Praise and Procedure of Donating the Two-Faced Kapilā Cow and the Golden Pot
Hema-kumbha
Uttara Bhāga · Dāna-vidhi — Catalog of major transgressions (mahāpātaka) in purification discourse
महापातकयुक्तोऽपि वञ्चको ब्रह्मदूषकः ॥ निन्दको ब्राह्मणानां च तथा कर्मावदूषकः
mahāpātakayukto 'pi vañcako brahmadūṣakaḥ || nindako brāhmaṇānāṃ ca tathā karmāvadūṣakaḥ
mahApAtakayukto.api vaMchako brahmadUShakaH || nindako brAhmaNAnAM cha tathA karmAvadUShakaH
แม้ผู้ประกอบด้วยมหาบาป—ผู้หลอกลวง ผู้ทำให้พรหมวิทยาเสื่อม ผู้ติเตียนพราหมณ์ และผู้ดูหมิ่นการประกอบกรรมพิธี—(ก็ยังอยู่ในขอบเขตแห่งข้อความนี้)
Varāha
Dharma is upheld not only by acts but by honoring the sources of dharma (śāstra, brāhmaṇas, ritual obligations); contempt corrodes one’s inner fitness (adhikāra).
Avoid nindā (slander) of teachers, brāhmaṇas, and rites; cultivate śraddhā and truthful conduct; when fallen, seek corrective action rather than doubling down.
The purificatory scope extends even to mahāpātakins and social-religious offenders: deceivers, defilers of brahma-vidyā/śāstra, revilers of brāhmaṇas, and disparagers of karma (ritual duty).
Such offenders are not excluded from purification if they undertake the prescribed remedy; persistent nindā and dharma-contempt deepen demerit and social-spiritual downfall.
Varāha Purāṇa 112.36 (grave sins listed); Varāha Purāṇa 112.38–112.39 (purification via go-dāna and observance details)
The verse preserves a moral vocabulary shared with Dharmaśāstra traditions, showing how Purāṇas echoed and adapted juridical-ethical categories for devotional instruction.
None; the focus is ethical typology rather than sacred geography.
To recognize socially defined categories of harm—deception, denigration of learning and ritual, and social disparagement—as serious moral faults within the text’s ethical framework.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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