पतंति पितरस्तस्य कुंभीपाकेथ तापने। अवीचिकालसूत्रे च महारौरवरौरवे
His ancestors fall into Kumbhipaka, Tāpana, Avīci, Kālasūtra, Mahāraurava, and Raurava.
कदाचिदपि वा तेषां निष्कृतिं नानुमेनिरे। प्राणं हत्वा द्विजातीनां स्वयं यात्यपुनर्भवम्
At no time did they allow atonement for them; having killed the life of twice-borns, he himself attains no rebirth.
पतंति पुरुषास्तस्य रौरवे च सहस्रशः। नारद उवाच-। सर्वेषामेव विप्राणां वधे च पातकं समम्
Thousands of men fall into Raurava because of him. Narada said: In the killing of all Brahmins, the sin is equal.
विषमं वा कुतस्तिष्ठेत्तत्त्वतो वक्तुमर्हसि। ब्रह्मोवाच-। हत्वा विप्रं ध्रुवं पुत्र पातकं यदुदाहृतम्
How could there be any difference? You should speak the truth of it. Brahma said: Having killed a Brahmin, O son, the sin described is certain.
लभते ब्रह्महा घोरं वक्तव्यं चापरं शृणु। लक्षकोटिसहस्राणां ब्राह्मणानां वधं भजेत्
The killer of a Brahmin attains a terrible fate; hear also another to be spoken: he incurs the killing of a hundred thousand crores of Brahmins.
वेदशास्त्रयुतं हत्वा श्रोत्रियं विजितेंद्रियम्। विप्रं च वैष्णवं हत्वा तस्माद्दशगुणोत्तरम्
Having killed a learned Brahmin versed in Veda and scripture, with controlled senses, or a Vaishnava Brahmin, the sin is ten times greater.
स्ववंशान्पातयित्वा तु पुनर्जन्म न विंदते। त्रिवेदं स्नातकं हत्वा वधस्यांतं न विन्दते
Having caused his own lineage to fall, he does not attain rebirth; having killed a Triveda graduate, he finds no end to the killing.
श्रोत्रियं च सदाचारं तीर्थमंत्रप्रपूतकम्। ईदृशं ब्राह्मणं हन्तुः पापस्यांतो न विद्यते
If one kills a Brahmin who is learned, of good conduct, purified by pilgrimage and mantra, for such a Brahmin's killer, there is no end to sin.
अपकारं समुद्दिश्य द्विजः प्राणान्परित्यजेत्। दृश्यते येन चान्येन ब्रह्महा स भवेन्नरः
If a Brahmin gives up his life because of harm intended, and is seen by another, that man becomes a Brahmin-killer.
वचोभिः परुषैर्वृत्तैः पीडितस्ताडितो द्विजः। यमुद्दिश्य त्यजेत्प्राणांस्तमाहुर्ब्रह्मघातिनम्
If a Brahmin, afflicted by harsh words and conduct, is struck and gives up his life because of someone, they call him a Brahmin-slayer.
ऋषयो मुनयो देवाः सर्वे ब्रह्मविदस्तथा। देशानां पार्थिवानां च स च वध्यो भवेदिह
All sages, ascetics, gods, and knowers of Brahman, as well as rulers of lands, declare that he is to be killed here.
अतो ब्रह्मवधं प्राप्य पितृभिः सह पच्यते। प्रायोपवेशकं विप्रं बुधः संमानयेद्ध्रुवम्५० 1.48.
Therefore, having committed Brahmin-killing, he is cooked together with his ancestors; a wise man should certainly honor a Brahmin who fasts unto death.
दोषैश्चापि विनिर्मुक्तमुद्दिश्य प्राणमुत्सृजेत्। स प्रलिप्तो वधैर्घोरैर्न तु यं परिकीर्तयेत्
If, being free from faults, he gives up his life for another, he is stained by terrible killings, but not the one for whom it is done.
आत्मघातं द्रुमारोहं कोटरै रूपजीविनं। यः कुर्यादात्मनोघातं स्ववंशे ब्रह्महा भवेत्
Self-killing, climbing trees, living in caves, or taking the form of a beast—whoever kills himself becomes a Brahmin-killer in his own lineage.
भ्रूणं च घातयेद्यस्तु शिशुं वा आतुरं गुरुम्। ब्रह्महा स्वयमेव स्यान्न तु यं परिकीर्तयेत्
Whoever kills a fetus, a child, a sick person, or a teacher, becomes himself a Brahmin-killer, but not the one for whom it is done.
मारयेच्च सगोत्रं वा ब्राह्मणं ब्राह्मणाधमः। तस्यैव तद्भवेत्पापं न तु यं परिकीर्त्तयेत्
If a low Brahmin kills a Brahmin of his own lineage, the sin belongs to him alone, not to the one for whom it is done.
पीडयित्वा द्विजं शूद्रः स्वकार्यं चापि साधयेत्। तत्रापापे च शूद्रस्य पातकं नान्यथा भवेत्
If a Shudra, having oppressed a Brahmin, accomplishes his own purpose, then the sin of killing falls upon the Shudra and not otherwise.
तात्कालिक वधं हत्वा हंतारमाततायिनं। न च हंता च तत्पापैर्लिप्यते द्विजसत्तम
Having killed a murderer at that time, neither the killer nor the murdered is tainted by those sins, O best of Brahmins.
आततायिनमायांतमपि वेदांतगं रणे। जिघांसंतं जिघांसेच्च न तेन ब्रह्महा भवेत्
If one kills, in battle, even a learned Vedic scholar who comes as an assailant with intent to kill, one does not become a slayer of a Brahmin by that act.
अग्निदो गरदश्चैव धनहारी च सुप्तघः। क्षेत्रदारापहारी च षडेते ह्याततायिनः
An arsonist, a poisoner, a thief of wealth, a killer of those asleep, and one who abducts land or a wife—these six are called assailants.
खलो राजवधोद्योगी पितॄणां च वधे रतः। अनुयायी नृपो राज्ञश्चत्वारश्चाततायिनः
A wicked person intent on killing a king, one who delights in killing his own ancestors, and a king who follows another king—these four are also assailants.
तत्क्षणान्न मृतं विप्रं पुनर्हंतुं न युज्यते। पुर्नहत्वा वधं घोरं ज्ञानात्प्राप्नोति निश्चितं
If a Brahmin is killed in such a moment, it is not proper to kill him again; but if one kills him knowingly, one certainly incurs a terrible sin.
लोके विप्रसमो नास्ति पूजनीयो जगद्गुरुः। हत्वा तं यद्भवेत्पापं तत्परं च न विद्यते
There is no one equal to a Brahmin in the world; he is to be revered as the teacher of the universe. The sin incurred by killing him is unsurpassed.
देववत्पूजनीयोसौ देवासुरगणैर्नरैः। ब्राह्मणस्य समो नास्ति त्रिषु लोकेषु निश्चितं
He is to be worshipped like a god by gods, demons, and men; there is truly no one equal to a Brahmin in all the three worlds.
नारद उवाच-। कां वृत्तिं समुपाश्रित्य जीवितव्यं द्विजेन हि। अपानेन सुरश्रेष्ठ तत्वतो वक्तुमर्हसि
Nārada said: By what means of livelihood should a twice-born live, O best of gods? Please tell me this truly and in detail.
ब्रह्मोवाच-। अयाचिता च या भिक्षा प्रशस्ता सा प्रकीर्तिता। उञ्छवृत्तिस्ततो भद्रा सुभद्रा सर्ववृत्तिषु
Brahmā said: That alms which is not begged for is declared to be praiseworthy; the gleaner's livelihood is best, most excellent among all ways of living.
यामाश्रित्य मुनिश्रेष्ठा गच्छंति ब्रह्मणः पदम्। दक्षिणा यज्ञशेषाणां ग्राह्या यज्ञगतेन हि
By following this, the best of sages attain the state of Brahman; the gifts remaining from sacrifices are to be accepted only by those who have participated in the sacrifice.
पाठनं याजनं कृत्वा ग्रहीतव्यं धनं द्विजैः। पाठयित्वा पठित्वा च कृत्वा स्वस्त्ययनं शुभं
After teaching or officiating at sacrifices, the twice-born may accept wealth; after teaching, reciting, and performing auspicious rites.
ब्राह्मणानामिदं जीव्यं शिष्टा वृत्तिः प्रतिग्रहः। शास्त्रोपजीविनो धन्या धन्या वृक्षोपजीविनः
This is the proper livelihood for Brahmins; the accepted means is receiving gifts. Those who live by the scriptures are blessed, as are those who live by trees.
धन्या वृक्षलताजीव्या वाटीसस्योपजीविनः। अन्न जंतु वधे पापं तस्य दोषोपशांतये
Blessed are those who live by creepers and trees, and those who subsist on the produce of gardens; for the sin of killing living beings for food, this is a remedy for that fault.