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Shloka 24

नरक-निर्णयः, पाप-कर्म-फल-व्यवस्था, प्रायश्चित्त-क्रमः, तथा हरि-स्मरण-परमत्वम्

मधुहा ग्रामहन्ता च याति वैतरणीं नरः

madhuhā grāmahantā ca yāti vaitaraṇīṃ naraḥ

He who destroys honey (and its sources), and he who devastates a village—such a person is made to pass into the Vaitaraṇī.

मधुहाhoney-stealer; destroyer of honey (beehives)
मधुहा:
Karta (Subject/कर्ता)
TypeNoun
Rootमधु + हन् (प्रातिपदिक: -हा)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; तत्पुरुष-समासः (मधु हन्ति/हरति इति)
ग्रामहन्ताdestroyer of a village
ग्रामहन्ता:
Karta (Subject/कर्ता)
TypeNoun
Rootग्राम + हन् (प्रातिपदिक: हन्तृ)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; तत्पुरुष-समासः (ग्रामं हन्ति इति)
and
:
Sambandha (Connector/सम्बन्ध)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय; समुच्चय (conjunction)
यातिgoes
याति:
Kriya (Action/क्रिया)
TypeVerb
Rootया (धातु)
Formलट्-लकार (Present), प्रथमपुरुष (3rd person), एकवचन; परस्मैपद
वैतरणीम्the Vaitaraṇī (river of hell)
वैतरणीम्:
Karma (Object/कर्म)
TypeNoun
Rootवैतरणी (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया (2nd/Accusative), एकवचन
नरःa man
नरः:
Karta (Subject/कर्ता)
TypeNoun
Rootनर (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

Sage Parāśara (teaching Maitreya)

Speaker: Parasara

Topic: Which acts lead to which narakas; ecological and social harms as sin

Teaching: Ethical

Quality: stern

Cosmic Hierarchy: Lokas (worlds)

Concept: Destroying honey sources (injuring life-sustaining ecology) and devastating human settlements incur karmic punishment symbolized by the Vaitaraṇī crossing.

Vedantic Theme: Dharma

Application: Practice non-violence toward ecosystems and communities; protect pollinators, forests, and social welfare as dharmic duty.

Vishishtadvaita: Beings and nature are modes of the Lord; harming them violates one’s duty within His cosmic body.

P
Parāśara
M
Maitreya
V
Vaitaraṇī

FAQs

In this verse, Vaitaraṇī functions as a punitive passage associated with severe wrongdoing, marking the soul’s encounter with karmic retribution for destructive acts.

By pairing “destroying honey” with “destroying a village,” Parāśara frames both ecological devastation and social violence as grave adharma that leads to harsh afterlife consequences.

Even when Vishnu is not named in the line, the Purana’s ethic assumes a Vishnu-governed cosmos where dharma is upheld and karma unfailingly yields results, reinforcing divine sovereignty over moral order.