Adhyaya 48

Verse 1

ब्रह्मोवाच । अतः परं तु विप्रर्षे चांडालपतितो द्विजः । प्रलप्य च बहून्शोकान्जगाम कश्यपं मुनिम्

Brahmā said: Thereafter, O best of brāhmaṇas, that twice-born man—fallen into the condition of a caṇḍāla—lamented long in many sorrows and went to the sage Kaśyapa.

Verse 2

गत्वोवाच मुनिश्रेष्ठ वदास्माकं हितं वचः । यथा पापाद्विमुच्येहं मुनिश्रेष्ठ तथा कुरु

Approaching him, he said: “O best of sages, speak to us a beneficial word. O best of sages, act so that I may be freed here, in this very life, from sin.”

Verse 3

तमुवाच महातेजा ईषद्धास्यः समंततः । कश्यप उवाच । संदर्शनाच्च म्लेच्छानामुपशांतोसि वै स्वयम्

Then the great and radiant sage, with a faint smile, addressed him: Kaśyapa said, “Indeed, merely by the sight of the mlecchas you have yourself become calmed and pacified.”

Verse 4

गायत्र्याश्च जपैर्होमैर्व्रतैश्चांद्रायणदिभिः । स्मर नित्यं हरेः पादमुपोष्य हरिवासरम्

With the recitation of the Gāyatrī, with japa, with fire-offerings, and with vows such as the Cāndrāyaṇa, ever remember the feet of Hari—fasting on Hari’s sacred day.

Verse 5

अहर्निशं हरेर्ध्यानं प्रणामं कुरु तं प्रभुम् । तीर्थस्नानेन मंत्रेण पंकस्यांतं गमिष्यसि

Day and night, meditate on Hari and bow to that Lord. By bathing at a sacred tīrtha with the proper mantra, you will reach the end of the mire of sin and suffering.

Verse 6

ततः पापक्षयादेव ब्राह्मणत्वं च लप्स्यसे । व्रतैर्वृषाधिकैर्मोक्षं नाशयन्कल्मषं द्विज

Then, through the very destruction of sin, you will attain Brahminhood. By undertaking vows rich in righteousness, you will destroy impurity and attain liberation, O twice-born.

Verse 7

मुनेस्तस्य वचः श्रुत्वा कृतकृत्योऽभवत्तदा । पुण्यं स विविधं कृत्वापुनर्ब्रह्मत्वमाप्तवान्

Having heard the sage’s words, he then felt his duty fulfilled. Performing various meritorious acts, he attained Brahminhood once again.

Verse 8

ततस्तप्त्वा तपस्तीव्रंस्वर्लोकं चिरमभ्यगात् । सद्वृत्तस्याखिलं पापं क्षयं याति दिने दिने

Then, having performed intense austerities, he attained Svarga and remained there for a long time. For one who is of good conduct, all sin diminishes day by day.

Verse 9

असद्वृत्तस्य पुण्यं हि क्षयं यात्यंजनोपमम् । अनाचाराद्धतो विप्र आचारात्सुरतां व्रजेत्

Indeed, the merit of one who lives by bad conduct perishes—like añjana (collyrium) that is used up. Through lack of right conduct a brāhmaṇa is ruined; through right conduct he may attain the state of the gods.

Verse 10

ततः कंठगतैः प्राणैराचारं कुरुते द्विजः । कर्मणा मनसांगेन सदाचारं सदा कुरु

Then, even as his life-breath rises to his throat, the twice-born strives to maintain right conduct. By deed, by mind, and by the body’s limbs—practice good conduct always.

Verse 11

कश्यपस्योपदेशेन स विनीतोऽभवद्द्विजः । आचारं तु पुनः कृत्वा तपस्तप्तत्वा दिवं गतः

Through Kaśyapa’s instruction, that twice-born man became disciplined. Having once again adopted right conduct and performed austerities, he went to heaven.

Verse 12

अनाचारी हतो विप्रः स्वर्गलोकेषु गर्हितः । आचारं तु पुनः कृत्वा सुरलोके महीयते

A brāhmaṇa who is without right conduct is ruined and is censured even in the heavenly worlds. But when he resumes proper conduct, he is honored in the realm of the gods.

Verse 13

नारद उवाच । प्राप्नुवंति गतिं लोकाः पूजयित्वा द्विजोत्तमान् । द्विजानां पीडनं कृत्वा गतिं गच्छति कां प्रभो

Nārada said: People attain an auspicious destiny by honoring the best of the twice-born (brāhmaṇas). But, O Lord, having harmed the twice-born, to what destination does one go?

Verse 14

ब्रह्मोवाच । क्षुधा संतप्तदेहानां ब्राह्मणानां महात्मनाम् । नार्चयेच्छक्तितो भक्त्या स याति नरकं नरः

Brahmā said: One who, though able, does not honor with devotion the great-souled brāhmaṇas whose bodies are scorched by hunger—such a man goes to hell.

Verse 15

परुषेण क्रोशयित्वा क्रोधाद्यस्तु विसर्जयेत् । स याति नरकं घोरं महारौरवकृच्छ्रकम्

One who, out of anger and the like, makes another weep by harsh speech is bound for a dreadful hell, enduring the severe torment of Mahāraurava.

Verse 16

सन्निवृत्तस्ततः कीटाद्यन्त्यजातिषु जायते । ततो रोगी दरिद्रस्तु क्षुधया परिपीडितः

Having fallen away from right conduct, he is then born among worms and other low births; thereafter he becomes sickly and poor, tormented by hunger.

Verse 17

नावमन्येत्ततो विप्रं क्षुधया गृहमागतम् । न ददामीति यो ब्रूयाद्देवाग्निब्राह्मणेषु सः

Therefore one should not disrespect a brāhmaṇa who comes to one’s home afflicted by hunger. Whoever says, “I will not give,” offends the gods, the sacred fire, and the brāhmaṇas.

Verse 18

तिर्यग्योनिशतं गत्वा चांडाल्यमुपगच्छति । पादमुद्यम्य यो विप्रं हंति गां पितरौ गुरुम्

One who, raising his foot, strikes a brāhmaṇa—or kills a cow, or his parents, or his teacher—after passing through hundreds of births among animal wombs, falls into the state of a caṇḍāla, an outcaste.

Verse 19

रौरवे नियतो वासस्तस्य नास्तीह निष्कृतिः । यदि पुण्याद्भवेज्जन्म स एव पंगुतां व्रजेत्

In the Raurava hell his dwelling is fixed; for him there is no expiation here. Even if, by some merit, he should be born again, he would still fall into lameness.

Verse 20

अतिदीनो विषादी च दुःखशोकाभिपीडितः । एवं जन्मत्रयं प्राप्य भवेत्तस्य च निष्कृतिः

Extremely wretched, despondent, and tormented by suffering and grief—having thus undergone three births, his expiation then comes to pass.

Verse 21

मुष्टिचपेटकीलैश्च हन्याद्विप्रं तु यः पुमान् । तापने रौरवे घोरे कल्पांतं सोपि तिष्ठति

That man who strikes a brāhmaṇa with fists, slaps, or sharp weapons remains until the end of the aeon in the dreadful hells called Tāpana and Raurava.

Verse 22

अथ जन्म समासाद्य कुक्कुरः क्रूरचंडकः । अंत्यजातिषु जातोपि दरिद्रः कुक्षिशूलवान्

Then, obtaining such a birth, he became a dog—fierce and savage; and even when born among the lowest castes, he remained poor and afflicted with pain in the belly.

Verse 23

पादमुद्यच्छते वा यस्तस्य पादे शिलीपदः । खंजो वा मंदजंघो वा खण्डपादो भवेन्नरः

If a person raises his foot to strike, his foot becomes afflicted with elephantiasis; the man becomes lame, or weak-legged, or even maimed in the foot.

Verse 24

पक्षवातेन चांगानि प्रकंपंते सदैव हि । मातरं पितरं विप्रं स्नातकं च तपस्विनम्

Through paralysis his limbs ever tremble. Such is the lot of one who harms or dishonors mother and father, a brāhmaṇa, a snātaka—consecrated by sacred study and bath—and an ascetic.

Verse 25

हत्वा गुरुगणं क्रोधात्कुंभीपाके चिरं भवेत् । उषित्वा चैव जायेत कीटजातिषु तत्परम्

He who, in wrath, slays a multitude of teachers abides long in the Kumbhīpāka hell; and after dwelling there, he is born among insect kinds, devoted to that low estate.

Verse 26

विरुद्धं परुषं वाक्यं यो वदेद्धि द्विजातिषु । अष्टौ कुष्ठाः प्रजायंते तस्य देहे दृढं सुत

He who, among the twice-born, speaks words that are contrary and harsh—eight kinds of leprosy take firm root in his body, O steadfast son.

Verse 27

विचर्चिकाथ दद्रूश्च मंडलः शुक्ति सिध्मकौ । कालकुष्ठस्तथा शुक्लस्तरुणश्चातिदारुणः

There are also vicarcikā, dadru, maṇḍala, śukti, and sidhmaka; likewise kālakuṣṭha, śukla, and taruṇa—skin diseases exceedingly dreadful.

Verse 28

ततो भिषक्प्रयोगे च पापात्पुण्यं पलायते । अपुण्याज्जलरेखेव तेनैव निधनं व्रजेत्

Then, when in such sin one turns to a physician’s treatment, merit (puṇya) flees because of that fault—like a line drawn upon water that vanishes; and by that very sin one goes to ruin.

Verse 29

एषां मध्ये महाकुष्ठास्त्रय एव प्रकीर्तिताः । कालकुष्ठस्तथा शुक्लस्तरुणश्चातिदारुणः

Among these, three are renowned as the great forms of leprosy: black leprosy, white leprosy, and the ‘taruṇa’ type—exceedingly dreadful.

Verse 30

महापातकभावानां ज्ञानात्संसर्गतोपि वा । अतिपातकिनामेव त्रयो देहे भवंति वै

Even by knowingly associating with those inclined to great sins—or even through mere contact—three faults indeed arise in the body of the exceedingly sinful.

Verse 31

संसर्गात्सहसंबंधाद्रोगः संचरते नृणाम् । दूरात्परित्यजेद्धीरः स्पृष्ट्वा स्नानं समाचरेत्

From contact and close association, disease spreads among people. Therefore the prudent should keep away at a distance; if one has touched, one should duly perform a bath.

Verse 32

पतितं कुष्ठसंयुक्तं चांडालं च गवाशिनम् । श्वानं रजस्वलां भिल्लं स्पृष्ट्वा स्नानं समाचरेत्

After touching a fallen (patita) person, one afflicted with leprosy, a caṇḍāla, a cow-eater, a dog, a menstruating woman, or a Bhilla, one should duly perform a purificatory bath.

Verse 33

दुरितस्यानुरूपेण देहे कुष्ठा व्यवस्थिताः । इहलोके परत्रैवाप्यत्र नास्ति तु संशयः

In accordance with one’s sin, leprosy becomes established in the body—both in this world and even in the next; of this there is no doubt.

Verse 34

न्यायेनोपार्जितां वृत्तिं ब्रह्मस्वं हरते तु यः । अक्षयं नरकं प्राप्य पुनर्जन्म न विद्यते

Whoever seizes the livelihood earned by righteousness—property belonging to the brāhmaṇas—attains an imperishable hell, and for him there is no rebirth thereafter.

Verse 35

पिशुनो यस्तु विप्राणां रंध्रान्वेषणतत्परः । तं दृष्ट्वाप्यथवा स्पृष्ट्वा सचेलो जलमाविशेत्

A slanderer intent on searching out the faults of the brāhmaṇas—on seeing him, or even after touching him—one should enter water while still clothed, for purification.

Verse 36

ब्रह्मस्वं प्रणयाद्भुक्तं दहत्यासप्तमं कुलम् । विक्रमेण तु भुंजानो दशपूर्वान्दशापरान्

Property belonging to a brāhmaṇa, if consumed out of misplaced affection or favoritism, burns the offender’s line up to the seventh generation. But one who consumes it by force destroys ten generations before and ten generations after.

Verse 37

न विषं विषमित्याहुर्ब्रह्मस्वं विषमुच्यते । विषमेकाकिनं हंति ब्रह्मस्वं पुत्रपौत्रकम्

They say that poison is not truly ‘poison’; what is called ‘poison’ is the property of a brāhmaṇa when wrongfully taken. Poison kills only a solitary person, but misappropriating a brāhmaṇa’s wealth destroys one along with one’s sons and grandsons.

Verse 38

मोहाच्च मातरं गत्वा ब्राह्मणीं च गुरोस्त्रियम् । पतित्वा रौरवे घोरे पुनरुत्पत्तिदुर्लभः

Driven by delusion, one who approaches his own mother and also the brāhmaṇī, the wife of his teacher—having fallen into the dreadful Raurava hell—finds rebirth exceedingly hard to attain.

Verse 39

पतंति पितरस्तस्य कुंभीपाकेथ तापने । अवीचिकालसूत्रे च महारौरवरौरवे

His forefathers fall into the hells of Kumbhīpāka and Tāpana, and also into Avīcī, Kālasūtra, Mahāraurava, and Raurava.

Verse 40

कदाचिदपि वा तेषां निष्कृतिं नानुमेनिरे । प्राणं हत्वा द्विजातीनां स्वयं यात्यपुनर्भवम्

They never acknowledged any expiation for such a deed. Having taken the life of the twice-born, one goes of oneself to a state of no return—irreversible ruin.

Verse 41

पतंति पुरुषास्तस्य रौरवे च सहस्रशः । नारद उवाच । सर्वेषामेव विप्राणां वधे च पातकं समम्

Thousands of that man’s followers fall into the Raurava hell. Nārada said: “For all brāhmaṇas alike, the sin incurred by killing them is the same.”

Verse 42

विषमं वा कुतस्तिष्ठेत्तत्त्वतो वक्तुमर्हसि । ब्रह्मोवाच । हत्वा विप्रं ध्रुवं पुत्र पातकं यदुदाहृतम्

“Then where does the inequality of karmic consequence truly lie? You should explain it in accordance with reality.” Brahmā said: “My son, it is indeed declared to be a certain sin to kill a brāhmaṇa.”

Verse 43

लभते ब्रह्महा घोरं वक्तव्यं चापरं शृणु । लक्षकोटिसहस्राणां ब्राह्मणानां वधं भजेत्

A slayer of a brāhmaṇa incurs a dreadful sin; hear also what more must be said: he becomes guilty as though he had killed hundreds of thousands of crores of brāhmaṇas.

Verse 44

वेदशास्त्रयुतं हत्वा श्रोत्रियं विजितेंद्रियम् । विप्रं च वैष्णवं हत्वा तस्माद्दशगुणोत्तरम्

Having slain a śrotriya—endowed with Veda and śāstra and self-controlled—and having slain a Vaiṣṇava brāhmaṇa, the sin is said to be tenfold greater than that.

Verse 45

स्ववंशान्पातयित्वा तु पुनर्जन्म न विंदते । त्रिवेदं स्नातकं हत्वा वधस्यांतं न विन्दते

But having caused the downfall of one’s own lineage, one does not obtain rebirth; and having slain a snātaka learned in the three Vedas, one does not find an end to that killing—its sin does not come to an end.

Verse 46

श्रोत्रियं च सदाचारं तीर्थमंत्रप्रपूतकम् । ईदृशं ब्राह्मणं हन्तुः पापस्यांतो न विद्यते

For the killer of such a brāhmaṇa—learned in the Veda, of good conduct, and purified by sacred rites and mantras—there is no end to sin.

Verse 47

अपकारं समुद्दिश्य द्विजः प्राणान्परित्यजेत् । दृश्यते येन चान्येन ब्रह्महा स भवेन्नरः

If a twice-born man gives up his life with the intention of causing harm, and it is witnessed by someone else, that man becomes a brahmahā, a slayer of a brāhmaṇa.

Verse 48

वचोभिः परुषैर्वृत्तैः पीडितस्ताडितो द्विजः । यमुद्दिश्य त्यजेत्प्राणांस्तमाहुर्ब्रह्मघातिनम्

If a dvija, tormented and struck by harsh words and cruel conduct, gives up his life with someone in mind, that person is said to be a brahma-hantā, a slayer of a brāhmaṇa.

Verse 49

ऋषयो मुनयो देवाः सर्वे ब्रह्मविदस्तथा । देशानां पार्थिवानां च स च वध्यो भवेदिह

The ṛṣis, the munis, and even the gods—all knowers of Brahman—declare that among rulers of lands and kings as well, such a person indeed becomes liable to execution here in this world.

Verse 50

अतो ब्रह्मवधं प्राप्य पितृभिः सह पच्यते । प्रायोपवेशकं विप्रं बुधः संमानयेद्ध्रुवम्

Therefore, having incurred the sin of brahmin-slaying, he is tormented (in hell) along with his forefathers. A wise person should certainly honor a brāhmaṇa who has undertaken prāyopaveśa, a fast unto death.

Verse 51

दोषैश्चापि विनिर्मुक्तमुद्दिश्य प्राणमुत्सृजेत् । स प्रलिप्तो वधैर्घोरैर्न तु यं परिकीर्तयेत्

Even if one were to give up one’s life with the intention of being free from faults, such a person—tainted by dreadful acts of killing—should not be spoken of in praise.

Verse 52

आत्मघातं द्रुमारोहं कोटरै रूपजीविनं । यः कुर्यादात्मनोघातं स्ववंशे ब्रह्महा भवेत्

Whoever commits self-destruction—whether by self-harm, by climbing a tree (to die), or by entering a hollow (to perish while living on in another form)—that person becomes a slayer of a brāhmaṇa within his own lineage.

Verse 53

भ्रूणं च घातयेद्यस्तु शिशुं वा आतुरं गुरुम् । ब्रह्महा स्वयमेव स्यान्न तु यं परिकीर्तयेत्

Whoever kills an embryo, or a child, or an ailing teacher—he becomes, of himself, a slayer of a brāhmaṇa; he is not to be spoken of with honor or praised.

Verse 54

मारयेच्च सगोत्रं वा ब्राह्मणं ब्राह्मणाधमः । तस्यैव तद्भवेत्पापं न तु यं परिकीर्त्तयेत्

Even if a vile brāhmaṇa were to kill a brāhmaṇa of his own lineage, the sin of that deed would fall only upon the killer himself—and not upon the one whose name he might cite or invoke.

Verse 55

पीडयित्वा द्विजं शूद्रः स्वकार्यं चापि साधयेत् । तत्रापापे च शूद्रस्य पातकं नान्यथा भवेत्

If a Śūdra, having harassed a twice-born man, accomplishes his own purpose thereby, then—when that act is judged not sinful for the Śūdra—no transgression arises otherwise.

Verse 56

तात्कालिक वधं हत्वा हंतारमाततायिनं । न च हंता च तत्पापैर्लिप्यते द्विजसत्तम

Having slain, on the spot, a murderous aggressor (ātatāyin), the slayer is not tainted by the sin arising from that act—O best of twice-born ones.

Verse 57

आततायिनमायांतमपि वेदांतगं रणे । जिघांसंतं जिघांसेच्च न तेन ब्रह्महा भवेत्

Even if an aggressor comes to attack—though he be a knower of Vedānta—one may, in battle, kill him who seeks to kill; by that act one does not become a slayer of a brāhmaṇa.

Verse 58

अग्निदो गरदश्चैव धनहारी च सुप्तघः । क्षेत्रदारापहारी च षडेते ह्याततायिनः

The arsonist, the poisoner, the thief who steals wealth, the killer of one who is asleep, the usurper of land, and the abductor of one’s wife—these six are indeed called ‘ātatāyins’ (violent aggressors).

Verse 59

खलो राजवधोद्योगी पितॄणां च वधे रतः । अनुयायी नृपो राज्ञश्चत्वारश्चाततायिनः

A wicked man intent on killing the king, one who delights in killing his elders (fathers/forefathers), the king’s follower, and the king himself—these four are to be regarded as aggressors (ātatāyin).

Verse 60

तत्क्षणान्न मृतं विप्रं पुनर्हंतुं न युज्यते । पुर्नहत्वा वधं घोरं ज्ञानात्प्राप्नोति निश्चितं

If, at that very moment, the brāhmaṇa is not dead, it is not proper to strike him again. But if one kills again, one surely incurs a dreadful act of slaughter, as is certainly known from the teaching of sacred knowledge.

Verse 61

लोके विप्रसमो नास्ति पूजनीयो जगद्गुरुः । हत्वा तं यद्भवेत्पापं तत्परं च न विद्यते

In the world there is none equal to a brāhmaṇa; he is to be revered as the teacher of the world. The sin that arises from killing him—no sin greater than that exists.

Verse 62

देववत्पूजनीयोसौ देवासुरगणैर्नरैः । ब्राह्मणस्य समो नास्ति त्रिषु लोकेषु निश्चितं

He is to be honored like a god by the hosts of devas and asuras and by human beings; indeed, it is certain that in the three worlds there is none equal to a brāhmaṇa.

Verse 63

नारद उवाच । कां वृत्तिं समुपाश्रित्य जीवितव्यं द्विजेन हि । अपानेन सुरश्रेष्ठ तत्वतो वक्तुमर्हसि

Narada said: “By relying on what means of livelihood should a twice-born (brāhmaṇa) indeed maintain his life? O best of the gods, you ought to explain it truthfully in accordance with reality.”

Verse 64

ब्रह्मोवाच । अयाचिता च या भिक्षा प्रशस्ता सा प्रकीर्तिता । उञ्छवृत्तिस्ततो भद्रा सुभद्रा सर्ववृत्तिषु

Brahmā said: Alms received without being asked for are declared praiseworthy. Therefore the livelihood of gleaning fallen ears of grain (uñcha) is auspicious—indeed the most auspicious among all ways of living.

Verse 65

यामाश्रित्य मुनिश्रेष्ठा गच्छंति ब्रह्मणः पदम् । दक्षिणा यज्ञशेषाणां ग्राह्या यज्ञगतेन हि

Relying upon that sacred means, the best of sages attain the abode of Brahmā. Indeed, the dakṣiṇā—the ritual fee—is to be accepted from the remnants of the yajña, for the rite itself authorizes it.

Verse 66

पाठनं याजनं कृत्वा ग्रहीतव्यं धनं द्विजैः । पाठयित्वा पठित्वा च कृत्वा स्वस्त्ययनं शुभं

Having performed teaching and officiated at sacrifices, the twice-born should accept remuneration. Having instructed others and having recited the Veda themselves, they should also perform the auspicious svastyayana rite.

Verse 67

ब्राह्मणानामिदं जीव्यं शिष्टा वृत्तिः प्रतिग्रहः । शास्त्रोपजीविनो धन्या धन्या वृक्षोपजीविनः

For Brahmins, this is a proper livelihood: the approved vocation of receiving gifts. Blessed are those who live by the śāstras; blessed too are those who live by the produce of trees.

Verse 68

धन्या वृक्षलताजीव्या वाटीसस्योपजीविनः । अन्न जंतु वधे पापं तस्य दोषोपशांतये

Blessed are those who live by trees and creepers, and those who subsist on garden produce; for in killing creatures for food there is sin—such a diet is for the pacification of that fault.

Verse 69

नवधान्यानि शस्तानि विप्रेभ्यः संप्रदापयेत् । न चेत्प्राणिवधे ह्यत्र क्षीयंते चायुषो ध्रुवं

One should duly offer the nine kinds of grains and fitting provisions to the Brāhmaṇas; otherwise, through harm to living beings, one’s lifespan surely diminishes.

Verse 70

तस्माद्दद्यात्सुबहूनि पितृदेवद्विजातिषु । अभावात्क्षत्त्रियावृत्तिर्ब्राह्मणैरूपजीव्यते

Therefore one should give abundantly to the ancestors, the gods, and the twice-born; for when proper support is lacking, the livelihood proper to kṣatriyas ends up being sustained by brāhmaṇas.

Verse 71

न्याययुद्धेषु योद्धव्यं चरेद्वीरव्रतं शुभम् । स तया च द्विजो वृत्या यद्धनं लभते नृपात्

One should fight only in righteous wars and observe the auspicious vow of the heroic warrior; and whatever wealth a twice-born man obtains from a king through such a profession and conduct is deemed proper.

Verse 72

पितृयज्ञादिदानेषु मेध्यं तद्धनमुच्यते । समभ्यसेद्धनुर्विद्यां वेदयुक्तां सदानघः

Wealth used for the pitṛyajña, for sacrifices, and for other acts of giving is called ‘pure’. The ever-sinless should also diligently practice the science of archery, together with the guidance of the Veda.

Verse 73

शक्तिकुंतगदाखड्ग परिघाणां समंततः । अश्वारोहं गजारोहमैंद्रजालममानकं

All around were warriors bearing spears, maces, swords, and iron clubs—horsemen and elephant-riders—an astonishing spectacle, like Indra’s magic.

Verse 74

रथभूमिगतं युद्धं युक्तं सर्वत्र कारयेत् । द्विज देव ध्रुवाणां च स्त्रीणां वृत्तं तपस्विनाम्

One should ensure that warfare—whether from chariots or on the ground—is carried out rightly in every respect; and one should uphold the proper conduct of Brahmins, the gods, the steadfast in dharma, women, and ascetics.

Verse 75

साधु साध्वी गुरूणां च नृपाणां रक्षणाद्ध्रुवम् । यत्पुण्यं लभ्यते शूरैः कथं तद्ब्रह्मवादिभिः

Surely, by protecting the virtuous, chaste women, and spiritual teachers, kings obtain merit (puṇya). But how could that same merit be attained by those who speak of Brahman—the contemplatives?

Verse 76

सर्वपापक्षयं कृत्वा सोक्षयं स्वर्गमश्नुते । सम्मुखे न्याययुद्धे च पतंति ब्राह्मणा रणे

Having brought about the destruction of all sins, he attains heaven, free from decay. And in a face-to-face righteous battle, Brahmins too may fall upon the battlefield.

Verse 77

ते व्रजंति परं स्थानं न गम्यं ब्रह्मवादिनां । धर्मयुद्धस्य यद्वृत्तं शृणु पुण्यं यथार्थतः

They go to the supreme abode—one not attainable even by the expounders of Brahman. Now hear, truthfully and in full, the sacred account of what occurred in that righteous war.

Verse 78

संमुखेन प्रयुध्यंते न च गच्छंति कातरं । न भग्नं पृष्ठतो घ्नंति निःशस्त्रं प्रपलायितम्

They fight face to face and do not resort to cowardice. They do not strike one who has turned back in defeat, nor one who is unarmed and fleeing.

Verse 79

अयुध्यमानं भीरुं च पतितं गतकल्मषं । असच्छूद्रं स्तुतिप्रीतमाहवे शरणागतम्

Even one who does not fight, who is fearful, who has fallen and whose sin-stain is spent—even a lowly śūdra, one delighted by praise—if he comes in battle seeking refuge, should be received and protected.

Verse 80

हत्वा च नरकं यांति दुर्वृत्ता जयकांक्षिणः । एषा च क्षत्त्रिया वृत्तिः सदाचारैस्तु गीयते

Those of wicked conduct, craving victory, kill and thereafter go to hell. Such is the calling of kṣatriyas, as it is spoken by those devoted to righteous conduct.

Verse 81

यामाश्रित्य दिवं यांति सर्वक्षत्रियकुंजराः । धर्मयुद्धे शुभो मृत्युः संमुखे क्षत्त्रियस्य च

Relying upon that principle, all the elephant-like heroes among kṣatriyas go to heaven. In a righteous war, death is auspicious—especially when a kṣatriya meets it face to face.

Verse 82

अत्र पूतो भवेत्सोपि सर्वपापैः प्रमुच्यते । स तिष्ठेत्स्वर्गलोके च प्रासादे रत्नभूषिते

Here, even that person becomes purified and is released from all sins; and he dwells in the heavenly world, in a palace adorned with jewels.

Verse 83

जांबूनदमयस्तंभे रत्नभूषितभूतले । इष्टद्रव्यैः सुसंपूर्णे दिव्यवस्त्रोपशोभिते

With pillars made of Jāmbūnada gold and a floor adorned with jewels—abundantly furnished with cherished offerings and splendidly beautified with divine garments.

Verse 84

पुरतः कल्पवृक्षाश्च तिष्ठंति सर्वदायिनः । वापीकूपतटाकाद्यैरुद्यानैरुपशोभिते

In front stand the wish-fulfilling kalpavṛkṣa trees, bestowing all; and the place is beautifully adorned with gardens and with waters—stepwells, wells, ponds, and the like.

Verse 85

यौवनाढ्याश्च सेवंते तं देवपुरकन्यकाः । तस्याग्रतो मुदा नित्यं नृत्यंत्यप्सरसां गणाः

The maidens of the celestial city, rich in youthful beauty, attend upon him; and before him, in delight, the companies of Apsarases dance continually.

Verse 86

गीतं गायंति गंधर्वा देवाश्च स्तुतिपाठकाः । एवं क्रमेण कल्पांते सार्वभौमो भवेन्नृपः

The Gandharvas sing songs, and the gods recite hymns of praise. Thus, in due course, at the end of the kalpa, a king becomes a universal sovereign.

Verse 87

सर्वभोगैककर्ता च नीरुङ्मन्मथविग्रहः । तस्य पत्न्यः प्ररूपाढ्याः सदैव यौवनान्विताः

He alone bestows every enjoyment, and his form is free from illness—Cupid, Manmatha, embodied. His wives are richly endowed with beauty and are forever possessed of youth.

Verse 88

धर्मशीलाः सुताः शुभ्राः समृद्धाः पितृसंमताः । एवं क्रमेण भुंजंति सप्तजन्मसु क्षत्रियाः

Their sons are righteous in dharma, pure, prosperous, and approved by their forefathers. Thus, in due order, Kshatriyas enjoy prosperity through seven births.

Verse 89

अन्यायेन तु योद्धारस्तिष्ठंति नरके चिरम् । एवं च क्षत्रिया वृत्तिर्ब्राह्मणैरुपजीव्यते

Warriors who fight by injustice remain in hell for a long time. Thus the livelihood and conduct of kṣatriyas are sustained and guided by brāhmaṇas.

Verse 90

वैश्यैः शूद्रैस्तथान्यैश्च अंत्यजैर्म्लेच्छजातिभिः । ये च योधाः प्रयुध्यंते न्याययुद्धेन सर्वदा

And among Vaiśyas, Śūdras, and others as well—among those called antyajas and those born in Mleccha communities—there are warriors who always fight according to the righteous rules of war.

Verse 91

तेपि यांति परं स्थानं सर्वे वर्णा द्विजातयः । न शूरो यो द्विजो भीरुरस्त्रशस्त्रविवर्जितः

They too attain the supreme abode—all the twice-born of every varṇa. But a twice-born who is not valiant, who is fearful and devoid of weapons, is censured as unfit for the warrior’s duty.

Verse 92

विपत्तौ वैश्यवृतिं च कारयेद्द्विजसत्तमः । वैश्यवृत्तिं वणिग्भावं कृषिं चैव तथापरैः

In times of calamity, the best among the twice-born may take up the livelihood of a Vaiśya; and that Vaiśya occupation consists in trade and also in agriculture, as taught by others.

Verse 94

कारयेत्कृषिवाणिज्यं विप्रकर्म न च त्यजेत् । वणिग्भावान्मृषात्युक्तौ दुर्गतिं प्राप्नुयाद्द्विजः । आर्द्रद्रव्यं परित्यज्य ब्राह्मणो लभते शिवम् । समुत्पाद्य ततो वृत्तिं दद्याद्विप्राय सर्वशः

He may have agriculture and trade carried out, yet he should not abandon the duties proper to a brāhmaṇa. If, through a merchant’s disposition, a twice-born man speaks falsely, he falls into a miserable state. By giving up wealth gained through improper means, a brāhmaṇa attains auspiciousness. Then, having produced his livelihood, he should offer it wholly to a brāhmaṇa.

Verse 95

पितृयज्ञे तथा चाग्नौ जुहुयाद्विधिवद्द्विजः । तुलेऽसत्यं न कर्त्तव्यं तुलाधर्मप्रतिष्ठिता

A twice-born man should duly offer oblations in the rite for the ancestors and into the sacred fire; and he must not practice falsehood in weighing, for the balance is established upon dharma.

Verse 96

छलभावं तुले कृत्वा नरकं प्रतिपद्यते । अतुलं चापि यद्द्रव्यं तत्र मिथ्या परित्यजेत्

One who practices deceit in weighing falls into hell. And if some commodity is not meant to be weighed, one should not falsely treat it as though it were, and thus cheat.

Verse 97

एवं मिथ्या न कर्त्तव्या मृषा पापप्रसूतिका । नास्ति सत्यात्परोधर्मो नानृतात्पातकं परम्

Therefore one should not speak falsely; a lie gives rise to sin. There is no higher duty than truth, and no greater transgression than untruth.

Verse 98

अतः सर्वेषु कार्येषु सत्यमेव विशिष्यते । अश्वमेधसहस्रं तु सत्यं च तुलया धृतम्

Therefore, in all undertakings, truth alone stands pre-eminent. A thousand Aśvamedha sacrifices and truth were placed on a balance—and truth outweighed them.

Verse 99

अश्वमेधसहस्राद्धि सत्यमेव विशिष्यते । यो वदेत्सर्वकार्येषु सत्यं मिथ्या परित्यजेत्

Truthfulness alone surpasses even a thousand Aśvamedha sacrifices. One should speak the truth in all matters and abandon falsehood.

Verse 100

स निस्तरति दुर्गाणि स्वर्गमक्षयमश्नुते । वाणिज्यं कारयेद्विप्रो मिथ्याऽवश्यं परित्यजेत्

He crosses over grievous dangers and attains an imperishable heaven. A brāhmaṇa may engage in trade, yet he must surely renounce falsehood.

Verse 101

वृद्धिं च निक्षिपेत्तीर्थे स्वयं शेषं तु भोजयेत् । देहक्लेशात्तत्सहस्रगुणं भवति सर्वदा

One should place the surplus as an offering at a sacred tīrtha, and oneself partake only of what remains. Because of the bodily hardship, the merit of that act becomes a thousandfold—always.

Verse 102

अर्थार्जनविधौ मर्त्या विशंति विषमे जले । कांतारमटवीं चैव श्वापदैः सेवितां तथा

In the pursuit of wealth, mortals enter treacherous waters, and likewise venture into desolate forests and wildernesses frequented by wild beasts.

Verse 103

गिरिं गिरिगुहां दुर्गां म्लेच्छानां शस्त्रपातिनाम् । गृहं प्रतिभयं स्थानं धनलोभात्समंततः

A mountain, a mountain-cave, or a fortress becomes—through greed for wealth—a perilous dwelling, a fearful haunt of mlecchas who strike with weapons on every side.

Verse 104

सुतदारान्परित्यज्य दूरं गच्छंति लोभिनः । स्कंधे भारं वहंत्यन्ये तर्यां चक्रे निपातनैः

The greedy abandon their sons and wives and go far away. Some bear burdens upon their shoulders; others, beaten down, are cast into a ferry-boat or onto a wheel.

Verse 105

क्षेपणीभिर्महादुःखैस्सदा प्राणव्ययेन च । अर्थस्य संचयः पुत्र प्राणात्प्रियतरो महान्

Amid constant great sufferings and the wasting away of one’s very life, the hoarding of wealth, my son, becomes dearer—indeed more cherished—than life itself.

Verse 106

एभिर्न्यायार्जितं वित्तं वणिग्भावेन यत्नतः । पितृदेवद्विजातिभ्यो दत्तं चाक्षयमश्नुते

Wealth rightly earned by these means, through diligent effort and a merchant’s enterprise—when given to the ancestors, the gods, and the twice-born—becomes inexhaustible merit.

Verse 107

एतौ दोषौ महांतौ च वाणिज्ये लाभकर्मणि । लोभानामपरित्यागो मृषा ग्राह्यश्च विक्रयः

These two are great faults in trade pursued for profit: not giving up greed, and conducting buying and selling through falsehood (deceit).

Verse 108

एतौ दोषो परित्यज्य कुर्यादर्थार्जनं बुधः । अक्षयं लभते दानाद्वणिग्दोषैर्न लिप्यते

Abandoning these two faults, the wise should pursue the acquisition of wealth. Through giving, one attains imperishable merit and is not tainted by the defects of a merchant.

Verse 109

पुण्यकर्मरतो विप्रः कृषिं हि परिकारयेत् । वाहयेद्दिवसस्यार्धं बलीवर्दचतुष्टयम्

A Brahmin devoted to meritorious deeds should have farming carried out; he should have a team of four oxen work for half the day.

Verse 110

अभावात्त्रितयं चैव अविश्रामं न कारयेत् । चारयेच्च तृणेऽच्छिन्नै चोरव्याघ्रविवर्जिते

When these three are lacking, one should not drive the animals on without rest; rather, let them graze where the grass is uncut and the place is free from thieves and tigers.

Verse 111

दद्याद्घासं यथेष्टं च नित्यमातर्पयेत्स्वयम् । गोष्ठं च कारयेत्तस्य किंचिद्विघ्नविवर्जितम्

He should give fodder as desired and personally tend to it each day, ensuring it is satisfied. He should also have a cowshed made—free from any obstruction or disturbance.

Verse 112

सदा गोमयमूत्राभ्यां विघसैश्च विवर्जितम् । न मलं निक्षिपेद्गोष्ठे सर्वदेवनिकेतने

One should always keep the cowshed—regarded as the abode of all the gods—free from cow-dung, cow-urine, and leftover scraps; one should not throw filth into the cowshed.

Verse 113

आत्मनः शयनीयस्य सदृशं कारयेद्बुधः । समं निर्वापयेद्यत्नाच्छीतवातरजस्तथा

A wise person should have it made like his own bedding, and should carefully level and cool it evenly, so that cold, wind, and dust are likewise kept away.

Verse 114

प्राणस्य सदृशं पश्येद्गां च सामान्यविग्रहम् । अस्य देहे सुखंदुःखं तथा तस्यैव कल्पते

One should regard the cow as akin to one’s very life-breath, sharing a common embodied nature; the pleasure and pain that arise in this body are to be understood as arising for her as well.

Verse 115

अनेन विधिना यस्तु कृषिकर्माणि कारयेत् । स च गोवाहनैर्दोषैर्न लिप्येत धनी भवेत्

But whoever has agricultural work carried out according to this prescribed method is not tainted by the faults connected with oxen and conveyances, and he becomes wealthy.

Verse 116

दुर्बलं पीडयेद्यस्तु तथैव गदसंयुतम् । अतिबालातिवृद्धं च स गोहत्यां समालभेत्

Whoever oppresses the weak, likewise one afflicted with illness, and also the very young and the very old—such a person incurs the sin of cow-slaughter.

Verse 117

विषमं वाहयेद्यस्तु दुर्बलं सबलं तथा । स गोहत्यासमं पापं प्राप्नोतीह न संशयः

Whoever makes a weak animal carry an uneven or excessive load—treating the weak as though it were strong—incurs sin equal to cow-slaughter; of this there is no doubt.

Verse 118

यो वाहयेद्विना सस्यं खादंतं गां निवारयेत् । मोहात्तृणं जलं वापि स गोहत्यासमं लभेत्

Whoever makes a cow work when there is no need of a crop, or stops a cow that is eating, or—out of delusion—denies her even grass or water, incurs a sin equal to cow-slaughter.

Verse 119

संक्रांत्यां पौर्णमास्यां चामावास्यायां तथैव च । हलस्य वाहनात्पापं गवामयुतहत्यया

On the day of Saṅkrānti, on the full-moon day, and likewise on the new-moon day, the sin incurred by using a plough as a vehicle is said to be equal to the sin of killing ten thousand cows.

Verse 120

अमूषु पूजयेद्यस्तु सितैश्चित्रादिभिर्नरः । कज्जलैः कुसुमैस्तैलैः सोक्षयं स्वर्गमश्नुते

But the man who worships those sacred forms with white offerings, with paintings and the like—using collyrium, flowers, and oils—attains an imperishable heaven.

Verse 121

घासमुष्टिं परगवे यो ददाति सदाह्निकम् । सर्वपापक्षयस्यस्य स्वर्गं चाक्षयमश्नुते

Whoever gives, every day, a handful of grass to another’s cow attains the destruction of all sins and also enjoys an imperishable heaven.

Verse 122

यथा विप्रस्तथा गौश्च द्वयोः पूजाफलं समम् । विचारे ब्राह्मणो मुख्यो नृणां गावः पशौ तथा

Just as a Brāhmaṇa is revered, so too is the cow; the fruit of worship of both is equal. Yet, in deliberation the Brāhmaṇa is foremost among humans, and among animals the cow is foremost.

Verse 123

नारद उवाच । विप्रो ब्रह्ममुखे जातः कथितो मे त्वयानघ । कथं गोभिः समो नाथ विस्मयो मे विधे ध्रुवम्

Nārada said: “O sinless one, you have told me that a Brāhmaṇa is born from Brahmā’s mouth. Then how is he equal to cows, O Lord? Truly, O Creator, this is a great wonder to me.”

Verse 124

ब्रह्मोवाच । शृणु चात्र यथातथ्यं ब्राह्मणानां गवां यथा । एकपिंडक्रियैक्यं तु पुरुषैर्निर्मितं पुरा

Brahmā said: “Listen here to the matter as it truly is—how it is in the case of Brāhmaṇas and of cows. In former times, men established the principle of unity: that a single piṇḍa (funeral rice-ball offering) and a single set of rites constitute a shared bond.”

Verse 125

पुरा ब्रह्ममुखोद्भूतं कूटं तेजोमयं महत् । चतुर्भागप्रजातं तद्वेदोग्निर्गौर्द्विजस्तथा

In ancient times, from Brahmā’s mouth there arose a great, radiant, concentrated mass of splendor, filled with tejas. Divided into four parts, from it were brought forth the Veda, Agni (Fire), the Cow, and the twice-born (the Brāhmaṇa).

Verse 126

प्राक्तेजः संभवो वेदो वह्निरेव तथैव च । परतो गौस्तथा विप्रो जातश्चैव पृथक्पृथक्

From the primordial radiance (tejas) the Veda came into being, and likewise Agni. Thereafter the Cow and the Brāhmaṇa were also born—each separately, each distinct.

Verse 127

तत्र सृष्टा मया चादौ वेदाश्चत्वार एकशः । स्थित्यर्थं सर्वलोकानां भुवनानां समंततः

There, in the beginning, I created the four Vedas as one whole, for the sake of sustaining all the worlds and all the realms on every side.

Verse 128

अग्निर्हव्यानि भुंजीत देवहेतोस्तथा द्विजः । आज्यं गोप्रभवं विद्धि तस्मादेते प्रसूतकाः

Agni consumes the sacrificial oblations for the sake of the devas, and likewise the twice-born (the brāhmaṇa) partakes of what is offered. Know that ghee arises from the cow; therefore these are called “prasūtaka,” born of her and derived from her.

Verse 129

न संति यदि लोकेषु चत्वारोमी महत्तराः । तदाखिलं च भुवनं नष्टं स्थावरजंगमम्

If these four great ones did not exist in the worlds, then the entire universe—both the immovable and the moving—would be destroyed.

Verse 130

एभिर्धृताः सदा लोकाः प्रतिष्ठंति स्वभावतः । स्वभावो ब्रह्मरूपोसावेते ब्रह्ममयाः स्मृताः

By these, the worlds are ever sustained and remain established by their own inherent nature. That inherent nature is of the form of Brahman; therefore they are remembered as permeated by Brahman.

Verse 131

तस्माद्गौः पूजनीयोसौ विप्र देवासुरैरपि । उदारः सर्वकार्येषु जातस्तथ्यो गुणाकरः

Therefore, O brāhmaṇa, that cow is worthy of worship—even by the devas and the asuras. She is generous in every undertaking, truly born as a benefactress, and a mine of virtues.

Verse 132

सर्वदेवमयः साक्षात्सर्वसत्वानुकंपकः । अस्य कार्यं मया सृष्टं पुरैव पोषणं प्रति

He is directly the embodiment of all the gods and is compassionate toward all beings. Long ago I created this very function of his for the purpose of nourishment and sustenance of the world.

Verse 133

अतएव मया दत्तं वरं चातिसुशोभनम् । एकजन्मनि ते मोक्षस्तवास्त्विति विनिश्चितम्

Therefore, I have granted you this exceedingly splendid boon: it is firmly decided that liberation (mokṣa) shall be yours within a single lifetime.

Verse 134

अत्रैव ये मृता गावस्त्वागच्छंति ममालयम् । पापस्य कणमात्रं तु तेषां देहेन तिष्ठति

Those cows that die right here come to my abode; not even the slightest particle of sin remains clinging to their bodies.

Verse 135

देवी गौर्धेनुका देवाश्चादिदेवी त्रिशक्तिका । प्रसादाद्यस्य यज्ञानां प्रभवो हि विनिश्चितः

She is the Goddess—the wish-fulfilling cow (Dhenu), the very assemblage of the gods, the primordial Goddess of the three powers; by her grace alone the arising of sacrifices (yajñas) is assured.

Verse 136

गवां सर्वपवित्राणि पुनंति सकलं जगत् । मूत्रं गोर्गोमयं क्षीरं दधिसर्पिस्तथैव च

All the supremely purifying substances of cows purify the entire world—namely the cow’s urine, cow-dung, milk, curd, and ghee as well.

Verse 137

अमीषां भक्षणे पापं न तिष्ठति कलेवरे । तस्माद्घृतं दधि क्षीरं नित्यं खादंति धार्मिकाः

In consuming these, sin does not remain in the body. Therefore the righteous regularly partake of ghee, curd, and milk.

Verse 138

विशिष्टं सर्वद्रव्येषु गव्यमिष्टं परं शुभम् । यस्यास्ये भोजनं नास्ति तस्य मूर्तिस्तु पूतिका

Among all substances, what comes from the cow is regarded as most distinguished, most desired, and supremely auspicious. But one who has no food in his mouth—his very form is but a stench.

Verse 139

अन्नाद्यं पंचरात्रेण सप्तरात्रेण वै पयः । दधि विंशतिरात्रेण घृतं स्यान्मासमेककम्

Cooked food remains fit for five nights; milk, indeed, for seven nights. Curd remains fit for twenty nights, while ghee can remain fit for a full month.

Verse 140

अगव्यैर्यस्तु भुंक्ते वै मासमेकं निरंतरम् । भोजने तस्य मर्त्यस्य प्रेताः खादंति चैव हि

But whoever, for a full month without interruption, eats food prepared with things not derived from the cow—at that mortal’s meal the pretas, spirits of the departed, indeed partake and feed.

Verse 141

परमान्नं परं शुद्धं स्विन्नं चातपतण्डुलैः । भुक्त्वा तु यत्कृतं पुण्यं कोटिकोटिगुणं भवेत्

If one eats the supremely pure dish called paramānna, cooked by steaming sun-dried rice, the merit produced thereby becomes multiplied by tens of millions of times.

Verse 142

अन्यच्चापि च यद्द्रव्यं हविष्यं शास्त्रनिर्मितम् । तद्भुक्तवा यत्कृतं कर्म सर्वं लक्षगुणं भवेत्

And further, whatever other substance is prescribed by the scriptures as haviṣya, an oblation established by sacred rule—when one consumes it, whatever act is then performed, all of it becomes multiplied a hundred-thousandfold.

Verse 143

निरामिषं च यत्किंचित्तस्माद्यद्यत्फलं लभेत् । तस्माद्गौः सर्वकार्येषु शस्त एको युगेयुगे

Whatever fruit one may obtain from any non-violent observance, that is, from meatless discipline—therefore the cow alone is praised in all undertakings, in every age, yuga after yuga.

Verse 144

सर्वदा सर्वकामेषु धर्मकामार्थमोक्षदः । नारद उवाच । केषु किं वा प्रयोगेण परं पुण्यं प्रकीर्तितं

At all times, for all desired aims, it bestows dharma, kāma, artha, and mokṣa. Nārada said: “In which things, or by what method of application, is the highest merit declared?”

Verse 145

वद तत्सर्वलोकेश यथा जानामि तत्वतः । ब्रह्मोवाच । सकृत्प्रदक्षिणं कृत्वा गोधनं चाभिवंदयेत्

“Tell me that, O Lord of all worlds, so that I may know it in truth.” Brahmā said: “Having performed one pradakṣiṇā (reverent circumambulation), one should also bow in reverence to the herd of cows.”

Verse 146

सर्वपापैर्विनिर्मुक्तः स्वर्गं चाक्षयमश्नुते । सुराचार्यो यथा वंद्यः पूज्योसौ माधवो यथा

Freed from all sins, he attains the imperishable heaven. As the preceptor of the gods is worthy of reverence, so too is he worthy of worship—like Mādhava (Viṣṇu) Himself.

Verse 147

सप्तप्रदक्षिणं कृत्वा चैश्वर्यात्पाकशासनः । कल्य उत्थाय गोमध्ये पात्रं गृह्य सहोदकम्

Having performed seven pradakṣiṇās, Pākaśāsana (Indra), endowed with sovereignty, rose at dawn; and, standing amid the cows, he took up a vessel together with water.

Verse 148

निषिंचेद्यो गवां शृंगं मस्तकेनैव तज्जलम् । प्रतीच्छेत निराहारस्तस्य पुण्यं निबोधत

Know the merit of this: if someone pours water from a cow’s horn and receives that water upon his very head while fasting, then listen to the puṇya—the spiritual merit—that accrues to him.

Verse 149

श्रूयंते यानि तीर्थानि त्रिषु लोकेषु नारद । सिद्धचारणयुक्तानि सेवितानि महर्षिभिः

O Nārada, the tīrthas—the sacred places of pilgrimage spoken of throughout the three worlds, frequented by Siddhas and Cāraṇas—are also visited and revered by the great ṛṣis.

Verse 150

अभिषेकस्समस्तेषां गवां शृंगोदकस्य च । प्रातरुत्थाय यो मर्त्यः स्पृशेद्गां च घृतं मधु

The abhiṣeka (ritual bathing) of all cows is enjoined, and likewise the use of water taken from a cow’s horn. A mortal who rises at dawn and touches a cow, and also ghee and honey, gains merit.

Verse 151

सर्षपांश्च प्रियंगूंश्च कल्मषात्प्रतिमुच्यते । घृतक्षीरप्रदा गावो घृतयोन्यो घृतोद्भवाः

One is freed from impurity by offering mustard seeds and priyaṅgu (fragrant millet). The cows that bestow ghee and milk are born of ghee, have ghee as their source, and arise from ghee.

Verse 152

घृतनद्यो घृतावर्तास्ता मे संतु सदा गृहे । घृतं मे सर्वगात्रेषु घृतं मे मनसि स्थितम्

May rivers of ghee and whirlpools of ghee ever be present in my home. May ghee pervade all my limbs; may ghee abide within my mind.

Verse 153

गावो ममाग्रतो नित्यं गावः पृष्ठत एव च । गावश्च सर्वगात्रेषु गवांमध्ये वसाम्यहम्

Cows are always before me; cows are also behind me. Cows are in all my limbs; I dwell in the midst of cows.

Verse 154

इत्याचम्य जपेन्मंत्रं सायंप्रातरिदं शुचिः । सर्वपापक्षयस्तस्य स्वर्लोके पूजितो भवेत्

Having thus performed ācamana, a pure person should recite this mantra in the evening and in the morning; for him all sins are destroyed, and he becomes honored in Svarga-loka.

Verse 155

यथा गौश्च तथा विप्रो यथाविप्रस्तथा हरिः । हरिर्यथा तथा गंगा एतेन ह्यवृषाः स्मृताः

As the cow is, so is the brāhmaṇa; as the brāhmaṇa is, so is Hari. As Hari is, so is the Gaṅgā—by this teaching they are remembered as ‘avṛṣāḥ’, those who must never be harmed.

Verse 156

गावो बंधुर्मनुष्याणां मनुष्या बांधवा गवाम् । गौश्च यस्मिन्गृहे नास्ति तद्बंधुरहितं गृहम्

Cows are the kin of human beings, and human beings are the kin of cows. The house in which there is no cow is a house bereft of relatives.

Verse 157

गोमुखे चाश्रिता वेदाः सषडंगपदक्रमाः । शृंगयोश्च स्थितौ नित्यं सहैव हरिकेशवौ

In the cow’s mouth abide the Vedas, together with the six auxiliaries and the ordered sequence of their words; and upon the two horns ever stand Hari and Keśava together.

Verse 158

उदरेऽवस्थितः स्कंदः शीर्षे ब्रह्मा स्थितः सदा । वृषद्ध्वजो ललाटे च शृंगाग्र इंद्र एव च

Skanda abides in its belly; Brahmā ever resides upon its head. The Bull-bannered Lord (Śiva) is on its forehead, and Indra is indeed at the very tip of its horn.

Verse 159

कर्णयोरश्विनौ देवौ चक्षुषोश्शशिभास्करौ । दंतेषु गरुडो देवो जिह्वायां च सरस्वती

In the ears are the two Aśvin gods; in the eyes are the Moon and the Sun. In the teeth is the divine Garuḍa, and on the tongue is Sarasvatī.

Verse 160

अपाने सर्वतीर्थानि प्रस्रावे चैव जाह्नवी । ऋषयो रोमकूपेषु मुखतः पृष्ठतो यमः

In the lower bodily passage are all sacred fords (tīrthas); in the seminal flow is the River Jāhnavī (Gaṅgā). The sages dwell in the pores of the skin; in front is the mouth, and behind is Yama, lord of death.

Verse 161

धनदो वरुणश्चैव दक्षिणं पार्श्वमाश्रितौ । वामपार्श्वे स्थिता यक्षास्तेजस्वंतो महाबलाः

Kubera, lord of wealth, and Varuṇa were stationed on the right side; on the left side stood the Yakṣas—radiant and of great might.

Verse 162

मुखमध्ये च गंधर्वा नासाग्रे पन्नगास्तथा । खुराणां पश्चिमे पार्श्वेऽप्सरसश्च समाश्रिताः

Gandharvas dwell in the middle of the mouth; likewise, Nāgas abide at the tip of the nose; and Apsarases are stationed on the rear side of the hooves.

Verse 163

गोमये वसते लक्ष्मीर्गोमूत्रे सर्वमंगला । पादाग्रे खेचरा वेद्या हंभाशब्दे प्रजापतिः

In cow-dung dwells Lakṣmī; in cow-urine abides all auspiciousness. At the forepart of the hoof are to be known the celestial beings (khecaras); and in the sound “haṃbhā” is Prajāpati.

Verse 164

चत्वारः सागराः पूर्णा धेनूनां च स्तनेषु वै । गां च स्पृशति यो नित्यं स्नातो भवति नित्यशः

Indeed, the udders of cows are filled with the four oceans. Therefore, one who touches a cow every day becomes, in effect, bathed and purified every day.

Verse 165

अतो मर्त्यः प्रपुष्टैस्तु सर्वपापैः प्रमुच्यते । गवां रजः खुरोद्धूतं शिरसा यस्तु धारयेत्

Therefore, a mortal is freed from all sins—even those grown strong—if he bears upon his head the dust of cows, raised up by their hooves.

Verse 166

स च तीर्थजले स्नातः सर्वपापैः प्रमुच्यते । नारद उवाच । गवां च दशवर्णानां कस्य दाने च किंफलम्

And likewise, having bathed in the water of a sacred ford (tīrtha), he is released from all sins. Nārada said: “Of the ten colors of cows, by donating which one, what spiritual fruit is obtained?”

Verse 167

ब्रूहि तत्त्वं गुरुश्रेष्ठ परमेष्ठिन्प्रियं यदि । ब्रह्मोवाच । श्वेतां गां ब्राह्मणे दत्वा मानवश्चेश्वरो भवेत्

“Tell me the truth, O best of gurus, if you are dear to the Supreme Lord.” Brahmā said: “By giving a white cow to a brāhmaṇa, a human being may become lordly—prosperous and powerful.”

Verse 168

प्रासादे वसते नित्यं भोगी च सुखमेधते । धूम्रा तु स्वर्गकांतार संसारे पापमोक्षिणी

She ever dwells in a lofty palace, and the enjoyer prospers in happiness. But Dhūmrā is like a wilderness even in heaven; in worldly existence it becomes a liberator from sin.

Verse 169

अक्षयं कपिलादानं कृष्णां दत्वा न सीदति । पांडुरा दुर्लभा लोके गौरी च कुलनंदिनी

The merit of gifting a tawny cow (kapilā) is inexhaustible; and by giving a black cow one does not fall into distress. A pale cow is rare in the world, and so too is Gaurī, the joy of her lineage.

Verse 170

रक्ताक्षी रूपकामस्य धनकामस्य नीलिका । एकां च कपिलां दत्वा सर्वपापैः प्रमुच्यते

Raktākṣī, the red-eyed cow, fulfills the longing for beauty, and Nīlikā fulfills the longing for wealth. By gifting even a single tawny kapilā cow, one is released from all sins.

Verse 171

यत्तु बाल्यकृतं पापं यौवने वार्धके कृतम् । वाचाकृतं कर्मकृतं मनसा यत्प्रचिंतितं

Whatever sin was committed in childhood, done in youth or in old age—whether wrought by speech, carried out by deed, or even merely conceived within the mind—

Verse 172

अगम्यागमनं चैव मित्रद्रोहे च पातकम् । मानकूटं तुलाकूटं कन्यानृतं गवानृतम्

Illicit union with one who must not be approached, and the sin of betraying a friend; deceit in measures, deceit in weights, falsehood concerning a maiden, and falsehood concerning cattle—

Verse 173

सर्वं च नाशयेत्क्षिप्रं कपिलां यः प्रयच्छति । दशयोजनविस्तीर्णा महापारा महानदी

All this is swiftly destroyed by one who promptly donates a tawny kapilā cow. There is a mighty river, ten yojanas wide, with vast and lofty banks.

Verse 174

नारा च जलकांतारे प्रसृते चोदकार्णवे । यावद्वत्सस्य द्वौ पादौ मुखं यावन्न जायते

In the watery wilderness, when the ocean of waters had spread forth—so it remained until the calf’s two feet appeared, and until its mouth had not yet come to birth.

Verse 175

तावद्गौः पृथिवी ज्ञेया यावद्गर्भं न मुंचति । सुवर्णशृंगीं वस्त्राढ्यां सर्वालंकारभूषिताम्

So long as she has not yet delivered her calf, a cow should be known as equal to the Earth—golden-horned, richly clothed, and adorned with every ornament.

Verse 176

ताम्रपृष्ठीं रौप्यखुरां तथा कांस्योपदोहनाम् । शोभितां गंधपुष्पैश्च सर्वालंकारभूषितां

A cow with a copper-hued back, silver hooves, and a bronze milking-vessel—adorned with fragrant flowers and embellished with every ornament.

Verse 177

ईदृशीं कपिलां दद्याद्द्विजातौ वेदपारगे । सर्वपापक्षयस्तस्य विष्णुलोकेऽच्युतो भवेत्

If one gives such a tawny kapilā cow to a twice-born brāhmaṇa learned in the Vedas, all one’s sins are destroyed, and in Viṣṇu’s world one becomes imperishable.

Verse 178

तस्यां तु दुह्यमानायां भूमौ पतंति बिंदवः । आरामादि विजायंते बहुपुष्पफलोत्तमाः

And as that Earth was being milked, drops fell upon the ground; from them arose gardens and the like, abounding in excellent flowers and fruits.

Verse 179

यत्र कामफला वृक्षा नद्यः पायसकर्दमाः । प्रासादाश्चापि सौवर्णास्तत्र गच्छंति गोप्रदाः

Where the trees yield every desired fruit, where the rivers run with rice-pudding and mud of sweet milk, and where even palaces are made of gold—there go those who have gifted cows in charity.

Verse 180

दशधेनूश्च यो दद्यादेकं चैव धुरंधरं । समानं तु फलं प्रोक्तं ब्रह्मणा समुदाहृतम्

Whoever gives ten milch-cows, or even offers a single strong, burden-bearing bull—Brahmā has proclaimed that the spiritual reward is the same.

Verse 181

एकं च दशभिर्दद्यात्सहस्राणां शतं फलम् । तस्यानुसारतो वेद्यं फलं नारद यत्नतः

If, in place of one, one gives ten, the fruit becomes a hundredfold among thousands. According to that proportion, O Nārada, the resulting merit should be understood with care.

Verse 182

पितॄनुद्दिश्य यः पुत्रो वृषं च मोक्षयेद्भुवि । पितरो विष्णुलोकेषु महीयंते यथेप्सितम्

That son who, with his ancestors in mind, releases a bull upon the earth—his forefathers are honored in the worlds of Viṣṇu, exactly as they desire.

Verse 183

चतस्रो वत्सतर्यश्च एकस्यैव वृषस्य च । मोक्ष्यंते सर्वतः पुत्र विधिरेष सनातनः

Four heifers and a single bull are to be released in every direction, O son—this is the eternal injunction.

Verse 184

यावंति चैव रोमाणि तस्य तासां च सर्वशः । तावद्वर्षसहस्राणि स्वर्गं भुजंति मानवाः

For as many hairs as there are on his body—indeed, on all of them altogether—so many thousands of years do human beings enjoy heaven.

Verse 185

लांगूलेन वृषो यच्च जलं चोत्क्षिपति ध्रुवं । तत्तोयं तु सहस्राब्दं पितॄणाममृतं भवेत्

Whatever water a bull surely splashes up with its tail—indeed, that water becomes amṛta, nectar for the Pitṛs, for a thousand years.

Verse 186

खुरेण कर्षयेद्भूमिं ततो लोष्ठं च कर्दमः । पितृभ्यश्च स्वधा तत्र लक्षकोटिगुणं भवेत्

If the earth is ploughed with a hoof, then clods and mud arise; and there, the offering called svadhā made to the Pitṛs is multiplied a hundred-thousand crores of times.

Verse 187

विद्यमाने च जनके यदि माता विनश्यति । चंदनेनांकिता धेनुस्तस्याः स्वर्गाय दीयते

If, while one’s father is still alive, the mother dies, then a cow marked with sandal paste should be given in charity for her attainment of heaven.

Verse 188

दाता चैव पितॄणां च ऋणं चैव प्रमुंचति । अक्षयं लभते स्वर्गं पूजितो मघवा यथा

A giver also releases the debt owed to the Pitṛs; and he attains an imperishable heaven—honored like Maghavā (Indra).

Verse 189

सर्वलक्षणसंयुक्ता तरुणा गौः पयस्विनी । समाप्रसूतिका भद्रा सा च गौः पृथिवी स्मृता

Endowed with every auspicious mark, youthful and rich in milk—having calved at the proper time and being blessed—such a cow is remembered as the Earth herself.

Verse 190

तस्य दानेन मंत्रस्य पृथ्वीदानसमं फलं । शतक्रतुसमो मर्त्यः कुलमुद्धरते शतं

By gifting that mantra, one gains merit equal to the gift of the entire earth. Such a mortal becomes equal to Śatakratu (Indra) and uplifts a hundred members of his lineage.

Verse 191

गवां च हरणं कृत्वा मृते गोरथवत्सके । क्रिमिपूर्णे स कूपे च तिष्ठेदाभूतसंप्लवं

Having stolen cows, when the cow, the chariot, and the calf have perished, that person must remain in a worm-filled well until the cosmic dissolution of beings.

Verse 192

गवां चैव वधं कृत्वा पितृभिः सह पच्यते । रौरवे नरके घोरे तावत्कालं प्रतिक्रिया

Having killed cows, one is cooked together with one’s ancestors in the dreadful Raurava hell—this is the consequence for that length of time.

Verse 193

गोप्रचारप्रभग्नश्च षंडवाहनबंधनः । अक्षयं नरकं प्रायान्पुनर्जन्मनि जन्मनि

One who obstructs the grazing of cows, and one who ties up the bull that bears the load, goes to an imperishable hell—again and again, in birth after birth.

Verse 194

सकृच्च श्रावयेद्यस्तु कथां पुण्यतमामिमां । सर्वपापक्षयस्तस्य देवैश्च सह मोदते

But whoever causes this supremely holy account to be heard even once—his every sin is destroyed, and he rejoices together with the gods.

Verse 195

य इदं शृणुयाद्वापि परं पुण्यतमं महत् । सप्तजन्मकृतात्पापान्मुच्यते तत्क्षणेन हि

Whoever even listens to this supreme, most holy and great teaching is, in that very instant, freed from sins amassed over seven lifetimes.