Adhyaya 67

Verse 1

। ययातिरुवाच । अस्मद्भाग्यप्रसंगेन भवतो दर्शनं मम । संजातं शक्रसंवाह एतच्छ्रेयो ममातुलम्

Yayāti said: By a fortunate turn of my destiny, I have obtained your darśana, the sacred sight. O assembly connected with Śakra (Indra), this has become for me an incomparable blessing.

Verse 2

मानवा मर्त्यलोके च पापं कुर्वंति दारुणम् । तेषां कर्मविपाकं च मातले वद सांप्रतम्

In the world of mortals, human beings commit dreadful sins. Now, O Mātali, tell me at once about the ripening of the results of their actions.

Verse 3

मातलिरुवाच । श्रूयतामभिधास्यामि पापाचारस्य लक्षणम् । श्रुते सति महज्ज्ञानमत्रलोके प्रजायते

Mātali said: “Listen; I shall describe the distinguishing marks of sinful conduct. When this is heard, great understanding arises in this world.”

Verse 4

वेदनिंदां प्रकुर्वंति ब्रह्माचारस्य कुत्सनम् । महापातकमेवापि ज्ञातव्यं ज्ञानपंडितैः

Those who revile the Vedas and censure the vow of brahmacarya are to be known by the learned as committing a great sin (mahāpātaka).

Verse 5

साधूनामपि सर्वेषां यः पीडां हि समाचरेत् । महापातकमेवापि प्रायश्चित्ते न हि व्रजेत्

Whoever harms any of the righteous—indeed, any of the sādhus—incurs a great sin, and does not attain true purification even through acts of expiation.

Verse 6

कुलाचारं परित्यज्य अन्याचारं व्रजंति च । एतच्च पातकं घोरं कथितं कृत्यवेदिभिः

Forsaking the established conduct of one’s lineage and taking up other (improper) practices—this, the knowers of right action have declared, is a dreadful sin.

Verse 7

मातापित्रोश्च यो निंदां ताडनं भगिनीषु च । पितृस्वसृनिंदनं च तदेव पातकं ध्रुवम्

Whoever disparages mother and father, strikes one’s sisters, or speaks ill of one’s paternal aunts—this indeed is certainly a sin.

Verse 8

संप्राप्ते श्राद्धकालेपि पंचक्रोशांतरेस्थितम् । जामातरं परित्यज्य तथा च दुहितुः सुतम्

Even when the time for the śrāddha had arrived, he abandoned his son-in-law—who was staying within a distance of five krośas—and also his daughter’s son.

Verse 9

स्वसारं चैव स्वस्रीयं परित्यज्य प्रवर्तते । कामात्क्रोधाद्भयाद्वापि अन्यं भोजयते यदा

When one neglects his own sister and his sister’s child, and instead goes on to feed another—whether from desire, anger, or fear—such conduct is censured.

Verse 10

पितरो नैव भुंजंति देवाश्चैव न भुंजते । एतच्च पातकं तस्य पितृघातसमं कृतम्

Neither the ancestors partake of the offering, nor do the gods receive it. This sin is deemed equal to the killing of one’s father.

Verse 11

दानकालेपि संप्राप्ते आगते ब्राह्मणे किल । भूरिदानं परित्यज्य कतिभ्यो हि प्रदीयते

Even when the proper time for giving has arrived and a brāhmaṇa has indeed come, why is abundant charity set aside and given only to a few, or in scant measure?

Verse 12

एकस्मै दीयते दानमन्येभ्योपि न दीयते । एतच्च पातकं घोरं दानभ्रंशकरं स्मृतम्

If charity is given to one person but withheld from others, it is remembered as a dreadful sin—one that brings about the downfall of the merit gained through giving.

Verse 13

यजमानगृहे सेवा संस्थितान्ब्राह्मणान्निजान् । परित्यज्य हि यद्दानं न दानस्य च लक्षणम्

A gift given while neglecting one’s own brāhmaṇas who are present in service at the sacrificer’s house is, in truth, not a genuine mark of charity.

Verse 14

समाश्रितं हि यं विप्रं धर्माचारसमन्वितम् । सर्वोपायैः सुपुष्येत्तं सुदानैर्बहुभिर्नृप

O king, the brāhmaṇa in whom one has taken refuge—endowed with righteous conduct—should be carefully supported by every means, especially through many excellent gifts.

Verse 15

न गणयेन्मूर्खं विद्वांसं पोष्यो विप्रः सदा भवेत् । सर्वैः पुण्यैः समायुक्तं सुदानैर्बहुभिर्नृप

One should not esteem a fool as a learned man. A brāhmaṇa should always be maintained and supported; through many excellent gifts, O king, one becomes endowed with all merits.

Verse 16

तं समभ्यर्च्य विद्वांसं प्राप्तं विप्रं सदार्हयेत् । तं हि त्यक्त्वा ददेद्दानमन्यस्मै ब्राह्मणाय वै

Having duly honored the learned brāhmaṇa who has come, one should always treat him with due respect; for if, neglecting him, one gives charity to some other brāhmaṇa instead, that is improper.

Verse 17

दत्तं हुतं भवेत्तस्य निष्फलं नात्र संशयः । ब्राह्मणः क्षत्रियो वैश्यः शूद्रश्चापि चतुर्थकः

Whatever such a person gives in charity or offers in sacrifice becomes fruitless—of this there is no doubt—whether he is a brāhmaṇa, kṣatriya, vaiśya, or even a śūdra as the fourth.

Verse 18

पुण्यकालेषु सर्वेषु संश्रितं पूजयेद्द्विजम् । मूर्खं वापि हि विद्वांसं तस्य पुण्यफलं शृणु

At all auspicious times, one should honor the twice-born brāhmaṇa who has sought one’s shelter—whether he is ignorant or learned. Hear now the meritorious fruit of doing so.

Verse 19

अश्वमेधस्य यज्ञस्य फलं तस्य प्रजायते । कस्माद्धिकारणाद्राजञ्छक्यं प्राप्य न कारयेत्

From that act arises the fruit of the sacred Aśvamedha sacrifice. Therefore, O king, for what reason would one, having gained the ability and means, not have it performed?

Verse 20

अन्यो विप्रः समायातस्तत्कालं श्राद्धकर्मणि । उभौ तौ पूजयेत्तत्र भोजनाच्छादनैस्ततः

If another brāhmaṇa arrives at that very time during the śrāddha rite, then one should honor both of them there, by offering food and clothing.

Verse 21

तांबूलदक्षिणाभिश्च पितरस्तस्य हर्षिताः । श्राद्धभुक्ताय दातव्यं सदा दानं च दक्षिणा

With gifts such as betel-leaf (tāmbūla) and honoraria (dakṣiṇā), his ancestors become delighted. One should always give a gift and a proper dakṣiṇā to the person who has partaken of the śrāddha meal.

Verse 22

न ददेच्छ्राद्धकर्ता यो गोहत्यादि समं भवेत् । द्वावेतौ पूजयेत्तस्माच्छ्रद्धया नृपसत्तम

O best of kings, the performer of a śrāddha who does not give the due offering becomes equal in sin to one who commits cow-slaughter and the like. Therefore, with faith, one should honor these two.

Verse 23

निर्द्धनत्व प्रभावाद्वै तमेकं हि प्रपूजयेत् । व्यतीपातेपि संप्राप्ते वैधृतौ च नृपोत्तम

Even under the pressure of poverty, one should worship that One alone. Even when the inauspicious Vyatīpāta occurs, and also at Vaidhṛti, O best of kings.

Verse 24

अमावास्यां तथा राजन्क्षयाहे परपक्षके । श्राद्धमेवं प्रकर्तव्यं ब्राह्मणादि त्रिवर्णकैः

O King, on the day of Amāvāsyā (the new moon), and likewise on the death-anniversary day in the latter fortnight, the Śrāddha should be performed in this manner by the three twice-born classes, beginning with the Brāhmaṇas.

Verse 25

यज्ञे तथा महाराज ऋत्विजश्च प्रकारयेत् । तथा विप्राः प्रकर्तव्याः श्राद्धदानाय सर्वदा

Likewise, O great King, in a sacrifice one should properly engage the ṛtvij, the officiating priests; and in the same way, learned Brāhmaṇas should always be duly appointed for the offerings and gifts of Śrāddha.

Verse 26

अविज्ञातः प्रकर्तव्यो ब्राह्मणो नैव जानता । यस्यापि ज्ञायते वंशः कुलं त्रिपुरुषं तथा

A Brāhmaṇa of unknown background should not be appointed by one who does not truly know; and even when his lineage is known, his family should be ascertained through three generations.

Verse 27

आचारश्च तथा राजंस्तं विप्रं सन्निमंत्रयेत् । कुलं न ज्ञायते यस्य आचारेण विचारयेत्

And conduct too, O King—such a Brāhmaṇa should be duly invited. If a man’s lineage is not known, it should be assessed by his conduct.

Verse 28

श्राद्धदाने प्रकर्तव्ये विशुद्धो मूर्ख एव हि । अविज्ञातो भवेद्विप्रो वेदवेदांगपारगः

When a Śrāddha offering is to be performed, even a foolish man—if ritually pure—should indeed be engaged; but a Brāhmaṇa, though proficient in the Vedas and their Vedāṅgas, becomes unacceptable if his standing is unknown and unverified.

Verse 29

श्राद्धदानं प्रकर्तव्यं तस्माद्विप्रं निमंत्रयेत् । आतिथ्यं तु प्रकर्तव्यमपूर्वं नृपसत्तम

Therefore one should perform the offering of the śrāddha rite, and for that reason invite a brāhmaṇa. Hospitality too should be offered, unprecedented in generosity, O best of kings.

Verse 30

अन्यथा कुरुते पापी स याति नरकं ध्रुवम् । तस्माद्विप्रः प्रकर्तव्यो दाने श्राद्धे च पर्वसु

If a sinful person acts otherwise than what is prescribed, he certainly goes to hell. Therefore a brāhmaṇa should be duly engaged and honored in gifts, in śrāddha rites, and on festival and holy days.

Verse 31

आदौ परीक्षयेद्विप्रं श्राद्धे दाने प्रकारयेत् । नाश्नंति तस्य वै गेहे पितरो विप्रवर्जिताः

First one should examine the brāhmaṇa to be invited, and then properly arrange the śrāddha rite and the charitable gift. The ancestors do not partake of the offering in the house of one who performs these rites without a brāhmaṇa.

Verse 32

शापं दत्त्वा ततो यांति श्राद्धाद्विप्रविवर्जितात् । महापापी भवेत्सोपि ब्रह्मणः सदृशो यदि

Having pronounced a curse, they then depart from a śrāddha that is devoid of brāhmaṇas; even if he were comparable to Brahmā, he too becomes a great sinner.

Verse 33

पैत्राचारं परित्यज्य यो वर्तेत नरोत्तम । महापापी स विज्ञेयः सर्वधर्मबहिष्कृतः

O best of men, one who abandons the ancestral code of conduct and lives otherwise should be known as a great sinner, excluded from all paths of dharma.

Verse 34

ये त्यजंति शिवाचारं वैष्णवं भोगदायकम् । निंदंति ब्राह्मणं धर्मं विज्ञेयाः पापवर्द्धनाः

Those who abandon the discipline of Śiva and the Vaiṣṇava path that bestows rightful enjoyments, and who disparage Brahmins and Dharma—know them to be increasers of sin.

Verse 35

ये त्यजंति शिवाचारं शिवभक्तान्द्विषंति च । हरिं निंदंति ये पापा ब्रह्मद्वेषकराः सदा

Those who abandon the discipline of Śiva, who hate the devotees of Śiva, and those sinful people who revile Hari—such persons are ever engaged in hostility toward Brahman, the Supreme.

Verse 36

आचारनिंदका ये ते महापातककृत्तमाः । आद्यं पूज्यं परं ज्ञानं पुण्यं भागवतं तथा

Those who disparage right conduct are the worst perpetrators of great sins. Yet the foremost object of worship is the Supreme Knowledge, and likewise the holy Bhāgavata is meritorious.

Verse 37

वैष्णवं हरिवंशं वा मत्स्यं वा कूर्ममेव च । पाद्मं वा ये पूजयंति तेषां श्रेयो वदाम्यहम्

Whether one venerates the Vaiṣṇava (Purāṇa), the Harivaṃśa, the Matsya, the Kūrma, or the Padma (Purāṇa)—for those who honor these, I shall declare what is most beneficial.

Verse 38

प्रत्यक्षं तेन वै देवः पूजितो मधुसूदनः । तस्मात्प्रपूजयेज्ज्ञानं वैष्णवं विष्णुवल्लभम्

By that Vaiṣṇava knowledge, the Lord Madhusūdana is indeed worshipped directly. Therefore one should greatly honor and revere that Vaiṣṇava knowledge, which is dear to Viṣṇu.

Verse 39

देवस्थाने च नित्यं वै वैष्णवं पुस्तकं नृप । तस्मिन्प्रपूजिते विप्र पूजितः कमलापतिः

O king, in a temple one should always keep a Vaiṣṇava scripture. When that book is duly worshipped, O brāhmaṇa, Kamalāpati—Lord Viṣṇu, consort of Lakṣmī—is worshipped.

Verse 40

असंपूज्य हरेर्ज्ञानं ये गायंति लिखंति च । अज्ञाय तत्प्रयच्छंति शृण्वंत्युच्चारयंति च

Those who, without first honoring the Lord, sing or write the sacred knowledge of Hari—who, in ignorance, give it to others, and who listen to it or recite it aloud—act improperly.

Verse 41

विक्रीडंति च लोभेन कुज्ञान नियमेन च । असंस्कृतप्रदेशेषु यथेष्टं स्थापयंति च

Driven by greed and by misguided rules born of ignorant understanding, they sport about and arbitrarily establish things as they please in uncultivated regions.

Verse 42

हरिज्ञानं यथाक्षेमं प्रत्यक्षाच्च प्रकाशयेत् । अधीते च समर्थश्च यः प्रमादं करोति च

One should expound the knowledge of Hari in a manner that is safe and beneficial, making it clear through direct realization. But a person who is learned and capable, yet acts negligently, falls short of that duty.

Verse 43

अशुचिश्चाशुचौ स्थाने यः प्रवक्ति शृणोति च । इति सर्वं समासेन ज्ञाननिंदा समं स्मृतम्

One who, being impure, recites in an impure place—and one who listens there—this, in brief, is regarded as equivalent to disparaging sacred knowledge.

Verse 44

गुरुपूजामकृत्वैव यः शास्त्रं श्रोतुमिच्छति । न करोति च शुश्रूषामाज्ञाभंगं च भावतः

Whoever wishes to hear the sacred teaching without first worshiping and honoring the guru, and does not render attentive service—while inwardly inclined to break the guru’s command—is not fit to receive that teaching.

Verse 45

नाभिनंदति तद्वाक्यमुत्तरं संप्रयच्छति । गुरुकर्मणि साध्ये च तदुपेक्षां करोति च

He neither approves the guru’s words nor offers a proper reply; and even when an important duty of the guru is to be carried out, he neglects it.

Verse 46

गुरुमार्तमशक्तं च विदेशं प्रस्थितं तथा । अरिभिः परिभूतं वा यः संत्यजति पापकृत्

Whoever abandons his teacher when he is distressed or helpless, or when he has set out for a foreign land, or when he is humiliated by enemies—such a person commits sin.

Verse 47

पठमानं पुराणं तु तस्य पापं वदाम्यहम् । कुंभीपाके वसेत्तावद्यावदिंद्राश्चतुर्दश

I shall declare the sin of one who reads the Purāṇa in this improper way: he would dwell in the Kumbhīpāka hell for as long as fourteen Indras endure—an immeasurable age.

Verse 48

पठमानं गुरुं यो हि उपेक्षयति पापधीः । तस्यापि पातकं घोरं चिरं नरकदायकम्

A sinful-minded person who disregards the teacher while he is reciting the sacred teaching incurs a dreadful sin—one that brings about a long stay in hell.

Verse 49

भार्यापुत्रेषु मित्रेषु यश्चावज्ञां करोति च । इत्येतत्पातकं ज्ञेयं गुरुनिन्दासमं महत्

Whoever shows contempt toward one’s wife, children, and friends—this sin should be known as a great offense, equal to reviling one’s spiritual teacher.

Verse 50

ब्रह्महा स्वर्णस्तेयी च सुरापी गुरुतल्पगः । महापातकिनश्चैते तत्संयोगी च पंचमः

A slayer of a brāhmaṇa, a stealer of gold, a drinker of liquor, and one who violates the teacher’s bed—these are the great sinners; and as the fifth is counted one who associates with them.

Verse 51

क्रोधाद्द्वेषाद्भयाल्लोभाद्ब्राह्मणस्य विशेषतः । मर्मातिकृन्तको यश्च ब्रह्मघ्नः स प्रकीर्तितः

Out of anger, hatred, fear, or greed—especially when directed against a brāhmaṇa—whoever wounds a vital spot is declared to be a slayer of a brāhmaṇa (brahma-ghna).

Verse 52

ब्राह्मणं यः समाहूय याचमानमकिंचनम् । पश्चान्नास्तीति यो ब्रूयात्स च वै ब्रह्महा नृप

O king, whoever calls a Brahmin who is begging and destitute, and then later says, “There is nothing (to give),” that person is indeed a slayer of a Brahmin.

Verse 53

यस्तु विद्याभिमानेन निस्तेजयति वै द्विजम् । उदासीनं सभामध्ये ब्रह्महा स प्रकीर्तितः

But one who, out of pride in learning, humiliates a brāhmaṇa—especially one who is indifferent and seated in the midst of an assembly—is declared to be a slayer of a brāhmaṇa (a brahmahā).

Verse 54

मिथ्यागुणैरथात्मानं नयत्युत्कर्षतां पुनः । गुरुं विरोधयेद्यस्तु स च वै ब्रह्महा स्मृतः

One who, by false virtues, again elevates himself to a station of superiority—and who sets himself against the guru—such a person is indeed regarded as a slayer of a brāhmaṇa.

Verse 55

क्षुत्तृषातप्तदेहानामन्नभोजनमिच्छताम् । यः समाचरते विघ्नं तमाहुर्ब्रह्मघातकम्

One who creates an obstacle for those afflicted by hunger and thirst, who seek food to eat—such a person is declared to be a slayer of a brāhmaṇa (brahma-ghātaka).

Verse 56

पिशुनः सर्वलोकानां रंध्रान्वेषणतत्परः । उद्वेजनकरः क्रूरः स च वै ब्रह्महा स्मृतः

A slanderer, intent on seeking out the faults of all people, who causes distress and is cruel, is indeed regarded as a ‘slayer of a brāhmaṇa’ (brahmahā).

Verse 57

देवद्विज गवां भूमिं पूर्वदत्तां हरेत्तु यः । प्रनष्टामपि कालेन तमाहुर्ब्रह्मघातकम्

Whoever takes away land previously granted to the gods, brāhmaṇas, or cows—even if, over time, that grant has been lost or obscured—such a person is declared a slayer of a brāhmaṇa, guilty of brahma-hatyā.

Verse 58

द्विजवित्तापहरणं न्यासेन समुपार्जितम् । ब्रह्महत्यासमं ज्ञेयं तस्य पातकमुत्तमम्

Stealing the wealth of a twice-born (brāhmaṇa, kṣatriya, or vaiśya), especially when it has been entrusted as a deposit, should be understood as equal to brahminicide; it is deemed a most grievous sin.

Verse 59

अग्निहोत्रं परित्यज्य पंचयज्ञीयकर्मणि । मातापित्रोर्गुरूणां च कूटसाक्ष्यं च यश्चरेत्

Whoever abandons the Agnihotra and the duties of the five great sacrifices, and bears false witness against one’s mother, father, and teachers, commits grievous sin.

Verse 60

अप्रियं शिवभक्तानामभक्ष्याणां च भक्षणम् । वने निरपराधानां प्राणिनां च प्रमारणम्

To displease the devotees of Śiva, to eat what is forbidden, and in the forest to slay living beings who are innocent and without offense—these are grave wrongs.

Verse 61

गवां गोष्ठे वने चाग्नेः पुरे ग्रामे च दीपनम् । इति पापानि घोराणि सुरापानसमानि तु

To set fire—whether in a cowshed, in a forest, in a city, or in a village—these are dreadful sins, regarded as equal to the sin of drinking liquor.

Verse 62

दीनसर्वस्वहरणं परस्त्रीगजवाजिनाम् । गोभूरजतवस्त्राणामोषधीनां रसस्य च

Seizing all the possessions of the helpless, violating another man’s wife, and stealing elephants and horses—also stealing cows, land, silver, garments, medicinal herbs, and their essences.

Verse 63

चंदनागुरुकर्पूर कस्तूरी पट्ट वाससाम् । परन्यासापहरणं रुक्मस्तेयसमं स्मृतम्

Misappropriating another’s deposited goods—such as sandalwood, agaru, camphor, musk, silk, and garments—is traditionally regarded as equal to the theft of gold.

Verse 64

कन्याया वरयोग्याया अदानं सदृशे वरे । पुत्रमित्रकलत्रेषु गमनं भगिनीषु च

Giving a marriageable daughter to a suitable and equal groom, and visiting one’s sons, friends, and spouse—as well as one’s sisters—are commendable duties.

Verse 65

कुमारीसाहसं घोरमंत्यजस्त्रीनिषेवणम् । सवर्णायाश्च गमनं गुरुतल्पसमं स्मृतम्

The violent violation of a maiden, dreadful consorting with a woman of an outcaste group, and intercourse with a woman of one’s own clan (savarṇā)—these are remembered as equal to the sin of violating the guru’s bed.

Verse 66

महापातकतुल्यानि पापान्युक्तानि यानि तु । तानि पातकसंज्ञानि तन्न्यूनमुपपातकम्

Whatever sins have been described as equal in gravity to the great sins (mahāpātakas) are designated as “pātakas”; but whatever is lesser than those is called an “upapātaka” (a minor sin).

Verse 67

द्विजायार्थं प्रतिज्ञाय न प्रयच्छति यः पुनः । तत्र विस्मरते विप्रस्तुल्यं तदुपपातकम्

Whoever, having promised something for the benefit of a brāhmaṇa, does not give it again—and if a brāhmaṇa there forgets or neglects the matter—such a fault is considered an upapātaka of the same kind.

Verse 68

द्विजद्रव्यापहरणं मर्यादाया व्यतिक्रमम् । अतिमानातिकोपश्च दांभिकत्वं कृतघ्नता

Stealing the property of a brāhmaṇa, transgressing established boundaries of conduct, excessive pride and excessive anger, hypocrisy, and ingratitude—these are condemned faults.

Verse 69

अन्यत्र विषयासक्तिः कार्पर्ण्यं शाठ्यमत्सरम् । परदाराभिगमनं साध्वीकन्याभिदूषणम्

Attachment to sense-objects elsewhere, miserliness, deceit and envy; approaching another man’s wife, and corrupting a virtuous maiden—these are to be avoided.

Verse 70

परिवित्तिः परिवेत्ता यया च परिविद्यते । तयोर्दानं च कन्यायास्तयोरेव च याजनम्

The terms are: ‘parivitti’ (the elder brother who remains unmarried), ‘parivettā’ (the younger brother who marries before him), and ‘she by whom the younger is married first’ (the woman so wedded). For those two (the parivitti and the parivettā), the giving of a maiden in marriage is prescribed; and for those two alone, officiating as priest at a sacrifice is prescribed.

Verse 71

पुत्रमित्रकलत्राणामभावे स्वामिनस्तथा । भार्याणां च परित्यागः साधूनां च तपस्विनाम्

In the absence of sons, friends, and a spouse, there is likewise abandonment by one’s master; and there is also the abandonment of wives—such is the lot even of the virtuous and of ascetics.

Verse 72

गवां क्षत्रियवैश्यानां स्त्रीशूद्राणां च घातनम् । शिवायतनवृक्षाणां पुण्याराम विनाशनम्

The slaughter of cows, Kshatriyas, Vaishyas, women, and Shudras, as well as the destruction of trees within Shiva’s sanctuaries and sacred pleasure-groves, constitute grave sins.

Verse 73

यः पीडामाश्रमस्थानामाचरेदल्पिकामपि । तद्भृत्यपरिवर्गस्य पशुधान्यवनस्य च

Whoever inflicts even a slight harm upon those residing in hermitages (āśramas) brings harm also upon his own servants and dependents, as well as upon his cattle, grain, and forests.

Verse 74

कर्ष धान्य पशुस्तेयमयाज्यानां च याजनम् । यज्ञारामतडागानां दारापत्यस्य विक्रयः

Stealing under the pretext of ploughing—taking grain or stealing cattle; officiating yajñas for those unfit to offer sacrifice; and selling or trafficking in sacrificial grounds, pleasure-groves, ponds, and even one’s own wife and children—these are condemned acts.

Verse 75

तीर्थयात्रोपवासानां व्रतानां च सुकर्मणाम् । स्त्रीधनान्युपजीवंति स्त्रीभगात्यंतजीविता

They live off a woman’s wealth while professing pilgrimages to tīrthas, fasts, vows, and other meritorious deeds; indeed, their livelihood is utterly dependent upon a woman’s private parts.

Verse 76

स्वधर्मं विक्रयेद्यस्तु अधर्मं वर्णते नरः । परदोषप्रवादी च परच्छिद्रावलोककः

That man who sells off his own prescribed dharma, who promotes adharma, who speaks of others’ faults, and who searches out others’ loopholes and weaknesses—

Verse 77

परद्रव्याभिलाषी च परदारावलोककः । एते गोघ्नसमानाश्च ज्ञातव्या नृपनंदन

One who covets another’s wealth, and one who casts his eyes upon another man’s wife—such persons, O prince, should be understood as equal to the slayer of a cow.

Verse 78

यः कर्ता सर्वशास्त्राणां गोहर्ता गोश्च विक्रयी । निर्दयोऽतीव भृत्येषु पशूनां दमकश्च यः

He who composes all manner of śāstras, yet steals cows and sells them; who is exceedingly merciless toward his servants, and who beats and subdues animals—such a man is condemned.

Verse 79

मिथ्या प्रवदते वाचमाकर्णयति यः परैः । स्वामिद्रोही गुरुद्रोही मायावी चपलः शठः

He who speaks false words and makes others listen to them—who betrays his master and his teacher—is deceitful, fickle, and a crafty rogue.

Verse 80

यो भार्यापुत्रमित्राणि बालवृद्धकृशातुरान् । भृत्यानतिथिबंधूंश्च त्यक्त्वाश्नाति बुभुक्षितान्

He who eats after abandoning his wife, children, friends, the young, the elderly, the emaciated and the sick—and also his servants, guests, and kinsmen—while they remain hungry, acts sinfully.

Verse 81

ये तु मृष्टं समश्नंति नो वांच्छंतं ददंति च । पृथक्पाकी स विज्ञेयो ब्रह्मवादिषु गर्हितः

But those who eat rich, well-prepared food themselves and do not give to one who asks—such a person is known as a “separate-cooker,” and is condemned among the knowers of Brahman.

Verse 82

नियमान्स्वयमादाय ये त्यजंत्यजितेंद्रियाः । प्रव्रज्यागमिता यैश्च संयुक्ता ये च मद्यपैः

Those who take up religious disciplines on their own but, unable to control their senses, abandon them; those who enter renunciation under others’ influence; and those who associate with drinkers of intoxicants—such people are censured here.

Verse 83

ये चापि क्षयरोगार्तां गां पिपासा क्षुधातुराम् । न पालयंति यत्नेन ते गोघ्ना नारकाः स्मृताः

And those who, even when a cow is afflicted with a wasting disease and tormented by thirst and hunger, do not protect her with effort—such people are regarded as cow-killers and as destined for hell.

Verse 84

सर्वपापरता ये च चतुष्पात्क्षेत्रभेदकाः । साधून्विप्रान्गुरूंश्चैव यश्च गां हि प्रताडयेत्

Those who are devoted to every kind of sin; those who violate or damage the pasture and field of four-footed beings; and those who strike holy persons, brāhmaṇas, and gurus—indeed, whoever beats a cow—are condemned as grievous wrongdoers.

Verse 85

ये ताडयंत्यदोषां च नारीं साधुपदेस्थिताम् । आलस्यबद्धसर्वांगो यः स्वपिति मुहुर्मुहुः

Those who strike a blameless woman established in righteous conduct, and that person whose whole body is bound by sloth and who repeatedly falls asleep again and again—such people are condemned.

Verse 86

दुर्बलांश्च न पुष्णंति नष्टान्नान्वेषयंति च । पीडयंत्यतिभारेण सक्षतान्वाहयंति च

They do not nourish the weak, nor do they even search for those who are lost. They torment others with excessive burdens, and they make even the injured carry loads.

Verse 87

सर्वपापरता ये च संयुक्ता ये च भुंजते । भग्नांगीं क्षतरोगार्तां गोरूपां च क्षुधातुराम्

Those who are devoted to every kind of sin, and those who consort with them and partake in such acts, are born as a cow-formed being—crippled in limb, afflicted by wounds and disease, and tormented by hunger.

Verse 88

न पालयंति यत्नेन ते जना नारकाः स्मृताः । वृषाणां वृषणौ ये च पापिष्ठा घातयंति च

Those who do not carefully protect them are said to be destined for hell; and the most sinful are those who even cut off the testicles of bulls.

Verse 89

बाधयंति च गोवत्सान्महानारकिणो नराः । आशया समनुप्राप्तं क्षुत्तृषाश्रमपीडितम्

And those men—destined for dreadful hells—torment calves, even when they draw near in hope, oppressed by hunger, thirst, and weariness.

Verse 90

ये चातिथिं न मन्यंते ते वै निरयगामिनः । अनाथं विकलं दीनं बालं वृद्धं भृशातुरम्

Those who do not honor a guest are indeed bound for hell; so too are those who disregard the helpless—the orphaned, the disabled, the poor, the child, the aged, and the grievously afflicted.

Verse 91

नानुकंपंति ये मूढास्ते यांति नरकार्णवम् । अजाविको माहिषिको यः शूद्रा वृषलीपतिः

Those fools who show no compassion go to the ocean of hell; so too do the goatherd, the buffalo-herd, and the Śūdra man who is the husband of a Vṛṣalī (a low-born woman).

Verse 92

शूद्रो विप्रस्य क्षत्रस्य य आचारेण वर्तते । शिल्पिनः कारवो वैद्यास्तथा देवलका नराः

A Śūdra who conducts himself according to the established conduct of a Brahmin or a Kṣatriya—likewise artisans, craftsmen, physicians, and men who serve in temples (devalakas).

Verse 93

भृतकामात्यकर्माणः सर्वे निरयगामिनः । यश्चोदितमतिक्रम्य स्वेच्छया आहरेत्करम्

All who act as hired agents and officials out of self-serving desire are destined for hell; and so too is one who, overstepping what is prescribed, collects taxes arbitrarily according to his own whim.

Verse 94

नरकेषु स पच्येत यश्च दंडं वृथा नयेत् । उत्कोचकैरधिकृतैस्तस्करैश्च प्रपीड्यते

He who imposes punishment in vain, without just cause, is cooked in the hells; and he is harassed by bribed officials and by thieves as well.

Verse 95

यस्य राज्ञः प्रजा राज्ये पच्यते नरकेषु सः । ये द्विजाः प्रतिगृह्णंति नृपस्य पापवर्तिनः

That king, under whose rule the subjects are as if cooked—tormented—in hells, is himself so condemned. And those twice-born who accept gifts from a sinful king become participants in his sin.

Verse 96

प्रयांति तेपि घोरेषु नरकेषु न संशयः । पारदारिकचौराणां यत्पापं पार्थिवस्य च

They too certainly go to the dreadful hells—there is no doubt—bearing the same sin as adulterers and thieves, and also as a king who abuses his power.

Verse 97

भवत्यरक्षतो घोरो राज्ञस्तस्य परिग्रहः । अचौरं चौरवद्यश्च चौरं चाचौरवत्पुनः

For a king who fails to protect, his exaction of revenue becomes a dreadful act: he treats the non-thief like a thief, and again treats the thief as though he were no thief.

Verse 98

अविचार्य नृपः कुर्यात्सोऽपि वै नरकं व्रजेत् । घृततैलान्नपानादि मधुमांस सुरासवम्

If a king acts without due consideration, he too surely goes to hell—especially in matters involving ghee, oil, food and drink, and the like: honey, meat, and intoxicating liquors.

Verse 99

गुडेक्षुक्षीरशाकादि दधिमूलफलानि च । तृणकाष्ठं पुष्पपत्रं कांस्यभाजनमेव च

Also one should offer: jaggery, sugarcane, milk, vegetables and the like; curd, roots and fruits; grass and firewood; flowers and leaves; and likewise a bronze vessel.

Verse 100

उपानच्छत्रकटक शिबिकामासनं मृदु । ताम्रं सीसं त्रपुकांस्यं शंखाद्यं च जलोद्भवम्

Soft footwear, umbrellas, bracelets, palanquins, and seats; copper, lead, tin, bronze; and the conch and similar things born of water—these are to be understood here.

Verse 101

वादित्रं वेणुवंशाद्यं गृहोपस्करणानि च । ऊर्णाकार्पासकौशेय रंगपद्मोद्भवानि च

Musical instruments—such as those made from bamboo and the like—together with household implements; and also goods of wool, cotton, and silk, as well as dyed articles and products derived from lotus-flowers.

Verse 102

तूलं सूक्ष्माणिवस्त्राणि ये लोभेन हरंति च । एवमादीनि चान्यानि द्रव्याणि विविधानि च

Those who, out of greed, steal cotton and fine garments, and likewise other various kinds of goods of this sort—

Verse 103

नरकेषु द्रुतं गच्छेदपहृत्याल्पकान्यपि । यद्वा तद्वा परद्रव्यमपि सर्षपमात्रकम्

One who steals—even small things—goes swiftly to the hells, even if the property taken from another is but a trifling amount, as little as a mustard seed.

Verse 104

अपहृत्य नरो याति नरके नात्र संशयः । बह्वल्पकाद्यपि तथा परस्य ममताकृतम्

A man who steals goes to hell—of this there is no doubt. The same is true whether he takes something great or small, if it belongs to another and he claims it as “mine.”

Verse 105

अपहृत्य नरो याति नरके नात्र संशयः । एवमाद्यैर्नरः पापैरुत्क्रांतिसमनंतरम्

Having stolen, a man goes to hell—of this there is no doubt. Through such sins and the like, a person meets their consequences immediately upon death.

Verse 106

शरीरघातनार्थाय पूर्वाकारमवाप्नुयात् । यमलोकं व्रजंत्येते शरीरस्था यमाज्ञया

For the purpose of striking down the body, it assumes its former form once more. By Yama’s command, these beings, dwelling within the body, proceed to Yama’s realm.

Verse 107

यमदूतैर्महाघोरैर्नीयमानाः सुदुःखिताः । देवतिर्यङ्मनुष्याणामधर्मनियतात्मनाम्

Driven along by Yama’s exceedingly dreadful messengers, they are plunged into great misery—those among gods, animals, and human beings whose minds are governed by unrighteousness (adharma).

Verse 108

धर्मराजः स्मृतः शास्ता सुघोरैर्विविधैर्वधैः । विनयाचारयुक्तानां प्रमादान्मलिनात्मनाम्

Dharmarāja is remembered as the chastiser who, through many kinds of exceedingly dreadful punishments, corrects the negligent faults of those whose minds are impure—even when outwardly they appear endowed with discipline and proper conduct.

Verse 109

प्रायश्चित्तैर्गुरुः शास्ता न च तैरीक्ष्यते यमः । पारदारिकचौराणामन्यायव्यवहारिणाम्

For such people, the guru becomes the chastiser through acts of expiation (prāyaścitta), and by those expiations Yama does not look upon them to punish—namely, adulterers, thieves, and those who engage in unjust dealings.

Verse 110

नृपतिः शासकः प्रोक्तः प्रच्छन्नानां च धर्मराट् । तस्मात्कृतस्य पापस्य प्रायश्चित्तं समाचरेत्

A king is declared to be the ruler—and, for those who act in secrecy, the very sovereign of dharma. Therefore, for any sin that has been committed, one should duly undertake expiation.

Verse 111

नाभुक्तस्यान्यथा नाशः कल्पकोटिशतैरपि । यः करोति स्वयं कर्म कारयेद्वानुमोदयेत्

For one who has not yet experienced the fruit of his deeds, there is no other way for it to be destroyed—even in hundreds of crores of kalpas. Whether a person performs an action himself, has it done by another, or approves of it, its consequence must be faced.

Verse 112

कायेन मनसा वाचा तस्य चाधोगतिः फलम् । इति संक्षेपतः प्रोक्ताः पापभेदास्त्रिधाधुना

By body, by mind, and by speech—its result is a downward course, a fall into lower states. Thus, in brief, the divisions of sin have now been stated as threefold.

Verse 113

कथ्यंते गतयश्चित्रा नराणां पापकर्मणाम् । एतत्ते नृपते धर्म फलं प्रोक्तं सुविस्तरात्

The varied destinies of men who commit sinful deeds are being described. Thus, O king, the fruit of dharma has been explained to you in full detail.

Verse 114

अन्यत्किंते प्रवक्ष्यामि तन्मे ब्रूहि नरोत्तम । अधर्मस्य फलं प्रोक्तं धर्मस्यापि वदाम्यहम्

What else shall I explain to you? Tell me, O best of men. I have described the fruit of adharma; now I shall also speak of the fruit of dharma.

Verse 115

इत्युक्त्वा मातलिस्तत्र राजानं सर्ववत्सलम् । तस्मिन्धर्मप्रसंगेन इत्याख्यातं महात्मना

Having said this, Mātali there addressed the king, beloved of all. Then, in the course of that discourse on dharma, the great-souled one narrated it thus.