किमत्र बहुनोक्तेन न तदस्ति महीसुराः । यदप्राप्यं भवेन्मासि माधवे माधवार्चनात्
What is the use of many words here, O best of sages? There is nothing unattainable in the month of Mādhava by worshipping Mādhava.
शृणुध्वं च पुरावृत्तमिहार्थे परमाद्भुतम् । ब्राह्मणस्य च संवादं यमस्य च महात्मनः
Now hear the ancient, most wonderful story related to this, the conversation between a Brāhmaṇa and the great soul Yama.
मध्यदेशे महाग्रामो ब्राह्मणानां बभूव ह । गंगायमुनयोर्मध्ये यामुनस्य गिरेरधः
In the middle country there was a great village of Brāhmaṇas, situated between the Gaṅgā and Yamunā, below the mountain of Yamunā.
विद्वांसस्तत्र भूयिष्ठा ब्राह्मणाश्चावसंस्तदा । अथ प्राह यमः कंचित्पुरुषं कृष्णपिंगलम्
There, most of the Brāhmaṇas were learned. Then Yama spoke to a certain man, dark and tawny.
रक्ताक्षमूर्द्ध्वरोमाणं काकजंघाक्षिनासिकम् । गच्छ त्वं भो महाग्रामं गत्वा ब्राह्मणमानय
With red eyes, hair standing upright, and crow-like legs, eyes, and nose—he said, 'Go, you, to the great village and bring a Brāhmaṇa.'
वसिष्ठगोत्रसंभूतं नामतो यज्ञदत्तकम् । शमे निविष्टं विद्वांसं यज्ञकर्मविशारदम्
One born of the lineage of Vasiṣṭha, named Yajñadatta, established in tranquility, learned, and skilled in sacrificial rites.
नचान्यमानयेथास्त्वं सगोत्रं तस्य पार्श्वतः । सहितादृग्गुणस्तेन तुल्योऽध्ययन जन्मना
And you should not bring anyone else of his family to his side—only one who is equal to him in learning, qualities, and birth.
आकृत्या च तथा चिह्नैः समस्तेनैव सत्तमः । तमानय यथोद्दिष्टा पूजा कार्या हि तस्य मे
By his appearance and by all his distinguishing marks, recognize the best among them; bring him as specified, for worship must be performed for him on my behalf.
स गत्वा प्रतिकूलं तु चकार यमशासनम् । तमेव मानयामास प्रतिषिद्धो यमेन यः
He went and, acting contrary, carried out Yama's command; he honored only the one forbidden by Yama.
तस्मै यमः समुत्थाय पूजां कृत्वा च धर्मवित् । प्रोवाच नीयतामेष सोऽन्य आनीयतामिति
Then Yama, the knower of righteousness, rose up, performed worship for him, and said, 'Let this one be taken away; bring another instead.'
सूत उवाच- एवमुक्ते तु वचने धर्मराजेन स द्विजः । उवाच धर्मराजं तं निर्विण्णो गमनाय वै
Sūta said: When these words were spoken by Dharmarāja, that twice-born one, disheartened at the prospect of returning, addressed Dharmarāja.
ब्राह्मण उवाच- कस्मादहमिहानीतः कस्मात्प्रेरयसे पुनः । गंतुं नैवोत्सहे तत्र मर्त्यलोकं पुनः प्रभो
The Brāhmaṇa said: Why have I been brought here? Why do you send me back again? O Lord, I am not able to return to the mortal world.
यम उवाच- इह क्षीणायुषां पुंसां वासः पुण्यवतां भवेत् । अयं वै धर्मराजस्य लोको धर्मः प्रकीर्तितः
Yama said: Here is the abode for those whose lifespan has ended, if they are virtuous; this world of Dharmarāja is called the realm of righteousness.
सौख्यभूमिरियं सर्वा धर्मराजोऽहमीश्वरः । पुण्यापुण्यानुसारेण जंतूनां सुखदुःखदः
This entire realm is a place of happiness; I, Dharmarāja, am the lord here, giving happiness or suffering to beings according to their merit or demerit.
पापिनां यमरूपोऽस्मि नृणां निरयदायकः । तथा पुण्यवतां सौख्य स्वर्गदो धर्म मूर्तिमान्
For the sinful, I am Yama, the giver of hell to men; likewise, for the virtuous, I am the embodiment of Dharma, the giver of happiness and heaven.
गच्छ विप्र त्वमद्यैव निलयं स्वं यथागतः । अद्यापि दशवर्षाणामायुस्ते परिवर्तते
Go, Brāhmaṇa, today itself, to your own dwelling as you came; even now, ten years of your lifespan remain.
क्षये तवायुषः प्राप्तिर्लोकस्यास्य भविष्यति । प्रष्टव्यं च त्वया ह्यन्यत्पृच्छस्व प्रब्रवीमि ते
When your lifespan is exhausted, you will attain this world; you may ask me anything else—ask, and I will tell you.
ब्राह्मण उवाच- यत्कृत्वा सुमहत्पुण्यं स्वर्गः स्याद्ब्रूहि तन्मम । सर्वस्य हि प्रमाणंत्वं धर्माधर्मविनिश्चये
The Brāhmaṇa said: Tell me what great meritorious act leads to heaven; for you are the authority in deciding righteousness and unrighteousness for all.
यदि देव मया सम्यग्गंतव्यं निजमंदिरे । तद्ब्रूहि कर्मणा केन पतंति नरके नराः
If, O god, I must properly return to my own house, then tell me by what action men fall into hell.
व्रजंति केन वै स्वर्गं तत्सर्वं कृपया वद । यम उवाच- कर्मणा मनसा वाचा ये धर्मविमुखा नराः
By what do they go to heaven? Tell me all this out of kindness. Yama said: Those men who turn away from righteousness by deed, mind, or speech—
विष्णुभक्तिविहीना ये ते वै निरयगामिनः । पश्यंति भेदबुद्ध्या ये ब्रह्माणं शंकरं हरिम्
Those who lack devotion to Viṣṇu, they indeed go to hell; those who see Brahmā, Śaṅkara, and Hari as separate,
विरक्ता विष्णुविद्यासु नरा निरयगामिनः । कुलदेशोचितं कर्म यस्त्यक्त्वान्यत्समाचरेत्
Those men who are averse to the knowledge of Viṣṇu go to hell; one who abandons the actions appropriate to his lineage or country and does something else,
कामाद्वा यदि वा मोहात्स याति नरकं नरः । अयाज्ययाजकश्चैव याज्यानां च विवर्जकः
Whether out of desire or delusion, that man goes to hell; one who performs sacrifices for the unworthy, or avoids those worthy of sacrifice,
विरतो विष्णुविद्यासु स भुंक्ते नरकान्बहून् । अदत्वा पितृदेवेभ्यो विप्रेभ्यो मर्त्यबंधुषु
He who turns away from the knowledge of Viṣṇu experiences many hells; and one who does not give to ancestors, gods, Brāhmaṇas, or mortal relatives—
सधनो म्रियते पापः स याति नरकान्बहून् । सर्वाण्यन्नानि सिद्धानि पाकभेदं करोति यः
The sinner who dies while preparing food, and who alters the proper method of cooking all kinds of food, goes to many hells.
अवैश्वदेवं भुंजीत स याति नरकं चिरम् । बहुद्रोहेण भूतानां येऽजयंति धनं द्विज
He who eats without offering to the Viśvadevas goes to hell for a long time; and those who, with much harm to living beings, acquire wealth, O twice-born one—
धनवंतो निरयगा दांभिका दुःखभागिनः । नास्तिक्यादथ वा लोभान्मोहात्काले यथोदिते
—those wealthy ones who are deceitful, who suffer misery, whether from atheism, greed, or delusion at the appointed time, go to hell.
भक्त्या न श्राद्धदा ये स्युः पच्यंते नरकेषु ते । दीयमानस्य वित्तस्य ब्राह्मणेभ्यस्तु पापकृत्
Those who do not give the śrāddha offering with devotion are cooked in hell; and the sinner who obstructs the giving of wealth to Brāhmaṇas—
विघ्नमाचरते योऽसौ नरो निरयगो भवेत् । सामान्य दक्षिणां लब्ध्वा गृह्णात्येको विमोहतः
—he who causes obstacles becomes a dweller in hell; and one who, out of delusion, takes the common gift alone—
नास्तिक्यभावनिरतो नरः स्यान्नरकालये । असहिष्णुतया तस्य गुणानां कारणं भवेत्
—a man devoted to atheistic thinking dwells in hell; and due to his intolerance, this becomes the cause of his faults.