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Sṛṣṭi-khaṇḍa · Chapter 76

Chapter 76

Unit 76 of 693Sṛṣṭi-khaṇḍa · Chapter 76Sṛṣṭi-khaṇḍa · Chapter 761 source entries

Sṛṣṭi-khaṇḍa · Chapter 76

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संजय उवाच-। येऽसुराश्च मृता युद्धे संमुखे विमुखेऽपि वा। गतिं तेषामहं ब्रह्मन्श्रोतुमिच्छामि तत्त्वतः१। असंख्याता इमे दैत्यास्त्रैलोक्ये सचराचरे। अद्याप्यासन्गताः कुत्र एतन्मे शंस भो गुरो२। व्यास उवाच-। ये मृतास्संमुखे शूरा दैत्यानां प्रवरा रणे। स्वयं प्राप्य च देवत्वं भोग्यमश्नंति शाश्वतम्३। प्रासादा यत्र सौवर्णा नानारत्नाविभूषिताः। सर्वकामप्रदा वृक्षाः स्वर्णदीतोय संयुताः४। पद्मोत्पलसुकल्हारैर्गंधाढ्यैरन्यपुष्पकैः। दधिदुग्धाज्यखंडैश्च युता पुष्करिणी शुभा५। अतीवरूपसंपन्नाः सदैव नवयौवनाः। तत्र राज्यं प्रकुर्वंति तथैव वसुधातले६। एवं जन्माष्टकं प्राप्य धनिनोऽध्यक्षमंत्रिणः। अर्धसंमुखगात्रेण दिवमश्नंति शाश्वतम्७। विमुखाः कातरा भीता ये च मायाविनो रणे। ते यांति निरयं घोरं ये च देवद्विजद्विषः८। पतितं मूर्च्छितं भग्नमन्ययोद्धारमाहवे। हंतारो निरयं यांति ते च म्लेच्छाः कुवाचकाः९। परन्यासापहर्तारो विमुखास्संति तत्त्वतः। रात्रौ वा विपिने नष्टे चोरास्साहसकारिणः१०। सर्वभक्षरता मूढा म्लेच्छा गोब्रह्मघातकाः। कुवाचकाः परे म्लेच्छा एते ये कूटयोनयः११। तेषां पैशाचिकी भाषा लोकाचारो न विद्यते। नास्ति शौचं तपो ज्ञानं न देवपितृतर्पणम्१२। दानश्राद्धादिकं यज्ञे सुराणां च प्रपूजनम्। पितॄणां च न शुश्रूषा द्विजदेवतपस्विनाम्१३। ज्ञानलोपादतस्तेषां मलशौचं न विद्यते। मातरं भगिनीं चान्यां गृहिणीं कामयंति च१४। सर्वो विपर्ययो लोकात्सदाचारो मलीमसः। तार्क्ष्यस्योद्ववनानां च अन्येषां गोत्रवासिनाम्१५। कुलजातास्सदा दैत्या येषां पुण्यमकारणम्। दुर्गतिं च मृता यांति द्विजस्त्रीशिशुघातिनः१६। गवाशिनो दुरात्मानो ह्यभक्ष्यभक्षणे रताः। कीटयोनिं व्रजंत्येते तरवश्च पिपीलिकाः१७। न मंत्रेषु न देवेषु कल्पंते ते सुरद्विषः। अग्रजः सहजस्तेषां सदृङ्नो ग्राम्यवृत्तयः१८। लोमकेशप्रणेतारः क्रव्यभक्षरता भुवि। साहसं च व्रतं दानं स्नानं यज्ञादिकं च यत्१९। मत्स्यमांसादिषु प्रीता मृषावचनभाषिणः। सदाकामास्सदा लोभास्सदा क्रोधमदान्विताः२०। वधबंधरतोद्वेगा द्यूतसंगीतसंप्रियाः। कुभृत्याः कुजनप्रीताः पूतिगंधरता नराः२१। न देवेषु न विज्ञेषु न धर्मश्रवणेषु च। स्तोत्रमंत्रादिके पुण्ये यथाकार्येष्वनिश्चयाः२२। बहुरोगाधिरोषाश्च बहुरूपपरिच्छदाः। नरजातिषु दैत्यानां चिह्नान्येतानि भूतले२३। न जानंति परं लोकं न गुरुं स्वं न चापरं। गर्भपूरणमिच्छंति नातिथिं न गुरून्द्विजान्२४। न देवं न सुतं गोत्रं न मित्रं न च बान्धवं। स्वप्ने दानं न जानंति भक्षणान्न परिच्छदं२५। गोपायंति धनं यस्मात्ते यक्षा नररूपिणः। प्राणांतेपि धनं किचिन्न दिशंति च राजनि२६। ते यक्षा दुर्गतिस्थाश्च परार्थे भारवाहकाः। प्रेतानां लक्षणं यद्वा सर्वलोकविगर्हितं२७। स्त्रीणां च पुरुषाणां च शृणुष्वैकमना मम। मलपंकधरा नित्यं सत्यशौचविवर्जिताः२८। दंतकुंतलवस्त्राणां वपुषो मलसंचयाः। गृहपीठादिपात्राणां सकृच्छौचं न रोचते२९। न पश्यंति सुखं स्त्रीणां विशंति कानने द्रुतं। विघसोच्छिष्टपूतीनां भक्षणेभिरता भुवि३०। अन्नपानं च शयनमन्धकारेषु रोचते। कदाचित्स्वस्थता नास्ति क्वचिद्वा शुचितातनौ३१। लक्षणं नरलोकेषु प्रेतानामीदृशं किल। हिताहितं न जानंति मित्रामित्रं गुणागुणम्३२। पापपुण्यादिकं स्थानं स्नानं देवद्विजार्चनं। अरिमित्रमुदासीनं न विंदंति स्वभावतः३३। मर्त्यस्थाः पशवस्ते च ज्ञायंते बुद्धिसंमतैः। बुद्ध्या नानात्वभावाश्च भ्रमंति च मृषा भुवि३४। यक्षरूपा नरास्ते च सर्वकर्मबहिष्कृताः। एषां भेदं प्रवक्ष्यामि लक्षणं धरणीतले३५। विजाता मर्त्यलोकेषु पापस्यैवानुरूपतः। मलीमस भुविप्रस्थं नागरं छद्मरूपिणं३६। विघसादिप्रभोक्तारं काकमाहुर्मनीषिणः। अभक्ष्ये निरतः पापः कुकुरः पूतिसंप्रियः३७। प्रवृत्तस्सर्वगृह्येषु भक्ष्याभक्ष्यसजीवनः। भूम्यां पश्वादियोनीनां कुलेषु प्राप्तसंभवाः३८। शुनो विगृह्य हस्तेन म्लेच्छानां भक्षणप्रियाः। विशेषात्सूकराणां च तथा च रणयोधिनां३९। पोषणे भक्षणे प्रीताः पूतिगर्ह्येष्वसाधुषु। पर्वतेकरणाद्वह्नेः काष्ठसंचयसंग्रहे४०। विज्ञेयास्ते सदा म्लेच्छाः क्षत्रियाणां भयाकुलाः। लोकानां नष्टधर्मे च सदा शौचविवर्जिते४१। कुलीनानां तदा म्लेच्छा भविष्यंति च दस्यवः। तेषां संसर्गतोन्ये च संबंधादन्नभोजनात्४२। मैथुनात्तस्य योषासु तद्भावं तु व्रजंति ते। तस्मिन्काले जनास्सर्वे दुःखरोगप्रतापिताः४३। दुर्भिक्षान्न परामूढाः सदा राजप्रपीडिताः। तत्रासत्येरता मर्त्याः सर्वशौचविवर्जिताः४४। न श्रूयंते जनैरेव पुराणागमसंहिताः। मद्यमांसप्रियाः पापास्सर्वभक्षास्सुदारुणाः४५। दारुणाचारनिरता नित्यं छलपरायणाः। न पुष्णंति सुतास्तातं प्रसुवं च गुरूनपि४६। न शुश्रूषंति वै भृत्याः स्वामिनं गुणशालिनम्। भर्तारं न स्त्रियः काश्चिच्छ्वशुरौ च स्वमातरः४७। नित्यकष्टा नरास्तत्र कलहश्च गृहे गृहे। नृपा म्लेच्छाः सुरापाश्च तथा मंत्रिपुरोहिताः४८। मनुष्यैश्च बलिस्तेषां मत्स्यैर्मांसैर्निरामिषः। पाषंडायासयोगेभ्यः प्रधाना गुणवार्तयोः४९। धनिकैः कोकिलैर्मंदैर्व्याप्तं तैस्तु महीतलम्। ततोन्योन्यं प्रिया मूढा वने वा नगरेषु च५० 1.76.50। भक्ष्याभक्ष्यं समश्नंति मत्स्यमांसादिकं नराः। वने द्विजातयश्चान्ये भुंजते चानुपापकम्५१। भक्तिमंतं पशुं चान्यत्सर्वे यांत्यपुनर्भवम्। पातयंति पितॄन्पापाः सर्वे ते पूर्वदेवकाः५२। पिशाचा राक्षसा ये च मुर्त्यका गुह्यका ध्रुवम्। एते चाविनयप्रीता न देवा न च मानुषाः५३। संजय उवाच-। कथं च मर्त्यभावेषु लक्षंजानंतितात्त्विकाः। एतं मे संशयं नाथ दूरीकुरु ततस्ततः५४। व्यास उवाच-। कृतपापानुरूपास्तु द्विजातिष्वन्यजातिषु। असुरा राक्षसाः प्रेताः स्वभावं न त्यजंति ते५५। जाता ये चासुरा मर्त्ये सदाते कलहोत्सुकाः। कुहकाः कच्चराः क्रूराः विज्ञेया राक्षसाभुवि५६। जनोद्विग्नादिकं दानं तथा देवार्चनं भुवि। उग्रभावाद्धनं लब्ध्वा राज्यं भुञ्जंति शाश्वतम्५७। जयं शौर्यादिकं पुण्यं पुनःपापक्षयं व्रजेत्। एवमुर्व्यां तथा नाके नागलोके यमालये५८। उग्रेण तपसा कश्चित्सुरत्वं लभते दिवि। वासुदेवं समाराध्य प्रह्लादः सुरपूजितः५९। हरं तथान्धको दैत्यः स्तुत्वा तत्सभ्यकोऽभवत्। तस्यैव गणमुख्यत्वं लेभे भृंगी महाबलः६०। एते चान्ये च बहवो बलिरिंद्रो भविष्यति। गच्छंति सद्गतिं तात इहामुत्र च सर्वदा६१। केचिद्दैत्यकुले जाताः पृथिव्यां सुरसत्तमाः। भावयंति पितॄन्सर्वान्शतशोथ सहस्रशः६२। एकेनापि सुपुत्रेण कुलत्राणं च धीमता। एकोपि वैष्णवः पुत्रः कुलकोटिं समुद्धरेत्६३। जितेंद्रियोपि धर्मात्मा द्विजदेवार्चने रतः। क्षये धर्मे कलौ शेषे पुरे जनपदेषु च६४। एको रक्षति धर्मात्मा पुरे ग्रामं जनं कुलम्। विज्ञातृमेदुरं चासीद्ब्राह्मणानां पुरं महत्६५। तत्र सर्वे द्विजाः शश्वत्संध्योपासनतत्पराः। वेदपाठरता धीरा देवातिथिद्विजार्चकाः६६। यज्ञव्रताग्निकर्माणः षट्कर्मपरिनिश्चयाः। अतिकृच्छ्रे च तेषां वै न पापे वर्तते मनः६७। कुर्वंति सततं वीरा व्रतं यज्ञं सनातनम्। कदाचिद्दैवयोगाच्च गृहस्थश्च स कोविदः६८। वह्नौ जुहोति विप्रर्षि राज्यं मंत्रेण मंत्रवित्। तस्मिन्काले च तस्यैव मूत्रकृच्छ्रं सुदारुणम्६९। तत्प्रोज्झितुं गतः सोपि रक्षार्थं स्थाप्य चेटिकाम्। तस्यास्त्वनवधानेन शुना चाज्यं च भक्षितम्७०। भिया तया ततः पात्रं स्वीयमूत्रेण संभृतम्। असंलक्ष्या जुहोदग्नौ स विप्रस्त्वरया ततः७१। आश्चर्यं च ततो वह्नौ लक्षितं तेन तत्क्षणात्। कूटं हेममयं साक्षात्स्वर्णं जांबूनदप्रभं७२। गृहीत्वा तन्मुदा विप्रः पापयोगं चकार ह। पप्रच्छ विस्मयाद्दासीं कथमेतद्वद प्रिये७३। मुदा तत्र यथावृत्तं कथितं तु तया द्विज। ततो नित्यं यथाकालं तच्च तस्य प्रवर्तते७४। समृद्धिरद्भुता गेहे लोकविस्मयकारिणी। ततः परस्पराच्छ्रुत्वा सर्वैरेव च तत्पुरे७५। कृतं कर्म दुराचारं श्रुत्वा लोभादसाधुभिः। गुरुलोभाच्च सुमहत्स्वांते पंकं विशत्यपि७६। पंकादेव भयान्मोहान्मतिभ्रंशोऽभवत्ततः। अथ किल्बिषकूटेन दग्धमेव पुरं च तत्७७। स्त्रियो दुष्टा जना दुष्टाः सर्वे पापबलात्तदा। वृद्धो ज्ञाता द्विजस्तत्र तत्कार्ये न मतिं दधौ७८। तस्य भार्या तदा साध्वी पुरुदुःखेन संयुता। भर्तारं कृच्छ्रसन्तप्ता पुरकार्यं जगाद सा७९। ब्राह्मण्युवाच-। कष्टं मे वर्तते नाथ दृष्ट्वा त्वां दुःखसंयुतम्। ग्रामाचारमिमं यद्वाप्यऽपरं कर्तुमर्हसि८०। ततस्तत्र स दोषज्ञः स्मित्वा वचनमब्रवीत्। यस्तु जीवति पापेन त्यक्त्वा धर्मं परं हितम्८१। स वैधेयो महाभागे प्रगच्छत्यपुनर्भवम्। एते विप्रा दुराचाराः सदारास्सपरिच्छदाः८२। अतिपातकयोगाच्च महापातकसंमताः। सह पापेन महता प्रयास्यंति रसातलम्८३। अंतेऽपुनर्भवं प्राप्यापराधांतो न विद्यते। अहमेकोत्र तिष्ठामि स्वपुण्यपरिरक्षणात्८४। ततस्सा तमुवाचेदं लोकहास्यवचस्तव। वक्तुमर्हसि नश्चाग्रे न पुरोऽन्यस्य कस्यचित्८५। द्विज उवाच-। यदि यास्यामि चान्यत्र इतोऽहं तत्क्षणात्प्रिये। सवित्तैः स्वजनैरेव पुरीयास्यत्यथोगतिम्८६। इत्युक्त्वा परमप्रीतः संगृह्य च धनं स्वकम्। क्षिप्रं स च तया सार्धं ययौ सीमांतरं द्विजः८७। स्थित्वाऽपश्यत्पुरी तावत्स्थिरा तिष्ठति पूर्ववत्। सा चाह तं पतिं साध्वी पुरी चेयं न नश्यति८८। विमृश्यतामुवाचेदं विप्रवर्यस्सुविस्मितः। किं नु तिष्ठति तत्रैव द्रव्यमस्मद्गृहाद्बहिः८९। विचार्य सा धवं प्राह मया भ्रांत्या उपानहौ। नानीते तिष्ठतस्तत्र धारयिष्यामि किं नु वै९०। एवमुक्त्वा पतिं साध्वी गृहीत्वा ते उपागता। पत्युरभ्याशतो दृष्टं पुरं निर्व्यथनं गतम्९१। ततो विप्रादयो वर्णाः कच्चराः पुरवासिनः। तिष्ठंति नरके घोरे दुःखिताश्चापुनर्भवे९२। कृच्छाद्यमपुरं यांति नास्ति तेषां च निष्कृतिः। पूतिगंधं ततो मेध्यं वर्जनीयं प्रकीर्तितम्९३। पूर्ववद्भक्षणे प्रीतो ह्यद्यपापं करोति च। स्तेयशीलो निशाचारी बुधैर्ज्ञेयस्स वंचकः९४। अबुधः सर्वकार्येषु अज्ञातः सर्वकर्मसु। समयाचारहीनस्तु पशुरेव स बालिशः९५। एवमुष्ट्रादयस्संति भक्षादि नकुलादयः। हिंस्रो ज्ञातिजनोद्वेगरिते युद्धे च कातरः९६। विघसादिप्रियो नित्यं नरः श्वा कीर्तितो बुधैः। चौर्यकर्मरतो नित्यं बहुमित्रप्रवंचकः९७। मिथुने कलहो नित्यं मर्त्यस्तु परिकीर्तितः। प्रकृत्या चपलो नित्यं सदा भोजनचंचलः९८। प्लवगः काननप्रीतो नरः शाखामृगो भुवि। सूचको भाषया बुध्या स्वजनेऽन्यजनेषु च९९। उद्वेगजनकत्वाच्च स पुमानुरगः स्मृतः। बलवान्क्रांतशीलश्च सततं चानपत्रपः१०० 1.76.100। पूतिमांसप्रियो भोगी नृसिंहस्समुदाहृतः। तत्स्वनादेव सीदंति भीता अन्ये वृकादयः१०१। द्विरदादि नरा ये च ज्ञायंते दूरदर्शिनः। एवमादि क्रमेणैव विजानीयान्नरेषु च१०२। सुराणां लक्षणं ब्रूमो नररूपं व्यवस्थितम्। द्विजदेवातिथीनां च गुरुसाधुतपस्विनाम्१०३। पूजातपोरतोनित्यं धर्मशास्त्रेषु नीतिषु। क्षमाशीलो जितक्रोधः सत्यवादी जितेंद्रिंयः१०४। दयालुर्दयितो लोके रूपवान्मधुरस्वरः। वागीशः सर्वकार्येषु गुणी दक्षो महाबलः१०५। साक्षरश्चापि विद्वांश्च गीतनृत्यार्थतत्त्ववित्। आत्मविद्यादिकार्येषु सर्वतंत्रीस्वरेषु च१०६। हविष्येषु च सर्वेषु गव्येषु च निरामिषे। सद्योगास्वादद्रव्ये च प्रत्यग्रे चातिशोभने१०७। गंधमाल्येषु वस्त्रेषु शास्त्रेष्वाभरणेषु च। संप्रीतश्चातिथौ दाने पार्वणादिषु कर्मसु१०८। स्नानदानादिभिः कार्ये व्रतैर्यज्ञैः सुरार्चनैः। कालो गच्छति पाठैश्च न क्लीबं वासरं भवेत्१०९। अयमेव मनुष्याणां सदाचारो निरंतरम्। देववन्मानवाचारो गीयते मुनिसत्तमैः११०। किंतु सत्त्वाधिको देवो मनुष्यो भीत एव च। गंभीरः सर्वदा देवः सदैव मानवो मृदुः१११। द्वयोस्तुत्या च संप्रीतिर्न दैत्यादौ भवेत्किल। प्रीतिभावं परं सौख्यं सौहृदं सुकृतं शुभम्११२। दैवमानुषयोरेव दैत्यराक्षसयोस्तथा। प्रेतादीनां च प्रेतेषु पशौ प्रीतिः पशोरपि११३। काकादयः स्वजातौ च तथान्ये च स्वजातिषु। प्रीता भवंति चाप्रीता विद्या तेषां च लक्षणम्११४। एवं पुण्यविशेषेण सविशेषा सुजातिषु। प्रियाप्रियं विजानीयात्पुण्यापुण्यं गुणागुणम्११५। दंपत्योर्न सुखं किंचिज्जातिभेदान्नृणां भुवि। स्वजातिषु भवेत्प्रीतिर्मुक्तो वा निरयेपि वा११६। अतिपुण्याल्लभेदायुः शोभनाः पुण्यकारिणः। पापात्मानो लभंतेऽन्तं ये च दैत्यादयो नराः११७। कृते जाताः सुरा भूमौ न दैत्याश्चान्यजातयः। त्रेतायामेकपादं च द्विपदं द्वापरे युगे११८। संध्यायां च कलेरेव सर्वपादं च संकुलम्। देवादीनां भवेज्जातं भारतं यत्प्रवर्तितम्११९। ये ते दुर्योधनस्यैव योधाः सैन्यादयस्तथा। ते च दैत्यादयः सर्वे ये च कर्णादयो भुवि१२०। गांगेयो वसुमुख्यश्च द्रोणो देवमुनिः प्रभुः। अश्वत्थामा हरः साक्षाद्धरिर्नंदकुलोद्भवः१२१। पंचेंद्राः पांडवा जाता विदुरो धर्म एव च। गांधारी द्रौपदी कुंती चैता देव्यो धरातले१२२। देवदैत्याः कलेर्मध्ये दैत्याश्शेषे च मानवाः। उत्पत्स्यंते सदा प्रेताः क्रव्यादाः पशुपक्षिणः१२३। तेषां च कुलटा दासी नित्यकष्टा यवीयसी। नित्यं द्वंद्वेषु संप्रीत्या तेषामाचारभाषिणी१२४। किल्बिषेषु च सर्वेषु कलहेऽन्यायकर्मणि। रता दैत्यादयो ये ते सर्वे निरयगामिनः१२५। वैशंपायन उवाच-। दैत्यादीनां मृषाभावात्सुरत्वं न सुरालयम्। कथं भोग्यं कथं सौख्यमारोग्यं बलसंचयम्१२६। राज्यमायुस्तथा कीर्तिरभीष्टं दयितं बलम्। नीतिविद्यादिकं भाव्यं जन्मवृद्धं सनातनम्१२७। दानाध्ययनकर्माणि यज्ञादि च कथं प्रभो। एतदाप्ताय शिष्याय मह्यं भो वक्तुमर्हसि१२८। व्यास उवाच-। दैत्यानां साहसादेव तपो भवति निश्चितम्। व्रतं यज्ञादिकं चैव संप्रीतिः स्वजनस्य च१२९। यो दांतो विगुणैर्मुक्तो नीतिशास्रार्थतत्त्वगः। एतैश्च विविधैः पूतः स भवेत्सुरलक्षणः१३०। पुराणागमकर्माणि नाकेष्वत्र च वै द्विज। स्वयमाचरते पुण्यं स धरोद्धरणक्षमः१३१। विशेषाद्वैष्णवं दृष्ट्वा प्रीयते पूजयेच्च यः। विमुक्तस्सर्वपापेभ्यस्स धरोद्धरणक्षमः१३२। षट्कर्मनिरतो विप्रस्सर्वयज्ञरतस्सदा। धर्माख्यानप्रियो नित्यं स धरोद्धरणक्षमः१३३। विश्वासघातिनो ये च कृतघ्ना व्रतलोपिनः। द्विजदेवेषु विद्विष्टाः शातयंति धरां नराः१३४। ये च मद्यरताः पापा द्यूतकर्मरतास्तथा। पाषंडपतितालापाः शातयंति धरां नराः१३५। सुकर्मरहिता ये च नित्योद्वेगाश्च निर्भयाः। स्मृतिशास्त्रार्थकोद्विग्नाश्शातयंति धरां नराः१३६। निजवृत्तिं परित्यज्य कुर्वंति चाधमां च ये। गुरुनिंदारता द्वेषाच्छातयंति धरां नराः१३७। दातारं ये रोधयंति पातके प्रेरयंति च। दीनानाथान्पीडयंति शातयंति धरां नराः१३८। एते चान्ये च बहवः पापकर्मकृतो नराः। पुरुषान्पातयित्वा तु शातयंति धरां नराः१३९। य इदं शृणुयाद्रम्यं गुह्याद्गुह्यं परं हितम्। न तस्य दुर्गतिर्दुःखं दौर्भाग्यं दीनता भुवि१४०। न दैत्यादौ भवेज्जन्म स्वर्लोके शाश्वतं सुखम्। नाकाले मरणं तस्य न च पापैः प्रलिप्यते१४१। इह सर्वजनाध्यक्षस्त्रिदिवे त्रिदिवेश्वरः। कल्पंकल्पं दिवं भुक्त्वा मोक्षमार्गं व्रजत्यसौ१४२। इति श्रीपाद्मपुराणे प्रथमे सृष्टिखंडे पुण्यव्यक्तिर्नाम षट्सप्ततितमोऽध्यायः७६।

saṃjaya uvāca-| ye'surāśca mṛtā yuddhe saṃmukhe vimukhe'pi vā| gatiṃ teṣāmahaṃ brahmanśrotumicchāmi tattvataḥ1| asaṃkhyātā ime daityāstrailokye sacarācare| adyāpyāsangatāḥ kutra etanme śaṃsa bho guro2| vyāsa uvāca-| ye mṛtāssaṃmukhe śūrā daityānāṃ pravarā raṇe| svayaṃ prāpya ca devatvaṃ bhogyamaśnaṃti śāśvatam3| prāsādā yatra sauvarṇā nānāratnāvibhūṣitāḥ| sarvakāmapradā vṛkṣāḥ svarṇadītoya saṃyutāḥ4| padmotpalasukalhārairgaṃdhāḍhyairanyapuṣpakaiḥ| dadhidugdhājyakhaṃḍaiśca yutā puṣkariṇī śubhā5| atīvarūpasaṃpannāḥ sadaiva navayauvanāḥ| tatra rājyaṃ prakurvaṃti tathaiva vasudhātale6| evaṃ janmāṣṭakaṃ prāpya dhanino'dhyakṣamaṃtriṇaḥ| ardhasaṃmukhagātreṇa divamaśnaṃti śāśvatam7| vimukhāḥ kātarā bhītā ye ca māyāvino raṇe| te yāṃti nirayaṃ ghoraṃ ye ca devadvijadviṣaḥ8| patitaṃ mūrcchitaṃ bhagnamanyayoddhāramāhave| haṃtāro nirayaṃ yāṃti te ca mlecchāḥ kuvācakāḥ9| paranyāsāpahartāro vimukhāssaṃti tattvataḥ| rātrau vā vipine naṣṭe corāssāhasakāriṇaḥ10| sarvabhakṣaratā mūḍhā mlecchā gobrahmaghātakāḥ| kuvācakāḥ pare mlecchā ete ye kūṭayonayaḥ11| teṣāṃ paiśācikī bhāṣā lokācāro na vidyate| nāsti śaucaṃ tapo jñānaṃ na devapitṛtarpaṇam12| dānaśrāddhādikaṃ yajñe surāṇāṃ ca prapūjanam| pitṝṇāṃ ca na śuśrūṣā dvijadevatapasvinām13| jñānalopādatasteṣāṃ malaśaucaṃ na vidyate| mātaraṃ bhaginīṃ cānyāṃ gṛhiṇīṃ kāmayaṃti ca14| sarvo viparyayo lokātsadācāro malīmasaḥ| tārkṣyasyodvavanānāṃ ca anyeṣāṃ gotravāsinām15| kulajātāssadā daityā yeṣāṃ puṇyamakāraṇam| durgatiṃ ca mṛtā yāṃti dvijastrīśiśughātinaḥ16| gavāśino durātmāno hyabhakṣyabhakṣaṇe ratāḥ| kīṭayoniṃ vrajaṃtyete taravaśca pipīlikāḥ17| na maṃtreṣu na deveṣu kalpaṃte te suradviṣaḥ| agrajaḥ sahajasteṣāṃ sadṛṅno grāmyavṛttayaḥ18| lomakeśapraṇetāraḥ kravyabhakṣaratā bhuvi| sāhasaṃ ca vrataṃ dānaṃ snānaṃ yajñādikaṃ ca yat19| matsyamāṃsādiṣu prītā mṛṣāvacanabhāṣiṇaḥ| sadākāmāssadā lobhāssadā krodhamadānvitāḥ20| vadhabaṃdharatodvegā dyūtasaṃgītasaṃpriyāḥ| kubhṛtyāḥ kujanaprītāḥ pūtigaṃdharatā narāḥ21| na deveṣu na vijñeṣu na dharmaśravaṇeṣu ca| stotramaṃtrādike puṇye yathākāryeṣvaniścayāḥ22| bahurogādhiroṣāśca bahurūpaparicchadāḥ| narajātiṣu daityānāṃ cihnānyetāni bhūtale23| na jānaṃti paraṃ lokaṃ na guruṃ svaṃ na cāparaṃ| garbhapūraṇamicchaṃti nātithiṃ na gurūndvijān24| na devaṃ na sutaṃ gotraṃ na mitraṃ na ca bāndhavaṃ| svapne dānaṃ na jānaṃti bhakṣaṇānna paricchadaṃ25| gopāyaṃti dhanaṃ yasmātte yakṣā nararūpiṇaḥ| prāṇāṃtepi dhanaṃ kicinna diśaṃti ca rājani26| te yakṣā durgatisthāśca parārthe bhāravāhakāḥ| pretānāṃ lakṣaṇaṃ yadvā sarvalokavigarhitaṃ27| strīṇāṃ ca puruṣāṇāṃ ca śṛṇuṣvaikamanā mama| malapaṃkadharā nityaṃ satyaśaucavivarjitāḥ28| daṃtakuṃtalavastrāṇāṃ vapuṣo malasaṃcayāḥ| gṛhapīṭhādipātrāṇāṃ sakṛcchaucaṃ na rocate29| na paśyaṃti sukhaṃ strīṇāṃ viśaṃti kānane drutaṃ| vighasocchiṣṭapūtīnāṃ bhakṣaṇebhiratā bhuvi30| annapānaṃ ca śayanamandhakāreṣu rocate| kadācitsvasthatā nāsti kvacidvā śucitātanau31| lakṣaṇaṃ naralokeṣu pretānāmīdṛśaṃ kila| hitāhitaṃ na jānaṃti mitrāmitraṃ guṇāguṇam32| pāpapuṇyādikaṃ sthānaṃ snānaṃ devadvijārcanaṃ| arimitramudāsīnaṃ na viṃdaṃti svabhāvataḥ33| martyasthāḥ paśavaste ca jñāyaṃte buddhisaṃmataiḥ| buddhyā nānātvabhāvāśca bhramaṃti ca mṛṣā bhuvi34| yakṣarūpā narāste ca sarvakarmabahiṣkṛtāḥ| eṣāṃ bhedaṃ pravakṣyāmi lakṣaṇaṃ dharaṇītale35| vijātā martyalokeṣu pāpasyaivānurūpataḥ| malīmasa bhuviprasthaṃ nāgaraṃ chadmarūpiṇaṃ36| vighasādiprabhoktāraṃ kākamāhurmanīṣiṇaḥ| abhakṣye nirataḥ pāpaḥ kukuraḥ pūtisaṃpriyaḥ37| pravṛttassarvagṛhyeṣu bhakṣyābhakṣyasajīvanaḥ| bhūmyāṃ paśvādiyonīnāṃ kuleṣu prāptasaṃbhavāḥ38| śuno vigṛhya hastena mlecchānāṃ bhakṣaṇapriyāḥ| viśeṣātsūkarāṇāṃ ca tathā ca raṇayodhināṃ39| poṣaṇe bhakṣaṇe prītāḥ pūtigarhyeṣvasādhuṣu| parvatekaraṇādvahneḥ kāṣṭhasaṃcayasaṃgrahe40| vijñeyāste sadā mlecchāḥ kṣatriyāṇāṃ bhayākulāḥ| lokānāṃ naṣṭadharme ca sadā śaucavivarjite41| kulīnānāṃ tadā mlecchā bhaviṣyaṃti ca dasyavaḥ| teṣāṃ saṃsargatonye ca saṃbaṃdhādannabhojanāt42| maithunāttasya yoṣāsu tadbhāvaṃ tu vrajaṃti te| tasminkāle janāssarve duḥkharogapratāpitāḥ43| durbhikṣānna parāmūḍhāḥ sadā rājaprapīḍitāḥ| tatrāsatyeratā martyāḥ sarvaśaucavivarjitāḥ44| na śrūyaṃte janaireva purāṇāgamasaṃhitāḥ| madyamāṃsapriyāḥ pāpāssarvabhakṣāssudāruṇāḥ45| dāruṇācāraniratā nityaṃ chalaparāyaṇāḥ| na puṣṇaṃti sutāstātaṃ prasuvaṃ ca gurūnapi46| na śuśrūṣaṃti vai bhṛtyāḥ svāminaṃ guṇaśālinam| bhartāraṃ na striyaḥ kāścicchvaśurau ca svamātaraḥ47| nityakaṣṭā narāstatra kalahaśca gṛhe gṛhe| nṛpā mlecchāḥ surāpāśca tathā maṃtripurohitāḥ48| manuṣyaiśca balisteṣāṃ matsyairmāṃsairnirāmiṣaḥ| pāṣaṃḍāyāsayogebhyaḥ pradhānā guṇavārtayoḥ49| dhanikaiḥ kokilairmaṃdairvyāptaṃ taistu mahītalam| tatonyonyaṃ priyā mūḍhā vane vā nagareṣu ca50 1.76.50| bhakṣyābhakṣyaṃ samaśnaṃti matsyamāṃsādikaṃ narāḥ| vane dvijātayaścānye bhuṃjate cānupāpakam51| bhaktimaṃtaṃ paśuṃ cānyatsarve yāṃtyapunarbhavam| pātayaṃti pitṝnpāpāḥ sarve te pūrvadevakāḥ52| piśācā rākṣasā ye ca murtyakā guhyakā dhruvam| ete cāvinayaprītā na devā na ca mānuṣāḥ53| saṃjaya uvāca-| kathaṃ ca martyabhāveṣu lakṣaṃjānaṃtitāttvikāḥ| etaṃ me saṃśayaṃ nātha dūrīkuru tatastataḥ54| vyāsa uvāca-| kṛtapāpānurūpāstu dvijātiṣvanyajātiṣu| asurā rākṣasāḥ pretāḥ svabhāvaṃ na tyajaṃti te55| jātā ye cāsurā martye sadāte kalahotsukāḥ| kuhakāḥ kaccarāḥ krūrāḥ vijñeyā rākṣasābhuvi56| janodvignādikaṃ dānaṃ tathā devārcanaṃ bhuvi| ugrabhāvāddhanaṃ labdhvā rājyaṃ bhuñjaṃti śāśvatam57| jayaṃ śauryādikaṃ puṇyaṃ punaḥpāpakṣayaṃ vrajet| evamurvyāṃ tathā nāke nāgaloke yamālaye58| ugreṇa tapasā kaścitsuratvaṃ labhate divi| vāsudevaṃ samārādhya prahlādaḥ surapūjitaḥ59| haraṃ tathāndhako daityaḥ stutvā tatsabhyako'bhavat| tasyaiva gaṇamukhyatvaṃ lebhe bhṛṃgī mahābalaḥ60| ete cānye ca bahavo baliriṃdro bhaviṣyati| gacchaṃti sadgatiṃ tāta ihāmutra ca sarvadā61| keciddaityakule jātāḥ pṛthivyāṃ surasattamāḥ| bhāvayaṃti pitṝnsarvānśataśotha sahasraśaḥ62| ekenāpi suputreṇa kulatrāṇaṃ ca dhīmatā| ekopi vaiṣṇavaḥ putraḥ kulakoṭiṃ samuddharet63| jiteṃdriyopi dharmātmā dvijadevārcane rataḥ| kṣaye dharme kalau śeṣe pure janapadeṣu ca64| eko rakṣati dharmātmā pure grāmaṃ janaṃ kulam| vijñātṛmeduraṃ cāsīdbrāhmaṇānāṃ puraṃ mahat65| tatra sarve dvijāḥ śaśvatsaṃdhyopāsanatatparāḥ| vedapāṭharatā dhīrā devātithidvijārcakāḥ66| yajñavratāgnikarmāṇaḥ ṣaṭkarmapariniścayāḥ| atikṛcchre ca teṣāṃ vai na pāpe vartate manaḥ67| kurvaṃti satataṃ vīrā vrataṃ yajñaṃ sanātanam| kadāciddaivayogācca gṛhasthaśca sa kovidaḥ68| vahnau juhoti viprarṣi rājyaṃ maṃtreṇa maṃtravit| tasminkāle ca tasyaiva mūtrakṛcchraṃ sudāruṇam69| tatprojjhituṃ gataḥ sopi rakṣārthaṃ sthāpya ceṭikām| tasyāstvanavadhānena śunā cājyaṃ ca bhakṣitam70| bhiyā tayā tataḥ pātraṃ svīyamūtreṇa saṃbhṛtam| asaṃlakṣyā juhodagnau sa viprastvarayā tataḥ71| āścaryaṃ ca tato vahnau lakṣitaṃ tena tatkṣaṇāt| kūṭaṃ hemamayaṃ sākṣātsvarṇaṃ jāṃbūnadaprabhaṃ72| gṛhītvā tanmudā vipraḥ pāpayogaṃ cakāra ha| papraccha vismayāddāsīṃ kathametadvada priye73| mudā tatra yathāvṛttaṃ kathitaṃ tu tayā dvija| tato nityaṃ yathākālaṃ tacca tasya pravartate74| samṛddhiradbhutā gehe lokavismayakāriṇī| tataḥ parasparācchrutvā sarvaireva ca tatpure75| kṛtaṃ karma durācāraṃ śrutvā lobhādasādhubhiḥ| gurulobhācca sumahatsvāṃte paṃkaṃ viśatyapi76| paṃkādeva bhayānmohānmatibhraṃśo'bhavattataḥ| atha kilbiṣakūṭena dagdhameva puraṃ ca tat77| striyo duṣṭā janā duṣṭāḥ sarve pāpabalāttadā| vṛddho jñātā dvijastatra tatkārye na matiṃ dadhau78| tasya bhāryā tadā sādhvī puruduḥkhena saṃyutā| bhartāraṃ kṛcchrasantaptā purakāryaṃ jagāda sā79| brāhmaṇyuvāca-| kaṣṭaṃ me vartate nātha dṛṣṭvā tvāṃ duḥkhasaṃyutam| grāmācāramimaṃ yadvāpya'paraṃ kartumarhasi80| tatastatra sa doṣajñaḥ smitvā vacanamabravīt| yastu jīvati pāpena tyaktvā dharmaṃ paraṃ hitam81| sa vaidheyo mahābhāge pragacchatyapunarbhavam| ete viprā durācārāḥ sadārāssaparicchadāḥ82| atipātakayogācca mahāpātakasaṃmatāḥ| saha pāpena mahatā prayāsyaṃti rasātalam83| aṃte'punarbhavaṃ prāpyāparādhāṃto na vidyate| ahamekotra tiṣṭhāmi svapuṇyaparirakṣaṇāt84| tatassā tamuvācedaṃ lokahāsyavacastava| vaktumarhasi naścāgre na puro'nyasya kasyacit85| dvija uvāca-| yadi yāsyāmi cānyatra ito'haṃ tatkṣaṇātpriye| savittaiḥ svajanaireva purīyāsyatyathogatim86| ityuktvā paramaprītaḥ saṃgṛhya ca dhanaṃ svakam| kṣipraṃ sa ca tayā sārdhaṃ yayau sīmāṃtaraṃ dvijaḥ87| sthitvā'paśyatpurī tāvatsthirā tiṣṭhati pūrvavat| sā cāha taṃ patiṃ sādhvī purī ceyaṃ na naśyati88| vimṛśyatāmuvācedaṃ vipravaryassuvismitaḥ| kiṃ nu tiṣṭhati tatraiva dravyamasmadgṛhādbahiḥ89| vicārya sā dhavaṃ prāha mayā bhrāṃtyā upānahau| nānīte tiṣṭhatastatra dhārayiṣyāmi kiṃ nu vai90| evamuktvā patiṃ sādhvī gṛhītvā te upāgatā| patyurabhyāśato dṛṣṭaṃ puraṃ nirvyathanaṃ gatam91| tato viprādayo varṇāḥ kaccarāḥ puravāsinaḥ| tiṣṭhaṃti narake ghore duḥkhitāścāpunarbhave92| kṛcchādyamapuraṃ yāṃti nāsti teṣāṃ ca niṣkṛtiḥ| pūtigaṃdhaṃ tato medhyaṃ varjanīyaṃ prakīrtitam93| pūrvavadbhakṣaṇe prīto hyadyapāpaṃ karoti ca| steyaśīlo niśācārī budhairjñeyassa vaṃcakaḥ94| abudhaḥ sarvakāryeṣu ajñātaḥ sarvakarmasu| samayācārahīnastu paśureva sa bāliśaḥ95| evamuṣṭrādayassaṃti bhakṣādi nakulādayaḥ| hiṃsro jñātijanodvegarite yuddhe ca kātaraḥ96| vighasādipriyo nityaṃ naraḥ śvā kīrtito budhaiḥ| cauryakarmarato nityaṃ bahumitrapravaṃcakaḥ97| mithune kalaho nityaṃ martyastu parikīrtitaḥ| prakṛtyā capalo nityaṃ sadā bhojanacaṃcalaḥ98| plavagaḥ kānanaprīto naraḥ śākhāmṛgo bhuvi| sūcako bhāṣayā budhyā svajane'nyajaneṣu ca99| udvegajanakatvācca sa pumānuragaḥ smṛtaḥ| balavānkrāṃtaśīlaśca satataṃ cānapatrapaḥ100 1.76.100| pūtimāṃsapriyo bhogī nṛsiṃhassamudāhṛtaḥ| tatsvanādeva sīdaṃti bhītā anye vṛkādayaḥ101| dviradādi narā ye ca jñāyaṃte dūradarśinaḥ| evamādi krameṇaiva vijānīyānnareṣu ca102| surāṇāṃ lakṣaṇaṃ brūmo nararūpaṃ vyavasthitam| dvijadevātithīnāṃ ca gurusādhutapasvinām103| pūjātaporatonityaṃ dharmaśāstreṣu nītiṣu| kṣamāśīlo jitakrodhaḥ satyavādī jiteṃdriṃyaḥ104| dayālurdayito loke rūpavānmadhurasvaraḥ| vāgīśaḥ sarvakāryeṣu guṇī dakṣo mahābalaḥ105| sākṣaraścāpi vidvāṃśca gītanṛtyārthatattvavit| ātmavidyādikāryeṣu sarvataṃtrīsvareṣu ca106| haviṣyeṣu ca sarveṣu gavyeṣu ca nirāmiṣe| sadyogāsvādadravye ca pratyagre cātiśobhane107| gaṃdhamālyeṣu vastreṣu śāstreṣvābharaṇeṣu ca| saṃprītaścātithau dāne pārvaṇādiṣu karmasu108| snānadānādibhiḥ kārye vratairyajñaiḥ surārcanaiḥ| kālo gacchati pāṭhaiśca na klībaṃ vāsaraṃ bhavet109| ayameva manuṣyāṇāṃ sadācāro niraṃtaram| devavanmānavācāro gīyate munisattamaiḥ110| kiṃtu sattvādhiko devo manuṣyo bhīta eva ca| gaṃbhīraḥ sarvadā devaḥ sadaiva mānavo mṛduḥ111| dvayostutyā ca saṃprītirna daityādau bhavetkila| prītibhāvaṃ paraṃ saukhyaṃ sauhṛdaṃ sukṛtaṃ śubham112| daivamānuṣayoreva daityarākṣasayostathā| pretādīnāṃ ca preteṣu paśau prītiḥ paśorapi113| kākādayaḥ svajātau ca tathānye ca svajātiṣu| prītā bhavaṃti cāprītā vidyā teṣāṃ ca lakṣaṇam114| evaṃ puṇyaviśeṣeṇa saviśeṣā sujātiṣu| priyāpriyaṃ vijānīyātpuṇyāpuṇyaṃ guṇāguṇam115| daṃpatyorna sukhaṃ kiṃcijjātibhedānnṛṇāṃ bhuvi| svajātiṣu bhavetprītirmukto vā nirayepi vā116| atipuṇyāllabhedāyuḥ śobhanāḥ puṇyakāriṇaḥ| pāpātmāno labhaṃte'ntaṃ ye ca daityādayo narāḥ117| kṛte jātāḥ surā bhūmau na daityāścānyajātayaḥ| tretāyāmekapādaṃ ca dvipadaṃ dvāpare yuge118| saṃdhyāyāṃ ca kalereva sarvapādaṃ ca saṃkulam| devādīnāṃ bhavejjātaṃ bhārataṃ yatpravartitam119| ye te duryodhanasyaiva yodhāḥ sainyādayastathā| te ca daityādayaḥ sarve ye ca karṇādayo bhuvi120| gāṃgeyo vasumukhyaśca droṇo devamuniḥ prabhuḥ| aśvatthāmā haraḥ sākṣāddharirnaṃdakulodbhavaḥ121| paṃceṃdrāḥ pāṃḍavā jātā viduro dharma eva ca| gāṃdhārī draupadī kuṃtī caitā devyo dharātale122| devadaityāḥ kalermadhye daityāśśeṣe ca mānavāḥ| utpatsyaṃte sadā pretāḥ kravyādāḥ paśupakṣiṇaḥ123| teṣāṃ ca kulaṭā dāsī nityakaṣṭā yavīyasī| nityaṃ dvaṃdveṣu saṃprītyā teṣāmācārabhāṣiṇī124| kilbiṣeṣu ca sarveṣu kalahe'nyāyakarmaṇi| ratā daityādayo ye te sarve nirayagāminaḥ125| vaiśaṃpāyana uvāca-| daityādīnāṃ mṛṣābhāvātsuratvaṃ na surālayam| kathaṃ bhogyaṃ kathaṃ saukhyamārogyaṃ balasaṃcayam126| rājyamāyustathā kīrtirabhīṣṭaṃ dayitaṃ balam| nītividyādikaṃ bhāvyaṃ janmavṛddhaṃ sanātanam127| dānādhyayanakarmāṇi yajñādi ca kathaṃ prabho| etadāptāya śiṣyāya mahyaṃ bho vaktumarhasi128| vyāsa uvāca-| daityānāṃ sāhasādeva tapo bhavati niścitam| vrataṃ yajñādikaṃ caiva saṃprītiḥ svajanasya ca129| yo dāṃto viguṇairmukto nītiśāsrārthatattvagaḥ| etaiśca vividhaiḥ pūtaḥ sa bhavetsuralakṣaṇaḥ130| purāṇāgamakarmāṇi nākeṣvatra ca vai dvija| svayamācarate puṇyaṃ sa dharoddharaṇakṣamaḥ131| viśeṣādvaiṣṇavaṃ dṛṣṭvā prīyate pūjayecca yaḥ| vimuktassarvapāpebhyassa dharoddharaṇakṣamaḥ132| ṣaṭkarmanirato viprassarvayajñaratassadā| dharmākhyānapriyo nityaṃ sa dharoddharaṇakṣamaḥ133| viśvāsaghātino ye ca kṛtaghnā vratalopinaḥ| dvijadeveṣu vidviṣṭāḥ śātayaṃti dharāṃ narāḥ134| ye ca madyaratāḥ pāpā dyūtakarmaratāstathā| pāṣaṃḍapatitālāpāḥ śātayaṃti dharāṃ narāḥ135| sukarmarahitā ye ca nityodvegāśca nirbhayāḥ| smṛtiśāstrārthakodvignāśśātayaṃti dharāṃ narāḥ136| nijavṛttiṃ parityajya kurvaṃti cādhamāṃ ca ye| guruniṃdāratā dveṣācchātayaṃti dharāṃ narāḥ137| dātāraṃ ye rodhayaṃti pātake prerayaṃti ca| dīnānāthānpīḍayaṃti śātayaṃti dharāṃ narāḥ138| ete cānye ca bahavaḥ pāpakarmakṛto narāḥ| puruṣānpātayitvā tu śātayaṃti dharāṃ narāḥ139| ya idaṃ śṛṇuyādramyaṃ guhyādguhyaṃ paraṃ hitam| na tasya durgatirduḥkhaṃ daurbhāgyaṃ dīnatā bhuvi140| na daityādau bhavejjanma svarloke śāśvataṃ sukham| nākāle maraṇaṃ tasya na ca pāpaiḥ pralipyate141| iha sarvajanādhyakṣastridive tridiveśvaraḥ| kalpaṃkalpaṃ divaṃ bhuktvā mokṣamārgaṃ vrajatyasau142| iti śrīpādmapurāṇe prathame sṛṣṭikhaṃḍe puṇyavyaktirnāma ṣaṭsaptatitamo'dhyāyaḥ76|

English translation

Sañjaya said :

1-2. O brāhmaṇa , I desire to hear correctly the condition of those demons who died in the war either while facing (the enemy) or while turning away from him. O preceptor, tell me whether these innumerable demons are there in the three worlds with the mobile and the immobile or have gone somewhere (else).

Vyāsa said :

3-5. Those excellent brave demons who died in the battle while facing (the enemy), obtained godhead and are eternally enjoying pleasures (in heaven) where there are golden palaces decorated with various jewels, where there are trees shining like gold and satisfying all desires, where there is an auspicious lake full of fragrant lotuses, waterlilies and white lotuses and other flowers, and also with the portions of curd, milk and ghee .

6. Being extremely handsome and always possessing fresh youth they rule there, and also on the earth.

7. Having thus obtained eight births, they become wealthy or heads or ministers with their bodies partly (seated) on the fore-quarters of elephants.

8. Those who turn away their faces in the battle, those who are cowardly and timid, and those who fight deceitfully, and those who hate gods and brāhmaṇas go to a fierce hell.

9. Those who strike another (i.e. the rival) soldier who is fallen, who has fainted, who is defeated, and the Mlecchas who use abusive language, go to hell.

10-11. They take away the deposits of others and actually turn away (from the battlefield). Mlecchas rob (people) at night in a wasted forest; they do rash acts; they are interested in eating everything; they are fools; and harm cows and brāhmaṇas. There are other Mlecchas who use abusive language, and are born as rogues.

12. Their language is Paiśācī, and there are no popular customs among them. They do not observe purity, do not practise penance, have no learning, nor do they offer oblations to their manes.

13-14. They do not give gifts, do not perform śrāddha etc.; they do not worship gods; they do not wait upon their parents or gods and ascetics, as a result of absence of (proper) knowledge. Therefore they do not (properly) clean (i.e. remove) the dirt from their bodies. They have a passion for their mother or sister or any other housewife.

15-16. They behave contrary to (the ways of) the world. Their behaviour is always unclean. The demons are born from the ejections of snakes and from (beings) living on mountains, and their religious merit is groundless. Those who hurt brāhmaṇas, women and children, meet with trouble after death.

17. These wicked ones who eat cows and who are delighted in eating prohibited things, go to (i.e. are born in) the species of insects, and become trees and ants.

18-19. These enemies of gods are not fit for (reciting) sacred hymns and (worshipping) deities. They look upon their elder brother as equal to them and as born with them. Their manners are rustic. They don whiskers. They are interested in eating corpses on the earth. If at all they perform a vow or a sacrifice it is (just) a rash act.

20. They are delighted in eating fish and flesh; they tell lies. They are always passionate, greedy and always full of anger and pride.

21. They are always interested in the excitement due to killing and binding someone. They are bad servants (or they have bad servants); they are pleased with bad people; they are delighted with foul smell.

22. They are not (interested) in gods, in wise men, in listening to religious (discourses), in (reciting) auspicious hymns of praise or sacred hymns, since they are undetermined in (religious) acts.

23. They (contract) many diseases and are full of anger. They have many types of dresses; on the earth these are the symbols of demons in the species of human beings.

24-25. They do not recognize the higher world, a preceptor and their own person or of someone else. They (simply) long for filling the womb (i.e. for copulation); they do not strive for a guest or elderly persons, or brāhmaṇas, and for a deity, for their: son, family, friend or relative. They do not know (i.e. care for) giving a gift (even) in dream, and also food or clothes.

26. Since they preserve wealth they are Yakṣas in the form of men. Even at the time of the end of their life (i.e. when their life is endangered), they do not bestow wealth on the king.

27-30. Those Yakṣas remain in distress and carry burdens for others. Listen with concentrated mind to the characteristics, condemned by all people, of evil spirits, women and men, from me (i.e. as I tell you). They always are dirty and muddy, and without truth and purity. There are heaps ofdirt on theit teeth, hair, clothes and bodies. They do not like to clean (even) once, their houses, seats, clothes etc. They do not see (i.e. enjoy) pleasures of (i.e. from) women, and quickly enter a forest. On the earth they are interested in eating residues of or left-over food and stinking (articles of food).

31. They like (to eat) food, to drink and to sleep in darkness. They are never calm, nor are their mouths pure.

32. These are said to be the characteristics of the evil spirits in hell. They do not know (what is) good or (what is) bad; also they do not know (who is) a friend, and (who is) an enemy, (what is) a virtue and (what is) a vice.

33. They do not, by their (very) nature, get inauspicious or auspicious places, an enemy, a friend and a neutral (one).

34. Those, who are regarded as (endowed with) intelligence, know them to be beasts living among men. Intentionally taking up many forms, they wander in vain on the earth.

35. They are men in the form of Yakṣas and are kept out of all (religious) rites. I shall tell (you) their divisions and characteristics (as seen) on the earth.

36-37. In accordance with their sins they are born in the mortal worlds. The wise call such a one, moving on a dirty ground and being polite (outwardly, but really) deceptive, a crow eating leavings of food etc. The (citizen of) Kukura is interested in eating what is prohibited and likes filthy (things).

38-39. He indulges in all secret (plans) and eats what ought and ought not to be eaten. On the earth they are born in the families of beast etc. They take dogs in their hands and eat food of (i.e. given by) the Mlecchas. They especially (eat the flesh) of pigs and other beasts fighting with their feet.

40-4la. They take delight in nourishing and eating inauspicious things condemnable due to filth. Due to their collecting a heap of wood and making fire on a mountain, they should always be known as Mlecchas, always causing fear to the kṣatriyas .

41b-43a. When people belonging to noble families give up right conduct and there is absence of purity, there are (born) Mlecchas and Dasyus . Other people are reduced to their condition due to their contact or due to eating their food or having copulation with their (i.e. the Mleccha ) women.

43b-45a. (And) at that time all men are tormented by grief and diseases, have scarcity of food, they are confused and are always harassed by the king. At that time mortals, deprived of all (kinds of) purity are interested in falsehood. People do not listen to the Purāṇas and the sacred scriptures.

45b-46. They like wine and flesh; they are sinful; they eat everything and are very fierce. They are engaged in fearful practices and are always intent upon deception. The sons do not support their father, mother and preceptors also.

47-48a. The servants do not wait upon a virtuous master. Certain women do not wait upon their husbands, their mothers-in-law or their (own) mothers. At that time, people are always in difficulty and there is a quarrel in every house.

48b-49. The kings are Mlecchas and are addicted to drinking, and also the ministers and the priests. Their offering is with (i.e. consists of) fish and flesh. They are heretics, as their charms are full of exertion. They are pre-eminent in sinews and good health.

50-53. By them—the wealthy and dull—the earth is pervaded. These foolish men, (living) in a forest or cities love one another, and they eat fish, flesh-food that is fit and that is not fit to be eaten. In the forest brāhmaṇas and others also eat things leading to sin, and even a devoted beast. All they are not reborn (i.e. live eternally in hell). All these men—the sinners—cause their manes to fall (into hell), and are certainly the evil spirits, demons and Guhyakas , who were gods before. These, pleased with modesty, are neither gods nor men.

Sañjaya said :

54. O lord, remove my doubt as to how these real (demons) realise their aim in human state (i.e. as human beings)?

Vyāsa said :

55. These goblins, demons and evil spirits born in the brāhmaṇa caste or other castes, do not give up their nature, (which they got) according to the sins that they had committed.

56. The demons who are born in the mortal world, are always eager to quarrel. The cheats, the wicked and the cruel (human beings) should be known as the demons on the earth.

57. Their gifts or worship of the deities always alarms the people on the earth. They obtain wealth in a cruel way and enjoy kingdom eternally.

58-59a. One might have victory, bravery etc., religious merit, and one’s sin may perish. Thus someone obtains godhead in heaven with (i.e. by practising) severe penance on the earth, so also in heaven, in the world of the serpents and in Yama ’s abode.

59b-60. Having propitiated Viṣṇu (i.e. he worshipped Viṣṇu), Prahlāda was honoured by gods. Similarly the demon Andhaka praised Śiva and became a member of his assembly. The very mighty Bhṛṅgī became the chief of his (i.e. Śiva’s) attendants only.

61. There are (the examples) of these and others. Bali will be Indra . O son, here or in the next world (the demons) always get a good position.

62. Certain best gods, born in the family of demons, cherish all their manes in hundreds and thousands.

63-65a. Even by one good, intelligent son the (entire) family is protected. Even one son, who is devoted to Viṣṇu, whose senses are curbed, who is religious-minded, and who is engaged in the worship of gods, would emancipate a crore of families. In the remaining Kaliyuga , when Dharma is perishing, (even) one religious-minded person protects in a country or in a city, the people (i.e. the citizens) or the family or (even) a village.

65b-66. There was (formerly) a great city of (i.e. inhabited by) brāhmaṇas, (and) named Medura . There (i.e. in that city) all the brāhmaṇas were always engaged in the prayer (offered thrice a day). They were interested in the recital of the Vedas , were wise, and honoured guests and brāhmaṇas.

67. They performed the rites like sacrifice, fire-rites, and observed vows. With determination they performed the six duties. [1] (Even) in a great difficulty they did not think of (committing) a sin.

68-69. The powerful ones practised the vow of the ancient sacrifice. Some time a learned brāhmaṇic sage, a householder, was fortunately offering ghee into fire to the accompaniment of sacred hymns. At that time he got an acute feeling to urinate.

70-71. Keeping his female servant to look after the fire, he went to urinate. But due to her inattention, the ghee was eaten by a dog. Then due to fear she filled the pot (of ghee) with her own urine. Then the brāhmaṇa, not noticing it, quickly offered it into fire.

72-73. Then in a moment he noticed a wonder (taking place) in the fire. There was actually a heap of gold, lustrous like gold (itself). Taking it with joy the brāhmaṇa had contact with (i.e. committed) a sin. With amazement he asked the female servant: “O dear one, tell me how this (has taken place).”

74. O brāhmaṇa, she gladly told him (the account) as it had taken place. Then everyday, at a fixed time, it (i.e. the gold) would proceed to him.

75-76a. In his house there was prosperity that amazed people. Then in his city all the bad people having heard that (account) from one another, did the (same) sinful act through greed.

76b-77a. Due to great greed great sin also enters one’s heart. Then due to the sin (and) due to fear (of it) and (at same time) through its attraction there was confusion of mind.

77b-78a. Due to the mass of sins the city itself was burnt. All the women and the men became wicked due to the power of the sin.

78b-79. (Even) an old man was ignorant; a brāhmaṇa (living) in that village did not pay attention to that affair. His virtuous wife, full of great grief, and tormented with the calamity (facing the city) told him what was going on in the city.

The brāhmaṇa-lady said :

80. O lord, seeing you full of grief I am pained. Please move to another village.

81-84. Then he, who knew the defects, smiled and said (these) words (to her): “O you blessed one, the fool, who lives by giving up good conduct leading to the highest good, is not born again (i.e. lives eternally in hell). These brāhmaṇas of bad conduct, will, due to great sin and desiring (to commit) great sin, go with their wives and dependents, to hell carrying the sin with them. In the end they will again come to this worldly existence; (but) there is no end to their sin. I alone, due to having well preserved my religious merit, will remain here.”

85. Then she said to him: “People will laugh at these words of (i.e. uttered by) you. Please do not utter them in front or before anyone else.”

The brāhmaṇa said :

86. O dear one, if I shall go from here, that moment only the city, with its wealth and inhabitants, will go down.

87. The brāhmaṇa, having spoken like this, and being greatly pleased, collected his wealth and with her quickly went to another boundary (i.e. went out of the town).

88. Remaining there, she saw that the city remained as it was before. The good lady said to her husband: “(See) the city does not perish.”

89. The excellent brāhmaṇa, having reflected and being greatly amazed, said to her: “Is it that there remains some thing (i.e, have we left something) outside our house?”

90. Having thought, she said to her husband: “In the hurry I have not brought the shoes; they remain there (only); (now) what shall I put on?”

91. Speaking thus to her husband the chaste lady returned after taking them. From the vicinity of her husband she saw that the city was afflicted.

92. Then the castes like that of the brāhmaṇa, the wicked citizens, being afflicted, remained in a fearful hell, from where there was no return (to the mortal world).

93. They miserably went to Yama’s city. There is no requital for them. That which is foul-smelling is said to be unholy and so should be avoided.

94. He, who takes delight in eating as before, commits sin even today. The wise men should know him to be a jackal, given to stealing and moving at night.

95-96. A childish man not knowing all acts and ignorant of all deeds, void of (i.e. not following) conventional practices, is just a beast, as are camels, mongooses and others. A mischievous man causes disgust to men of his caste and is a coward in battles.

97-99a. A man always liking leavings of food etc. is described to be a dog by the wise. A man who is always engaged in stealing, who always deceives many friends, fights at the time of sexual union, who is always fickle by nature, who is always inconstant about eating, and who loves forests, is said to be an ape or a monkey.

99b-100a. That man who is a betrayer and who causes fear among people by his talk and thoughts is said to be a serpent.

100b-101a. He who is strong and assertive and who is always immodest, who likes stinking flesh and who is given to enjoyment is declared to be a lion-like man.

101b. By his sound only others like wolves are frightened and distressed.

102. Those men who are prudent are known to be elephants etc. In this order one should know (the characteristics) among (i.e. of) men.

103. We (i.e. I) shall (now) explain the characteristics of gods, well-settled in the form of (i.e. as) human beings.

104. A man (of divine nature) is always engaged in worshipping brāhmaṇas, gods, guests, preceptors, good men and ascetics and in penance, also in codes of laws and in right courses (of action). He is given to forbearance, he has overcome his anger, he speaks the truth, and has curbed his senses.

105. He is kind and dear to people, he is handsome and has a sweet voice. He is an orator, he is good at all jobs, he is deligent and very strong.

106-108, He is literate and learned, and knows the essential nature of music and dance. He is delighted in what ought to be done with reference to spiritual knowledge, and the tunes of all strings, also in all oblations, in the products of a cow, in vegetarian (food); also in substances fragrant due to their contact with nice (things) and in fresh and very charming (things); also in fragrant flowers, in all missiles, weapons and ornaments; also is delighted in giving gifts at the time of the rites performed on the Parvans .

109. His time passes with (i.e. in) acts like bathing, giving gifts, in (practising) vows, sacrifices and worship of gods and recitations. No day would be idle.

110-112. This alone is the eternal conduct of men. The best sages have declared man’s conduct to be like that of gods. But god is superior due to energy, (while) man is timid. God is always serious, (while) man is always soft (-hearted). Due to mutual laudation they have love for one another; there would he never such love for the demons.

113. Between gods and men, demons and evil spirits there is always love; there are great pleasure, affection, and good auspicious deeds for one another. There is mutual love between gods and men, between demons and evil spirits, among evil spirits, and between beasts.

114. Crows and others show affection or displeasure towards members of their own species. One should know their characteristics.

115. Thus one should, due to special religious merit, know what is dear and what is not, what is merit and what is not, and also what is eminence and what is not in particular species.

116. On the earth human couples of different castes (i.e. the husband and wife not belonging to the same caste), are not happy. One would always love one’s own species in liberation or even in hell.

117. Due to very great religious merit one would get a (long) life; those that perform (deeds) leading to religious merit, are good. The sinful ones, also men (like) the demons and others perish.

118-119. In the Kṛtayuga there are many gods; there are neither demons nor other species. In the Tretāyuga they are a quarter (of the total number), in the Dvāparayuga the number is one half; in the intervening period between (the Dvāpara and) the Kali , there is a mixture. There was the Bhāratīya war that took place between gods and others.

120. All those warriors and armies of Duryodhana were demons and others, as also Karṇa and others, on the earth.

121. Bhīṣma is the chief of the Vasus , and Droṇa is the lordly divine sage. Aśvatthāman is actually Śiva; Viṣṇu was born in the Nanda -family.

122. The five Indras were born as Pāṇḍavas , and Vidura was Dharma (i.e. virtue) himself. Gāndhārī , Draupadī and Kuntī are goddesses on the earth.

123. In the Kaliyuga there are gods and demons, and the rest are human beings. The evil spirits, eating corpses and beasts will be born.

124. Their maid is crooked, always in distress and young. Due to love for couples, she always tells them about (good) conduct.

125. All those demons and others who are always interested in all (kinds of) sins, in quarrels and unjust deeds, go to hell.

Vaiśampāyana said :

126-128. Due to the wrong inclination of the demons heaven has no godhead. How (can one have) pleasures, happiness, health and (how can one) store power? How (can one have) kingdom, (long) life, fame, desirable power that is liked; how would morality and knowledge come about; how a prosperous, permanent (i.e. long) life come about? How again, O lord, would the acts of charity, learning, sacrifice come about? You please tell (i.e. explain) this to me, your reliable disciple.

Vyāsa said :

129. Due to the rashness of the demons, penance will certainly be there. Also vows, sacrifice and the like and affection for one’s own kinsman would be there.

130. He, the restrained one, who is free from bad qualities, and who knows the truth about morality and sacred books, would have (i.e. has) the characteristics of a god.

131. O brāhmaṇa, he who performs acts as enjoined in the Purāṇas and sacred texts, in heaven or here, and himself does meritorious deeds, is capable of emancipating the earth.

132. He, who, especially on seeing the devotee of Viṣṇu, pleases and honours him, is free from all sins, and is capable of emancipating the earth.

133. That brāhmaṇa, who is always engaged in the six duties (laid down for a brāhmaṇa) and in the performance of all (kinds of) sacrifices, who always likes religious accounts, is capable of emancipating the earth.

134. Those men, who are traitors, who are ungrateful and who fail in their vows, who hate brāhmaṇas and gods, destroy the earth.

135. Those, who are interested in (i.e. addicted to) drinking, who are sinful, who engage themselves in (i.e. are addicted to) gambling, who are heretics and speak vile language, destroy the earth.

136. Those who are void of (i.e. do not perform) good deeds, who are always (causing) fear, and are fearless, who cause alarm to those who interpret the smṛtis and the sacred texts, destroy the earth.

137. Those men, who give up their own way of life and adopt a meaner one, who are engaged in reviling the elders, who hate (others), destroy the earth.

138-139. Those who prohibit a donor (from giving gifts), those who incite (others) to (commit) sin, those who trouble the poor and many other men (like them), who commit sins, having caused the men (related to them) to fall (into hell) destroy the earth.

140. To him, who listens to this account, which is charming, which is the most secret, and which is extremely beneficial, there is no bad state, no misery, no misfortune and no indigence on the earth.

141. He will have no birth amongst demons etc.; he will enjoy eternal pleasure in heaven; he will not have untimely death; and will not be touched by sin.

142. He becomes the chief of people on the earth, the lord of gods in heaven, and having enjoyed heaven kalpa after kalpa, he goes along the path to salvation.

[1]: [1] : Ṣaṭkarma—The six duties enjoined on a brāhmaṇa. They are: teaching, learning, performing sacrifices, acting as a priest at sacrifices, giving and receiving gifts.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 45230, revision 334624 (2022-04-06T19:46:02Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364199.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.