Pratimūrtika, Lohaśaṅku, Ṛjīṣa, Panthā, Śālmalī, Vaitaraṇī, Asipatravana, Lohadāraka. According to him, he, who accepts gifts from a king who does not rule properly, falls into these hells one by one.
[3]: [3] : Vicarcikā—itch, scab.
[4]: [4] : Maṇḍala—a kind of cutaneous eruption or leprosy with circular spots.
[5]: [5] : Dadrū—a cutaneous eruption—a kind of leprosy.
[6]: [6] : Śukti—hemorrhoids.
[7]: [7] : Sidhmaka—one of the eighteen kinds of leprosy.
[8]: [8] : This and many other verses here are not properly worded.
[9]: [9] : Cf. Mahābhārata 1.69.24a.
[10]: [10] : vighasa—leavings of food eaten.
[11]: [11] : Pasage esp. of the sun from one zodiacal sign into another.
[12]: [12] : Vipro Brahmamukhe... The famous Purusasūkta tells the same thing.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 14545, revision 334539 (2022-04-05T11:05:13Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364171.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.