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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-51

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मार्कण्डेय उवाच ।
दुः सहस्याभवद्भार्या निर्माष्टिर्नाम नामतः ।
जाता कलेस्तु भार्यायामृतौ चाण्डालदर्शनात् ॥१॥
1. mārkaṇḍeya uvāca .
duḥ sahasyābhavadbhāryā nirmāṣṭirnāma nāmataḥ .
jātā kalestu bhāryāyāmṛtau cāṇḍāladarśanāt.
1. mārkaṇḍeyaḥ uvāca duḥsahasya abhavat bhāryā nirmāṣṭiḥ nāma
nāmataḥ jātā kaleḥ tu bhāryāyām ṛtau cāṇḍāla-darśanāt
1. Mārkaṇḍeya said: Duḥsaha had a wife named Nirmāṣṭi, who was born from Kali's wife, conceived during her fertile period (ṛtau) after seeing a Caṇḍāla.
तयोरपत्यान्यभवने जगद्व्यापीनि षोडश ।
अष्टौ कुमाराः कन्याश्च तथाष्टावतिभीषणाः ॥२॥
2. tayorapatyānyabhavane jagadvyāpīni ṣoḍaśa .
aṣṭau kumārāḥ kanyāśca tathāṣṭāvatibhīṣaṇāḥ.
2. tayoḥ apatyāni abhavan jagat-vyāpīni ṣoḍaśa
aṣṭau kumārāḥ kanyāḥ ca tathā aṣṭau ati-bhīṣaṇāḥ
2. They had sixteen offspring that pervaded the world: eight sons and eight daughters, all exceedingly terrible.
तन्ताकृष्टिस्तथोक्तिश्च परिवर्तस्तथापरः ।
अङ्गध्रुक् शकुनिश्चैव गण्डप्रान्तरतिस्तथा ॥३॥
3. tantākṛṣṭistathoktiśca parivartastathāparaḥ .
aṅgadhruk śakuniścaiva gaṇḍaprāntaratistathā.
3. tantā-kṛṣṭiḥ tathā uktiḥ ca parivartaḥ tathā aparaḥ
aṅgadhruk śakuniḥ ca eva gaṇḍa-prānta-ratiḥ tathā
3. Tantākṛṣṭi, then Ukṭi, and another named Parivarta, Aṅgadhruk, and Śakuni, and also Gaṇḍaprāntarati.
गर्भहा सस्यहा चान्यः कुमारास्तनयास्तयोः ।
कन्याश्चान्यास्तथैवाष्टौ तासां नामानि मे शृणु ॥४॥
4. garbhahā sasyahā cānyaḥ kumārāstanayāstayoḥ .
kanyāścānyāstathaivāṣṭau tāsāṃ nāmāni me śṛṇu.
4. garbha-hā sasya-hā ca anyaḥ kumārāḥ tanayāḥ tayoḥ
kanyāḥ ca anyāḥ tathā eva aṣṭau tāsām nāmāni me śṛṇu
4. Garbhahā and Sasyahā are the other (sons). These are their (male) offspring. And there are also eight other daughters; hear their names from me.
नियोजिका वै प्रथमा तथैवान्या विरोधिनी ।
स्वयंहारकरी चैव भ्रामणी ऋतुहारिका ॥५॥
5. niyojikā vai prathamā tathaivānyā virodhinī .
svayaṃhārakarī caiva bhrāmaṇī ṛtuhārikā.
5. niyojikā vai prathamā tathā eva anyā virodhinī
svayamhārakarī ca eva bhrāmaṇī ṛtuhārikā
5. The first [daughter] is indeed Niyojikā; similarly, another is Virodhinī. And there is Svayamhārakarī, along with Bhrāmaṇī and Ṛtuhārikā.
स्मृतिबीजहरे चान्ये तयोः कन्येऽतिदारुणे ।
विद्वेषण्यष्टमी नाम कन्या लोकभयावहा ॥६॥
6. smṛtibījahare cānye tayoḥ kanye'tidāruṇe .
vidveṣaṇyaṣṭamī nāma kanyā lokabhayāvahā.
6. smṛtibījahare ca anye tayoḥ kanye ati dāruṇe
vidveṣaṇī aṣṭamī nāma kanyā lokabhayāvahā
6. And there are two others, Smṛtibījahare, their extremely cruel daughters. The eighth daughter is named Vidveṣaṇī, who causes fear among people.
एतासां कर्म वक्ष्यामि दोषप्रशमनञ्च यत् ।
अष्टानाञ्च कुमाराणां श्रुयतां द्विजसत्तम ॥७॥
7. etāsāṃ karma vakṣyāmi doṣapraśamanañca yat .
aṣṭānāñca kumārāṇāṃ śruyatāṃ dvijasattama.
7. etāsām karma vakṣyāmi doṣapraśamanam ca yat
aṣṭānām ca kumārāṇām śruyatām dvijasattama
7. I will now explain the actions of these [daughters], as well as the pacification of their flaws, and also [the actions] of the eight sons. Listen, O best among the twice-born (dvijasattama)!
दन्ताकृष्टिः प्रसुप्तानां बालानां दशनस्थितः ।
करोति दन्तसंघर्षं चिकीर्षुर्दुः सहागमम् ॥८॥
8. dantākṛṣṭiḥ prasuptānāṃ bālānāṃ daśanasthitaḥ .
karoti dantasaṃgharṣaṃ cikīrṣurduḥ sahāgamam.
8. dantākṛṣṭiḥ prasuptānām bālānām daśanasthitaḥ
karoti dantasaṃgharṣam cikīrṣuḥ duḥsaha āgamam
8. The one who stands at the teeth of sleeping children causes tooth-grinding, desiring a terrible arrival.
तस्योपशमनं कार्यं सुप्तस्य सितसर्षपैः ।
शयनस्योपरि क्षिप्तैर्मानुषैर्दशनोपरि ॥९॥
9. tasyopaśamanaṃ kāryaṃ suptasya sitasarṣapaiḥ .
śayanasyopari kṣiptairmānuṣairdaśanopari.
9. tasya upaśamanam kāryam suptasya sitasarṣapaiḥ
śayanasya upari kṣiptaiḥ mānuṣaiḥ daśana upari
9. Its pacification should be performed by men using white mustard seeds scattered upon the bed of the sleeping person and upon their teeth.
सुवार्च्चलौषधीस्नानात्तथा सच्छास्त्रकीर्तनात् ।
उष्ट्रकण्टकखड्गास्थि-क्षौमवस्त्रविधारणात् ॥१०॥
10. suvārccalauṣadhīsnānāttathā sacchāstrakīrtanāt .
uṣṭrakaṇṭakakhaḍgāsthi-kṣaumavastravidhāraṇāt.
10. suvārcālauṣadhīsnānāt tathā sacchāstrakīrtanāt
uṣṭrakaṇṭakakhaḍgāsthikṣaumavastravidhāraṇāt
10. It (pacification) is achieved by bathing with suvarcalā herbs, and also by reciting good scriptures, and by wearing garments made of camel thorn, rhinoceros bone, and silk.
तिष्ठत्यन्यकुमारस्तु तथास्त्त्वित्यसकृद् ब्रुवन् ।
शुभाशुभे नृणां युङ्क्ते तथोक्तिस्तच्च नान्यथा ॥११॥
11. tiṣṭhatyanyakumārastu tathāsttvityasakṛd bruvan .
śubhāśubhe nṛṇāṃ yuṅkte tathoktistacca nānyathā.
11. tiṣṭhati anyakumāraḥ tu tathā astu iti asakṛt bruvan
śubhāśubhe nṛṇām yuṅkte tathā uktiḥ tat ca na anyathā
11. But another youth stands, repeatedly saying 'So be it!'. He bestows both auspicious and inauspicious outcomes upon people, and that utterance is never otherwise (it always comes true).
तस्माददुष्टं मङ्गल्यं वक्तव्यं पण्डितैः सदा ।
दुष्टे श्रुते तथैवोक्ते कीर्तनीयो जनार्दनः ॥१२॥
12. tasmādaduṣṭaṃ maṅgalyaṃ vaktavyaṃ paṇḍitaiḥ sadā .
duṣṭe śrute tathaivokte kīrtanīyo janārdanaḥ.
12. tasmāt aduṣṭam maṅgalyam vaktavyam paṇḍitaiḥ sadā
duṣṭe śrute tathā eva ukte kīrtanīyaḥ janārdanaḥ
12. Therefore, pure and auspicious words should always be spoken by the wise. If anything inauspicious is heard or spoken, Janārdana (Viṣṇu) should be invoked.
चराचरगुरुर्ब्रह्मा या यस्य कुलदेवता ।
अन्यगर्भे परान् गर्भान् सदैव परिवर्तयन् ॥१३॥
13. carācaragururbrahmā yā yasya kuladevatā .
anyagarbhe parān garbhān sadaiva parivartayan.
13. carācaraguruḥ brahmā yā yasya kuladevatā
anyagarbhe parān garbhān sadaiva parivartayan
13. Brahmā (brahman) is the teacher (guru) of the moving and unmoving creation. He for whom [a certain goddess] is the family deity (kuladevatā) constantly transfers the embryos of others into a different womb.
रतिमाप्नोति वाक्यञ्च विवक्षोरन्यदेव यत् ।
परिवर्तकसंज्ञोऽयं तस्यापि सितसर्षपैः ॥१४॥
14. ratimāpnoti vākyañca vivakṣoranyadeva yat .
parivartakasaṃjño'yaṃ tasyāpi sitasarṣapaiḥ.
14. ratim āpnoti vākyam ca vivakṣoḥ anyadeva yat
parivartakasaṃjñaḥ ayam tasya api sitasarṣapaiḥ
14. One experiences delight, and the statement that one wishes to utter becomes something else entirely. Such a person is designated as a 'transformer'. This [effect is achieved] even for him, with white mustard seeds.
रक्षोघ्नमन्त्रजप्यैश्च रक्षां कुर्वोत तत्त्ववित् ।
अन्यश्चानिलवन्नृणामङ्गेषु स्फुरणोदितम् ॥१५॥
15. rakṣoghnamantrajapyaiśca rakṣāṃ kurvota tattvavit .
anyaścānilavannṛṇāmaṅgeṣu sphuraṇoditam.
15. rakṣoghnamantrajapyaiḥ ca rakṣām kurvīta tattvavit
anyaḥ ca anilavat nṛṇām aṅgeṣu sphuraṇoditam
15. And the knower of truth (tattvavit) should perform protection (rakṣā) by reciting protective (rakṣoghna) mantras. Another [sign] is a pulsation arising in the limbs of people, like the wind.
शुभाशुभं समाचष्टे कुशैस्तस्याङ्गताडनम् ।
काकादिपक्षिसंस्थोऽन्यः श्वादेरङ्गगतोऽपि वा ॥१६॥
16. śubhāśubhaṃ samācaṣṭe kuśaistasyāṅgatāḍanam .
kākādipakṣisaṃstho'nyaḥ śvāderaṅgagato'pi vā.
16. śubhāśubham samācaṣṭe kuśaiḥ tasya aṅgatāḍanam |
kākādipakṣisaṃsthaḥ anyaḥ śvādeḥ aṅgagataḥ api vā
16. A spirit reveals auspicious and inauspicious omens when its body is struck with Kuśa grass. Alternatively, another (kind of spirit) resides in crows and similar birds, or may even have entered the bodies of dogs and other animals.
शुभाशुभञ्च शकुनिः कुमारोऽन्यो ब्रवीति वै ।
तत्रापि दुष्टे व्याक्षेपः प्रारम्भत्याग एव च ॥१७॥
17. śubhāśubhañca śakuniḥ kumāro'nyo bravīti vai .
tatrāpi duṣṭe vyākṣepaḥ prārambhatyāga eva ca.
17. śubhāśubham ca śakuniḥ kumāraḥ anyaḥ bravīti vai
tatra api duṣṭe vyākṣepaḥ prārambhatyāgaḥ eva ca
17. A bird (śakuni) indicates what is auspicious or inauspicious, and another young boy also declares [it]. Even in that [situation], if it is evil, there is distraction and indeed the abandonment of the undertaking.
शुभे द्रुततरं कार्यमिति प्राह प्रजापतिः ।
गण्डान्तेषु स्थितश्चान्यो मुहूर्तार्धं द्विजोत्तम ॥१८॥
18. śubhe drutataraṃ kāryamiti prāha prajāpatiḥ .
gaṇḍānteṣu sthitaścānyo muhūrtārdhaṃ dvijottama.
18. śubhe drutataram kāryam iti prāha prajāpatiḥ
gaṇḍānteṣu sthitaḥ ca anyaḥ muhūrtārdham dvijottama
18. Prajāpati declared, "A task should be completed very swiftly during an auspicious time." Additionally, O best of the twice-born (dvijottama), another (inauspicious period) lasting half a muhūrta (approximately 24 minutes) occurs at the junctures of the Gaṇḍa (inauspicious astrological phases).
सर्वारम्भान् कुमारोऽत्ति शस्ताताञ्चानसूयताम् ।
विप्रोक्त्या देवतास्तुत्या मूलोत्खातेन च द्विज ॥१९॥
19. sarvārambhān kumāro'tti śastātāñcānasūyatām .
viproktyā devatāstutyā mūlotkhātena ca dvija.
19. sarvārambhān kumāraḥ atti śastatām ca anasūyatām
viproktyā devatāstutyā mūlotkhātena ca dvija
19. O twice-born (dvija), (the astrological influence of) Kumāra consumes all undertakings, and even excellence and freedom from envy. (However, one can overcome these effects) through the pronouncements of Brahmins, the praise of deities, and by uprooting (the malefic influence).
गोमूत्रसर्षपस्त्रानैस्तदृक्षग्रहपूजनैः ।
पुनश्च धर्मोपनिषत्करणैः शास्त्रदर्शनैः ॥२०॥
20. gomūtrasarṣapastrānaistadṛkṣagrahapūjanaiḥ .
punaśca dharmopaniṣatkaraṇaiḥ śāstradarśanaiḥ.
20. gomūtrasarṣapastrānaiḥ tat ṛkṣagrahapūjanaiḥ
punaḥ ca dharmopaniṣatkaraṇaiḥ śāstradarśanaiḥ
20. (These effects are overcome) by purification baths using cow urine and mustard seeds, by worshipping the specific constellations (nakṣatras) and planets (grahas) involved, and furthermore, by performing acts in accordance with the secret doctrines (upaniṣats) of righteous conduct (dharma) and by consulting the scriptures (śāstras).
अनज्ञया जन्मनश्च प्रशमं याति गण्डवान् ।
गर्भे स्त्रीणां तथान्यस्तु फलनाशी सुदारुणः ॥२१॥
21. anajñayā janmanaśca praśamaṃ yāti gaṇḍavān .
garbhe strīṇāṃ tathānyastu phalanāśī sudāruṇaḥ.
21. anajñayā janmanaḥ ca praśamam yāti gaṇḍavān
garbhe strīṇām tathā anyaḥ tu phalanāśī sudāruṇaḥ
21. Through proper knowledge, a person born with a Gaṇḍa affliction attains pacification of the (adverse effects of) birth. However, another (inauspicious period) that occurs during the gestation of women is indeed a very dreadful destroyer of good results.
तस्य रक्षा सदा कार्या नित्यं शौचनिषेवणात् ।
प्रसिद्धमन्त्रलिखनाच्छस्तमाल्यादिधारणात् ॥२२॥
22. tasya rakṣā sadā kāryā nityaṃ śaucaniṣevaṇāt .
prasiddhamantralikhanācchastamālyādidhāraṇāt.
22. tasya rakṣā sadā kāryā nityam śaucanīṣevaṇāt
prasiddhamantralikhanāt śastamālyādīdhāraṇāt
22. Its protection should always be accomplished through the constant practice of cleanliness (śauca), by writing famous sacred utterances (mantra), and by wearing auspicious garlands and other such items.
विशुद्धगेहावसथादनायासाच्च वै द्विज ।
तथैव सस्यहा चान्यः सस्यर्धिमुपहन्ति यः ॥२३॥
23. viśuddhagehāvasathādanāyāsācca vai dvija .
tathaiva sasyahā cānyaḥ sasyardhimupahanti yaḥ.
23. viśuddhagehāvasathāt anāyāsāt ca vai dvija tathā
eva sasyahā ca anyaḥ sasyardhim upahanti yaḥ
23. And indeed, O twice-born (dvija), protection is also achieved by residing in a pure dwelling and through effortless means. Similarly, another individual who harms the abundance of crops is a crop-destroyer.
तस्यापि रक्षां कुर्वोत जीर्णोपानद्विधारणात् ।
तथापसव्यगमनाच्छाण्डालस्य प्रवेशनात् ॥२४॥
24. tasyāpi rakṣāṃ kurvota jīrṇopānadvidhāraṇāt .
tathāpasavyagamanācchāṇḍālasya praveśanāt.
24. tasya api rakṣām kurvīta jīrṇopānaddvidhāraṇāt
tathā apasavyagamanāt cāṇḍālasya praveśanāt
24. One should also undertake his protection by [abstaining from] wearing worn-out shoes, and similarly, by [avoiding] inauspicious movement and the entry of an outcaste (cāṇḍāla).
बहिर्बलिप्रदानाच्च सोमाम्बुपरिकीर्तनात् ।
परदारपहद्रव्यहरणादिषु मानवान् ॥२५॥
25. bahirbalipradānācca somāmbuparikīrtanāt .
paradārapahadravyaharaṇādiṣu mānavān.
25. bahirbalipradānāt ca somāmbuprarīkīrtanāt
paradārapahadravyaharaṇādiṣu mānavān
25. And [one should protect] men from external offerings, from the proclamation of soma-water, and from [engaging in acts such as] the stealing of property from others' wives, and similar offenses.
नियोजयति चैवान्यान् कन्या सा च नियोजिका ।
तस्याः पवित्रपठनात् क्रोधलोभादिवर्जनात् ॥२६॥
26. niyojayati caivānyān kanyā sā ca niyojikā .
tasyāḥ pavitrapaṭhanāt krodhalobhādivarjanāt.
26. niyojayati ca eva anyān kanyā sā ca niyojikā
tasyāḥ pavitrapaṭhanāt krodhalobhādivarjanāt
26. That very girl (kanyā), who is also the instructress (niyojikā), directs others. This is achieved through her sacred recitation and by the avoidance of anger, greed, and similar faults.
नियोजयति मामिष्टविरोधाच्च विवर्जनम् ।
आक्रुष्टोऽन्येन मन्येत ताडितो वा नियोजिका ॥२७॥
27. niyojayati māmiṣṭavirodhācca vivarjanam .
ākruṣṭo'nyena manyeta tāḍito vā niyojikā.
27. niyojayati mām iṣṭavirodhāt ca vivarjanam
ākruṣṭaḥ anyena manyeta tāḍitaḥ vā niyojikā
27. She (the instructress) directs me to avoid opposition to what is desired. And if one is insulted by another or struck, one should consider (that experience) an instructress (niyojikā).
नियोजयत्येनमिति न गच्छेत्तद्वशं बुधः ।
परदारादिसंसर्गे चित्तमात्मानमेव च ॥२८॥
28. niyojayatyenamiti na gacchettadvaśaṃ budhaḥ .
paradārādisaṃsarge cittamātmānameva ca.
28. niyojayati enam iti na gacchet tat vaśam budhaḥ
paradārādisaṃsarge cittam ātmānam eva ca niyojayati
28. A wise person (budhaḥ) should not fall under her sway by thinking, 'She directs him,' because she indeed leads the mind and the (ātman) self into association with others' wives and similar improprieties.
नियोजयत्यत्र सा मामिति प्राज्ञो विचिन्तयेत् ।
विरोधं कुरुते चान्या दम्पत्योः प्रीयमाणयोः ॥२९॥
29. niyojayatyatra sā māmiti prājño vicintayet .
virodhaṃ kurute cānyā dampatyoḥ prīyamāṇayoḥ.
29. niyojayati atra sā mām iti prājñaḥ vicintayet
virodham kurute ca anyā dampatyoḥ prīyamāṇayoḥ
29. A discerning person (prājñaḥ) should reflect (on the implication) when she says, 'She directs me in this matter,' because another (woman) also causes conflict between a loving couple.
बन्धूनां सुहृदां पित्रोः पुत्रैः सावर्णिकैश्च या ।
विरोधिनी सा तद्रक्षां कुर्वोत बलिकर्मणा ॥३०॥
30. bandhūnāṃ suhṛdāṃ pitroḥ putraiḥ sāvarṇikaiśca yā .
virodhinī sā tadrakṣāṃ kurvota balikarmaṇā.
30. bandhūnām suhṛdām pitroḥ putraiḥ sāvarṇikaiḥ ca
yā virodhinī sā tat rakṣām kurvota balikarmaṇā
30. The one who is antagonistic to relatives, friends, parents, sons, and kinsmen - that (female entity) should accomplish their protection through a ritual offering (balikarmaṇ).
तथातिवादसहनाच्छास्त्राचारनिषेवणात् ।
धान्यं खलाद् गृहाद् गोभ्यः पयः सर्पिस्तथापरा ॥३१॥
31. tathātivādasahanācchāstrācāraniṣevaṇāt .
dhānyaṃ khalād gṛhād gobhyaḥ payaḥ sarpistathāparā.
31. tathā ativādasahanāt śāstrācāraniṣevaṇāt dhānyam
khalāt gṛhāt gobhyaḥ payaḥ sarpiḥ tathā aparā
31. Similarly, from enduring harsh words and from observing scriptural conduct, grain from the threshing floor, (and) from the house, milk and ghee from cows, and other things (are obtained).
समृद्धिमृद्धिमद्द्रव्यादपहिन्ति च कन्यका ।
सा स्वयंहारिकेत्युक्ता सदान्तर्धानतत्परा ॥३२॥
32. samṛddhimṛddhimaddravyādapahinti ca kanyakā .
sā svayaṃhāriketyuktā sadāntardhānatatparā.
32. samṛddhim ṛddhimat dravyāt apahinti ca kanyakā
sā svayam hārikā iti uktā sadā antardhānatatparā
32. And a maiden (kanyakā) takes away prosperity from valuable possessions. She is called 'self-stealer' (svayaṃhārikā) and is always intent on disappearance.
महानसादर्धसिद्धमन्नागारस्थितं तथा ।
परिविश्यमाणञ्च सदा सार्धं भुङ्क्ते च भुञ्जता ॥३३॥
33. mahānasādardhasiddhamannāgārasthitaṃ tathā .
pariviśyamāṇañca sadā sārdhaṃ bhuṅkte ca bhuñjatā.
33. mahānasāt ardhasiddham annāgārasthitam tathā
pariviśyamāṇam ca sadā sārdham bhuṅkte ca bhuñjatā
33. And she always eats, along with the eater, food that is half-cooked from the kitchen, as well as food stored in the granary, and food being served.
उच्छेषणं मनुष्याणां हरत्यन्नञ्च दुर्हरा ।
कर्मान्तागारशालाभ्यः सिद्धर्धि हरति द्विज ॥३४॥
34. uccheṣaṇaṃ manuṣyāṇāṃ haratyannañca durharā .
karmāntāgāraśālābhyaḥ siddhardhi harati dvija.
34. ucchṣaṇam manuṣyāṇām harati annam ca durharā |
karmāntāgāraśālābhyaḥ siddhardhi harati dvija
34. O twice-born (dvija), [an entity named or described as] Durharā steals the leftovers of humans and also their food. She takes away accomplished prosperity from workshops, houses, and halls.
गोस्त्रीस्तनेभ्यश्च पयः क्षीरहारी सदैव सा ।
दध्नो घृतं तिलात्तैलं सुरागारात्तथा सुराम् ॥३५॥
35. gostrīstanebhyaśca payaḥ kṣīrahārī sadaiva sā .
dadhno ghṛtaṃ tilāttailaṃ surāgārāttathā surām.
35. gostrīstanebhyaḥ ca payaḥ kṣīrahārī sadā eva sā |
dadhnaḥ ghṛtam tilāt tailam surāgārāt tathā surām
35. She is always the milk-thief (kṣīrahārī), taking milk from the breasts of cows and women. Likewise, she takes ghee from curds, oil from sesame seeds, and liquor from a liquor house.
रागं कुसुम्भकादीनां कार्पासात् सूत्रमेव च ।
सा स्वयंहारिका नाम हरत्यविरतं द्विज ॥३६॥
36. rāgaṃ kusumbhakādīnāṃ kārpāsāt sūtrameva ca .
sā svayaṃhārikā nāma haratyavirataṃ dvija.
36. rāgam kusumbhakādīnām kārpāsāt sūtram eva ca
| sā svayaṃhārikā nāma harati aviratam dvija
36. She steals the dye (rāga) from safflowers and similar plants, and indeed thread (sūtra) from cotton. She is named Svayaṃhārikā, and she steals incessantly, O twice-born (dvija).
कुर्याच्छिखण्डिनोर्द्वन्द्वं रक्षार्थं कुत्रिमां स्त्रियम् ।
रक्षाश्चैव गृहे लेख्या वर्ज्याचो च्छिष्टता तथा ॥३७॥
37. kuryācchikhaṇḍinordvandvaṃ rakṣārthaṃ kutrimāṃ striyam .
rakṣāścaiva gṛhe lekhyā varjyāco cchiṣṭatā tathā.
37. kuryāt śikhaṇḍinoḥ dvandvam rakṣārtham kutrimām striyam
| rakṣāḥ ca eva gṛhe lekhyā varjyā ca ucchiṣṭatā tathā
37. One should create a pair (dvandva) of peacocks and an artificial woman for protection. Also, protective marks should be inscribed in the house, and likewise, uncleanliness (ucchiṣṭatā) should be avoided.
होमाग्निदेवताधूपभस्मना च परिष्क्रिया ।
कार्या क्षीरादिभाण्डानामेवं तद्रक्षणं स्मृतम् ॥३८॥
38. homāgnidevatādhūpabhasmanā ca pariṣkriyā .
kāryā kṣīrādibhāṇḍānāmevaṃ tadrakṣaṇaṃ smṛtam.
38. homāgnidevatādhūpabhasmanā ca pariṣkriyā kāryā
kṣīrādibhāṇḍānām evam tat rakṣaṇam smṛtam
38. Purification should be carried out with the ashes from the incense offered to the deity of the sacrificial fire. This is how the protection of vessels for milk and similar items is traditionally understood.
उद्वेगं जनयत्यन्या एकस्थाननिवासिनः ।
पुरुषस्य तु या प्रोक्ता भ्रामणी सा तु कन्यका ॥३९॥
39. udvegaṃ janayatyanyā ekasthānanivāsinaḥ .
puruṣasya tu yā proktā bhrāmaṇī sā tu kanyakā.
39. udvegam janayati anyā ekasthānanivāsinaḥ
puruṣasya tu yā proktā bhrāmaṇī sā tu kanyakā
39. Another kind of maiden causes distress for a person (puruṣa) who dwells in one place. Indeed, such a maiden is called a 'wanderer' (bhramaṇī).
तस्याथ रक्षां कुर्वोत विक्षिप्तैः सितसर्षपैः ।
आसने शयने चोर्व्यां यत्रास्ते स तु मानवः ॥४०॥
40. tasyātha rakṣāṃ kurvota vikṣiptaiḥ sitasarṣapaiḥ .
āsane śayane corvyāṃ yatrāste sa tu mānavaḥ.
40. tasyā atha rakṣām kurvīta vikṣiptaiḥ sitasarṣapaiḥ
āsane śayane ca urvyām yatra āste sa tu mānavaḥ
40. Then, one should perform protection against her (the wanderer) by scattering white mustard seeds on the seat, on the bed, and on the ground, wherever that man stays.
चिन्तयेच्च नरः पापा मामेषा दुष्टचेतना ।
भ्रामयत्यसकृज्जप्यं भुवः सूक्तं समाधिना ॥४१॥
41. cintayecca naraḥ pāpā māmeṣā duṣṭacetanā .
bhrāmayatyasakṛjjapyaṃ bhuvaḥ sūktaṃ samādhinā.
41. cintayet ca naraḥ pāpā mām eṣā duṣṭacetanā
bhrāmayati asakṛt jāpyam bhuvaḥ sūktam samādhinā
41. And the man should think: 'This evil-minded, sinful woman repeatedly deludes me.' Then, the Earth hymn (bhū sūkta) should be recited repeatedly with deep concentration (samādhi).
स्त्रीणां पुष्पं हरत्यन्या प्रवृत्तं सा तु कन्यका ।
तथाप्रवृत्तं सा ज्ञेया दौः सहा ऋतहारिका ॥४२॥
42. strīṇāṃ puṣpaṃ haratyanyā pravṛttaṃ sā tu kanyakā .
tathāpravṛttaṃ sā jñeyā dauḥ sahā ṛtahārikā.
42. strīṇām puṣpam harati anyā pravṛttam sā tu kanyakā
tathā apravṛttam sā jñeyā dauḥsahā ṛtahārikā
42. Another (ailment) takes away the menstrual flow (puṣpa) of women. If the flow has already commenced, then the woman (affected by this ailment) becomes like a young maiden. However, if the flow has not yet commenced, then that (ailment) should be known as "dauḥsahā" (causing great distress) and "ṛtahārikā" (the obstructer of the menstrual period).
कुर्वोत तीर्थदेवौकश्चैत्यपर्वतसानुषु ।
नदीसङ्गमखातेषु स्त्रपनं तत्प्रशान्यते ॥४३॥
43. kurvota tīrthadevaukaścaityaparvatasānuṣu .
nadīsaṅgamakhāteṣu strapanaṃ tatpraśānyate.
43. kurvota tīrthadevaukascaityaparvatasānuṣu
nadīsaṅgamakhāteṣu strapanam tat praśānyate
43. One should perform ritual bathing (strapana) at sacred places (tīrtha), abodes of deities, shrines, mountain slopes, and in pits at river confluences. By doing that, (the ailment) becomes pacified.
मन्त्रवित् कृततत्त्वज्ञः पर्वसूषसि च द्विज ।
चिकित्साज्ञश्च वै वैद्यः संप्रयुक्तैर्वरौषधैः ॥४४॥
44. mantravit kṛtatattvajñaḥ parvasūṣasi ca dvija .
cikitsājñaśca vai vaidyaḥ saṃprayuktairvarauṣadhaiḥ.
44. mantravit kṛtatattvajñaḥ parvasu uṣasi ca dvija
cikitsājñaḥ ca vai vaidyaḥ saṃprayuktaiḥ varauṣadhaiḥ
44. O twice-born (dvija), a knower of sacred formulas (mantra), one who understands the true nature (tattva) of things, and indeed a physician (vaidya) expert in treatment, (should apply) excellent medicines (auṣadha) that are well-prepared, on auspicious days and at dawn.
स्मृतिञ्चापहरत्यन्या स्त्रीणां सा स्मृतिहारिका ।
विविक्तदेशसेवित्वात्तस्याश्चोपशमो भवेत् ॥४५॥
45. smṛtiñcāpaharatyanyā strīṇāṃ sā smṛtihārikā .
viviktadeśasevitvāttasyāścopaśamo bhavet.
45. smṛtim ca apaharati anyā strīṇām sā smṛtihārikā
viviktadeśasevitvāt tasyāḥ ca upaśamaḥ bhavet
45. Another (ailment) also takes away the memory (smṛti) of women; that (ailment) is called "smṛtihārikā" (the remover of memory). And its alleviation may occur through resorting to secluded places.
बीजापहारिणी चान्या स्त्रीपुंसोरतिभीषणा ।
मेध्यान्नभोजनैः स्नानैस्तस्याश्चोपशमो भवेत ॥४६॥
46. bījāpahāriṇī cānyā strīpuṃsoratibhīṣaṇā .
medhyānnabhojanaiḥ snānaistasyāścopaśamo bhaveta.
46. bījāpahāriṇī ca anyā strīpuṃsoḥ atibhīṣaṇā
medhyānna-bhojanaiḥ snānaiḥ tasyāḥ ca upaśamaḥ bhavet
46. There is another (entity), a stealer of progeny, exceedingly terrifying to both women and men. Her pacification should occur through the consumption of pure food and by performing purifying baths.
अष्टमी द्वेषणी नाम कन्या लोकभयावहा ।
या करोति जनद्विष्टं नरं नारीमथापि वा ॥४७॥
47. aṣṭamī dveṣaṇī nāma kanyā lokabhayāvahā .
yā karoti janadviṣṭaṃ naraṃ nārīmathāpi vā.
47. aṣṭamī dveṣaṇī nāma kanyā loka-bhayāvahā yā
karoti jana-dviṣṭam naram nārīm atha api vā
47. The eighth one is a maiden named Dveṣaṇī, who brings fear to the world. She makes a man or even a woman hated by people.
मधुक्षीरघृताक्तांस्तु शान्त्यर्थं होमयेत्तिलान् ।
कुर्वोत मित्रविन्दाञ्च तथेष्टिन्तत् प्रशान्यते ॥४८॥
48. madhukṣīraghṛtāktāṃstu śāntyarthaṃ homayettilān .
kurvota mitravindāñca tatheṣṭintat praśānyate.
48. madhu-kṣīra-ghṛta-āktān tu śānti-artham homayet tilān
kurvota mitra-vindām ca tathā iṣṭim tat praśāmyate
48. For the sake of pacification, one should offer sesame seeds smeared with honey, milk, and ghee. One should also perform the Mitravindā offering; then that (trouble) will be completely appeased.
एतेषान्तु कुमाराणां कन्यानां द्विजसत्तम ।
अष्टत्रिंशदपत्यानि तेषां नामानि मे शृणु ॥४९॥
49. eteṣāntu kumārāṇāṃ kanyānāṃ dvijasattama .
aṣṭatriṃśadapatyāni teṣāṃ nāmāni me śṛṇu.
49. eteṣām tu kumārāṇām kanyānām dvijasattama
aṣṭatriṃśat apatyāni teṣām nāmāni me śṛṇu
49. O best among the Brahmins (dvijasattama), these boys and girls have thirty-eight offspring. Listen now to their names from me.
दन्ताकृष्टेरभूत् कन्या विजल्पा कलहा तथा ।
अवज्ञानृतदुष्टोक्तिर्विजल्पा तत्प्रशान्तये ॥५०॥
50. dantākṛṣṭerabhūt kanyā vijalpā kalahā tathā .
avajñānṛtaduṣṭoktirvijalpā tatpraśāntaye.
50. dantākṛṣṭeḥ abhūt kanyā vijalpā kalahā tathā
| avajñānṛtaduṣṭoktiḥ vijalpā tat praśāntaye
50. From the teeth that were pulled out, a girl named Vijalpā, who is also Kalaha (personified quarrel), was born. She is characterized by disrespect, falsehood, and malicious speech. For her pacification, [this rite concerning] Vijalpā [is prescribed].
तामेव चिन्तयेत् प्राज्ञः प्रयतश्च गृही भवेत् ।
कलहा कलहं गेहे करोत्यविरतं नृणाम् ॥५१॥
51. tāmeva cintayet prājñaḥ prayataśca gṛhī bhavet .
kalahā kalahaṃ gehe karotyavirataṃ nṛṇām.
51. tām eva cintayet prājñaḥ prayataḥ ca gṛhī bhavet
| kalahā kalaham gehe karoti aviratam nṛṇām
51. A wise and disciplined householder should indeed meditate upon her (Kalahā/Vijalpa). Kalaha (personified quarrel) incessantly causes strife in people's homes.
कुटुम्बनाशहेतुः सा तत्प्रशान्तिं निशामय ।
दूर्वाङ्कुरान्मधुघृतक्षीराक्तान् बलिकर्मणि ॥५२॥
52. kuṭumbanāśahetuḥ sā tatpraśāntiṃ niśāmaya .
dūrvāṅkurānmadhughṛtakṣīrāktān balikarmaṇi.
52. kuṭumbanāśahetuḥ sā tatpraśāntim niśāmaya |
dūrvāṅkurān madhughṛtakṣīrāktān balikarmaṇi
52. She (Kalaha) is the cause of family destruction; therefore, listen to (the method for) her pacification. (One should scatter) Dūrvā (Bermuda grass) sprouts, smeared with honey, ghee, and milk, during the offering (bali) ritual.
विक्षिपेज्जुहुयाच्चैवानलं मित्रञ्च कीर्तयेत् ।
भूतानां मातृभिः सार्धं बालकानान्तु शान्तये ॥५३॥
53. vikṣipejjuhuyāccaivānalaṃ mitrañca kīrtayet .
bhūtānāṃ mātṛbhiḥ sārdhaṃ bālakānāntu śāntaye.
53. vikṣipet juhuyāt ca eva analam mitram ca kīrtayet
| bhūtānām mātṛbhiḥ sārdham bālakānām tu śāntaye
53. One should scatter [the Dūrvā sprouts], and indeed offer [them] into the fire (anala), and invoke Mitra. (This is to be done) together with the mothers of beings, for the pacification (śānti) of children.
विद्यानां तपसाञ्चैव संयमस्य यमस्य च ।
कृष्यां वाणिज्यलाभे च शान्तिं कुर्वन्तु मे सदा ॥५४॥
54. vidyānāṃ tapasāñcaiva saṃyamasya yamasya ca .
kṛṣyāṃ vāṇijyalābhe ca śāntiṃ kurvantu me sadā.
54. vidyānām tapasām ca eva saṃyamasya yamasya ca
kṛṣyām vāṇijyalābhe ca śāntim kurvantu me sadā
54. May they always grant me peace in matters of knowledge, austerities (tapas), self-control (saṃyama), moral restraints (yama), agriculture, and profit from trade.
पूजिताश्च यथान्यायं तुष्टिं गच्छन्तु सर्वशः ।
कुष्माण्डा यातुधानाश्च ये चान्ये गणसंज्ञिताः ॥५५॥
55. pūjitāśca yathānyāyaṃ tuṣṭiṃ gacchantu sarvaśaḥ .
kuṣmāṇḍā yātudhānāśca ye cānye gaṇasaṃjñitāḥ.
55. pūjitāḥ ca yathānyāyam tuṣṭim gacchantu sarvaśaḥ
kuṣmāṇḍāḥ yātudhānāḥ ca ye ca anye gaṇasaṃjñitāḥ
55. And having been worshipped properly, may the Kuṣmāṇḍas, Yātudhānas, and those others known as gaṇas (attendants) attain complete satisfaction.
महादेवप्रसादेन महेश्वरमतेन च ।
सर्व एते नृणां नित्यं तुष्टिमाशु व्रजन्तु ते ॥५६॥
56. mahādevaprasādena maheśvaramatena ca .
sarva ete nṛṇāṃ nityaṃ tuṣṭimāśu vrajantu te.
56. mahādevaprasādena maheśvaramatena ca sarve
ete nṛṇām nityam tuṣṭim āśu vrajantu te
56. By the grace of Mahādeva and by the will of Maheśvara, may all these (beings) always and quickly attain satisfaction for humans.
तुष्टाः सर्वं निरस्यन्तु दुष्कृतं दुरनुष्ठितम् ।
महापताकजं सर्वं यच्चान्यद्विघ्नकारणम् ॥५७॥
57. tuṣṭāḥ sarvaṃ nirasyantu duṣkṛtaṃ duranuṣṭhitam .
mahāpatākajaṃ sarvaṃ yaccānyadvighnakāraṇam.
57. tuṣṭāḥ sarvam nirasyantu duṣkṛtam duranuṣṭhitam
mahāpatākajam sarvam yat ca anyat vighnakāraṇam
57. May these satisfied (beings) cast off all misdeeds and improperly performed actions, everything born of great sins, and whatever other cause of obstacles.
तेषामेव प्रसादेन विघ्ना नश्यन्तु सर्वशः ।
उद्वाहेषु च सर्वेषु वृद्धिकर्मंसु चैव हि ॥५८॥
58. teṣāmeva prasādena vighnā naśyantu sarvaśaḥ .
udvāheṣu ca sarveṣu vṛddhikarmaṃsu caiva hi.
58. teṣām eva prasādena vighnāḥ naśyantu sarvaśaḥ
udvāheṣu ca sarveṣu vṛddhikarmaṃsu ca eva hi
58. May obstacles be completely destroyed by their grace alone, in all weddings and also in all prosperity rituals.
पुण्यानुष्ठानयोगेषु गुरुदेवार्चनेषु च ।
जपयज्ञविधानेषु यात्रासु च चतुर्दश ॥५९॥
59. puṇyānuṣṭhānayogeṣu gurudevārcaneṣu ca .
japayajñavidhāneṣu yātrāsu ca caturdaśa.
59. puṇyānuṣṭhānayogeṣu gurudevārcaneṣu ca
japayajñavidhāneṣu yātrāsu ca caturdaśa
59. And in practices related to merit (puṇya) and spiritual unions (yoga), in the worship of gurus and deities, in the arrangements for recitation (japa) and sacrificial rituals (yajña), and in the fourteen pilgrimages (yātrā),
शरीरारोग्यभोग्येषु सुखदानधनेषु च ।
वृद्धबालातुरेष्वेव शान्तिं कुर्वन्तु मे सदा ॥६०॥
60. śarīrārogyabhogyeṣu sukhadānadhaneṣu ca .
vṛddhabālātureṣveva śāntiṃ kurvantu me sadā.
60. śarīrārōgyabhogyeṣu sukhadānadhaneṣu ca
vṛddhabālātureṣu eva śāntim kurvantu me sadā
60. ... in matters of bodily health and enjoyments, in the giving of happiness and wealth, and also among the aged, children, and the sick, may they always bring peace to me.
सोमाम्बुपौ तथाम्भोधिः सविता चानिलानलौ ।
तथोक्तेः कालजिह्वोऽभूत् पुत्रस्तालनिकेतनः ॥६१॥
61. somāmbupau tathāmbhodhiḥ savitā cānilānalau .
tathokteḥ kālajihvo'bhūt putrastālaniketanaḥ.
61. somaḥ ambupau tathā ambhodhiḥ savitā ca anilānalau
tathā ukteḥ kālajihvaḥ abhūt putraḥ tālaniketanaḥ
61. Soma and the two water-drinkers (Ambupas), as well as the Ocean; Savita (the sun god), and both Anila (Wind) and Anala (Fire). It is also declared that Kālajihva, the son, was Tālaniketana.
स येषां रसनासंस्थास्तानसाधून् विबाधते ।
परिवर्तसुतौ द्वौ तु विरूपविकृतौ द्विज ॥६२॥
62. sa yeṣāṃ rasanāsaṃsthāstānasādhūn vibādhate .
parivartasutau dvau tu virūpavikṛtau dvija.
62. sa yeṣām rasanāsaṃsthāḥ tān asādhūn vibādhate
parivartasutau dvau tu virūpavikṛtau dvija
62. He torments those wicked ones who are established on the tongue. But, O twice-born, the two sons of Parivarta are indeed deformed and distorted.
तौ तु वृक्षाग्रपरिखाप्राकाराम्भोधिसंश्रयौ ।
गुर्विण्याः परिवर्तन्तौ कुरुतः पादपाणिषु ॥६३॥
63. tau tu vṛkṣāgraparikhāprākārāmbhodhisaṃśrayau .
gurviṇyāḥ parivartantau kurutaḥ pādapāṇiṣu.
63. tau tu vṛkṣāgraparikhāprākārāmbhodhisaṃśrayau
gurviṇyāḥ parivartantau kurutaḥ pādapāṇiṣu
63. Indeed, those two (sons of Parivarta) take refuge in treetops, moats, walls, and oceans. While moving about, they cause effects in the feet and hands of a pregnant woman.
क्रौष्टुके परिवर्तःस्यात् गर्भस्यान्योदरात्ततः ।
न वृक्षं चैव नैवाद्रिं न प्राकारं महोदधिम् ॥६४॥
64. krauṣṭuke parivartaḥsyāt garbhasyānyodarāttataḥ .
na vṛkṣaṃ caiva naivādriṃ na prākāraṃ mahodadhim.
64. krauṣṭuke parivartaḥ syāt garbhasya anya udarāt tataḥ
na vṛkṣaṃ ca eva na eva adrim na prākāraṃ mahodadhim
64. A displacement (parivarta) of the fetus from another part of the womb may occur in the "krauṣṭuka" (knee/thigh region). [One should avoid] a tree, and also a mountain, a wall, or a great ocean.
परिखां वा समाक्रामेदबला गर्भधारिणी ।
अङ्गध्रुक् तनयं लेभे पिशुनं नाम नामतः ॥६५॥
65. parikhāṃ vā samākrāmedabalā garbhadhāriṇī .
aṅgadhruk tanayaṃ lebhe piśunaṃ nāma nāmataḥ.
65. parikhāṃ vā samākrāmet abalā garbhadhāriṇī
aṅgadhruk tanayaṃ lebhe piśunaṃ nāma nāmataḥ
65. Or, a weak pregnant woman should not cross a moat. The body-bearer (father) obtained a son, indeed named Piśuna.
सोऽस्थिमज्जागतः पुंसां बलमत्त्यजितात्मनाम् ।
श्येन-काक-कपोतांश्च गृध्रोलूकैश्च वै सुतान् ॥६६॥
66. so'sthimajjāgataḥ puṃsāṃ balamattyajitātmanām .
śyena-kāka-kapotāṃśca gṛdhrolūkaiśca vai sutān.
66. सः अस्थिमज्जागतः पुंसाम् बलम् अत्ति अजितात्मनाम्
श्येन-काक-कपोतान् च गृध्र-उलूकैः च वै सुतान्
66. Residing in the bones and marrow of men who have not conquered their lower self (ātman), he consumes their strength. Indeed, he consumes their sons through falcons, crows, pigeons, vultures, and owls.
अवाप शकुनिः पञ्च जगृहुस्तान् सुरासुराः ।
श्येनं जग्राह मृत्युश्च काकं कालो गृहीतवान् ॥६७॥
67. avāpa śakuniḥ pañca jagṛhustān surāsurāḥ .
śyenaṃ jagrāha mṛtyuśca kākaṃ kālo gṛhītavān.
67. अवाप शकुनिः पञ्च जगृहुः तान् सुर-असुराः
श्येनम् जग्राह मृत्युः च काकम् कालः गृहीतवान्
67. A bird (śakuni) obtained these five (birds). Gods and asuras seized them. Death (mṛtyu) seized the falcon, and Time (kāla) seized the crow.
उलूकं निरृतिश्चैव जग्राहातिभयावहम् ।
गृध्रं व्याधिस्तदीशोऽथ कपोतं च स्वयं यमः ॥६८॥
68. ulūkaṃ nirṛtiścaiva jagrāhātibhayāvaham .
gṛdhraṃ vyādhistadīśo'tha kapotaṃ ca svayaṃ yamaḥ.
68. उलूकम् निरृतिः च एव जग्राह अतिभयावहम् गृध्रम्
व्याधिः तत्-ईशः अथ कपोतम् च स्वयम् यमः
68. Nirṛti indeed seized the exceedingly terrifying owl. Sickness (vyādhi) and its lord seized the vulture. And then, Yama himself seized the pigeon.
एतेषामेव चैवोक्ता भूताः पापोपपादने ।
तस्माच्छ्येनादयो यस्य निलीयेयुः शिरस्यथ ॥६९॥
69. eteṣāmeva caivoktā bhūtāḥ pāpopapādane .
tasmācchyenādayo yasya nilīyeyuḥ śirasyatha.
69. एतेषाम् एव च एव उक्ताः भूताः पाप-उपपादने
तस्मात् श्येन-आदयः यस्य निलीयेयुः शिरसि अथ
69. Indeed, these very beings (birds) are said to be engaged in causing evil. Therefore, if falcons and other such birds alight on someone's head, then (a certain ill omen occurs).
तेनात्मरक्षणायालं शान्तिं कुर्याद्विजोत्तम ।
गेहे प्रसूतिरेतेषां तद्वन्नीडनिवेशनम् ॥७०॥
70. tenātmarakṣaṇāyālaṃ śāntiṃ kuryādvijottama .
gehe prasūtireteṣāṃ tadvannīḍaniveśanam.
70. tena ātmarakṣaṇāya alam śāntim kuryāt dvijottama
gehe prasūtiḥ eteṣām tadvat nīḍaniveśanam
70. Therefore, O excellent Brahmin, one should certainly perform a propitiatory rite (śānti) for self-protection. The birth of these (birds) in a house, just like their nesting, is a sufficient reason (to perform it).
नरस्तं वर्जयेद् गेहं कपोताक्रान्तमस्तकम् ।
श्येनः कपोतो गृध्रश्च काकोलूकौ गृहे द्विज ॥७१॥
71. narastaṃ varjayed gehaṃ kapotākrāntamastakam .
śyenaḥ kapoto gṛdhraśca kākolūkau gṛhe dvija.
71. naraḥ tam varjayet geham kapotākrāntamastakam
śyenaḥ kapotaḥ gṛdhraḥ ca kākolūkau gṛhe dvija
71. A person should avoid a house where the roof is covered by pigeons. O Brahmin, if a hawk, a pigeon, a vulture, a crow, or an owl (is present) in a house...
प्रविष्टः कथयेदन्तं वसतां तत्र वेश्मनि ।
ईदृक् परित्यजेद् गेहं शान्तिं कुर्याच्च पण्डितः ॥७२॥
72. praviṣṭaḥ kathayedantaṃ vasatāṃ tatra veśmani .
īdṛk parityajed gehaṃ śāntiṃ kuryācca paṇḍitaḥ.
72. praviṣṭaḥ kathayet antam vasatām tatra veśmani
īdṛk parityajet geham śāntim kuryāt ca paṇḍitaḥ
72. If such a bird enters, it portends the destruction of those living in that dwelling. A wise person should abandon such a house and perform a propitiatory rite (śānti).
स्वप्नेऽपि हि कपोतस्य दर्शनं न प्रशस्यते ।
षडपत्यानि कथ्यन्ते गण्डप्रान्तरतेस्तथा ॥७३॥
73. svapne'pi hi kapotasya darśanaṃ na praśasyate .
ṣaḍapatyāni kathyante gaṇḍaprāntaratestathā.
73. svapne api hi kapotasya darśanam na praśasyate
ṣaṭ apatyāni kathyante gaṇḍaprāntarateḥ tathā
73. Indeed, even the sight of a pigeon in a dream is not considered auspicious. Similarly, six offspring are said to belong to the gaṇḍaprāntarata (pigeon).
स्त्रीणां रजस्यवस्थानं तेषां कालांश्च मे शृणु ।
चत्वार्यहानि पूर्वाणि तथैवान्यत् त्रयोदश ॥७४॥
74. strīṇāṃ rajasyavasthānaṃ teṣāṃ kālāṃśca me śṛṇu .
catvāryahāni pūrvāṇi tathaivānyat trayodaśa.
74. strīṇām rajasi avasthānam teṣām kālān ca me śṛṇu
| catvāri ahāni pūrvāṇi tathā eva anyat trayodaśa
74. Listen from me about the periods (of ritual impurity) for women during their menstruation. There are the first four days, and similarly, another thirteen days.
एकादश तथैवान्यदपत्यं तस्य वै दिने ।
अन्यद्दिनाभिगमने श्राद्धदाने तथापरे ॥७५॥
75. ekādaśa tathaivānyadapatyaṃ tasya vai dine .
anyaddinābhigamane śrāddhadāne tathāpare.
75. ekādaśa tathā eva anyat apatyam tasya vai dine
| anyat dinābhigamane śrāddhadāne tathā apare
75. Similarly, there are another eleven days. (Then there is a period) on the very day of childbirth (or when an offspring is present), another when approaching a new day (dawn), and similarly, on other occasions such as when performing a śrāddha (funeral rites) offering.
पर्वस्वथान्यत् तस्मात्तु वर्ज्यान्येतानि पण्डितैः ।
गर्भहन्तुः सुतो निघ्नो मोहनी चापि कन्यका ॥७६॥
76. parvasvathānyat tasmāttu varjyānyetāni paṇḍitaiḥ .
garbhahantuḥ suto nighno mohanī cāpi kanyakā.
76. parvasu atha anyat tasmāt tu varjyāni etāni paṇḍitaiḥ
| garbhahantuḥ sutaḥ nighnaḥ mohanī ca api kanyakā
76. Then, another (period is) during the sacred festival (parva) days. Therefore, these (periods) should certainly be avoided by the learned. The son of one who destroys an embryo becomes afflicted, and the daughter also becomes deluding.
प्रविश्य गर्भमत्त्येको भुक्त्वा मोहयतेऽपरा ।
जायन्ते मोहनात्तस्याः सर्पमण्डूककच्छपाः ॥७७॥
77. praviśya garbhamattyeko bhuktvā mohayate'parā .
jāyante mohanāttasyāḥ sarpamaṇḍūkakacchapāḥ.
77. praviśya garbham atti ekaḥ bhuktvā mohayate aparā
| jāyante mohanāt tasyāḥ sarpamaṇḍūkacchapāḥ
77. One (such a son), having entered the womb, causes the destruction of the embryo. Another (such a daughter), having enjoyed (life), causes delusion. From the deluding influence of such a daughter, snakes, frogs, and turtles are born.
सरीसृपाणि चान्यानि पुरीषमथवा पुनः ।
षण्मासान् गुर्विणीं मांसमश्नुवानामसंयताम् ॥७८॥
78. sarīsṛpāṇi cānyāni purīṣamathavā punaḥ .
ṣaṇmāsān gurviṇīṃ māṃsamaśnuvānāmasaṃyatām.
78. sarīsṛpāṇi ca anyāni purīṣam athavā punaḥ |
ṣaṇmāsān gurviṇīm māṃsam aśnuvānām asaṃyatām
78. And reptiles and other [unclean creatures], or excrement, [are its domain]. Furthermore, [it targets] a pregnant woman who, for six months, eats meat unrestrainedly.
वृक्षच्छायाश्रयां रात्रावथवा त्रिचतुष्पथे ।
श्मशानकटभूमिष्ठामुत्तरीयविवर्जिताम् ॥७९॥
79. vṛkṣacchāyāśrayāṃ rātrāvathavā tricatuṣpathe .
śmaśānakaṭabhūmiṣṭhāmuttarīyavivarjitām.
79. vṛkṣacchāyāśrayām rātrau athavā tricatuṣpathe
| śmaśānakaṭabhūmiṣṭhām uttariyavivarjitām
79. She who seeks shelter in the shade of a tree at night, or at a three- or four-way crossroads; who stands on a cremation ground or a rubbish heap, and is without an upper garment.
रुदमानां निशीथेऽथ आविशेत्तामसौ स्त्रियम् ।
शस्यहन्तुस्तथैवैकः क्षुद्रको नाम नामतः ॥८०॥
80. rudamānāṃ niśīthe'tha āviśettāmasau striyam .
śasyahantustathaivaikaḥ kṣudrako nāma nāmataḥ.
80. rudamānām niśīthe atha āviśet tāmasaḥ striyam |
śasyahantuḥ tathā eva ekaḥ kṣudrakaḥ nāma nāmataḥ
80. Then, the tāmasa (spirit) enters that woman who is crying in the middle of the night. Similarly, there is one [spirit] called Kṣudraka by name, who is a destroyer of crops.
शस्यर्धिं स सदा हन्ति लब्ध्वा रन्ध्रं शृणुष्व तत् ।
अमङ्गल्यदिनारम्भे अतृप्तो वपते च यः ॥८१॥
81. śasyardhiṃ sa sadā hanti labdhvā randhraṃ śṛṇuṣva tat .
amaṅgalyadinārambhe atṛpto vapate ca yaḥ.
81. śasyardhim sa sadā hanti labdhvā randhram śṛṇuṣva
tat | amaṅgalyadinārambhe atṛptaḥ vapate ca yaḥ
81. He (Kṣudraka) always destroys the prosperity of crops, having found a weak point. Listen to this: and he, unsatisfied, sows [destruction] at the beginning of inauspicious days.
क्षेत्रेष्वनुप्रवेशं वै करोत्यन्तोपसङ्गिषु ।
तस्मात् कल्पः सुप्रशस्ते दिनेऽभ्यर्च्य निशाकरम् ॥८२॥
82. kṣetreṣvanupraveśaṃ vai karotyantopasaṅgiṣu .
tasmāt kalpaḥ supraśaste dine'bhyarcya niśākaram.
82. kṣetreṣu anuprāveśam vai karoti antopasaṅgiṣu
tasmāt kalpaḥ supraśaste dine abhyarcya niśākaram
82. Indeed, one makes an entry into specific domains (kṣetra) that are connected with their ultimate results. Therefore, according to the proper procedure (kalpa), on a very auspicious day, one should worship the moon.
कुर्यादारम्भमुप्तिञ्च हृष्टस्तुष्टः सहायवान् ।
नियोजिकेति या कन्या दुः सहस्य मयोदिता ॥८३॥
83. kuryādārambhamuptiñca hṛṣṭastuṣṭaḥ sahāyavān .
niyojiketi yā kanyā duḥ sahasya mayoditā.
83. kuryāt ārambham uptim ca hṛṣṭaḥ tuṣṭaḥ sahāyavān
niyojikā iti yā kanyā duḥsahasya mayā uditā
83. One should undertake the commencement and sowing, being joyful, contented, and having assistance. She is the maiden Niyojikā, whom I mentioned as Duḥsaha's daughter.
जातं प्रचोदिकासंज्ञं तस्याः कन्याचतुष्टयम् ।
मत्तोन्मत्तप्रमत्तास्तु नरान् नारीस्तु ताः सदा ॥८४॥
84. jātaṃ pracodikāsaṃjñaṃ tasyāḥ kanyācatuṣṭayam .
mattonmattapramattāstu narān nārīstu tāḥ sadā.
84. jātam pracoḍikāsaṃjñam tasyāḥ kanyācatuṣṭayam
mattonmattapramattāḥ tu narān nārīḥ tu tāḥ sadā
84. From her, a group of four daughters was born, known by the collective designation 'Inciter' (Pracodikā). But these daughters - intoxicated, mad, and heedless - always (influence) men and women.
समाविशन्ति नाशाय चोदयन्तीह दारुणम् ।
अधर्मं धर्मरूपेण कामञ्चाकामरूपिणम् ॥८५॥
85. samāviśanti nāśāya codayantīha dāruṇam .
adharmaṃ dharmarūpeṇa kāmañcākāmarūpiṇam.
85. samāviśanti nāśāya codayantī iha dāruṇam
adharmam dharmarūpeṇa kāmam ca akāmarūpiṇam
85. They (the daughters) always enter into (or possess) men and women for their destruction (nāśa). Here (iha), inciting dreadful unrighteousness (adharma) in the guise of (dharma), and desire (kāma) disguised as non-desire.
अनर्थञ्चार्थरूपेण मोक्षञ्चामोक्षरूपिणम् ।
दुर्विनीता विना शौचं दर्शयन्ति पृथङ्नरान् ॥८६॥
86. anarthañcārtharūpeṇa mokṣañcāmokṣarūpiṇam .
durvinītā vinā śaucaṃ darśayanti pṛthaṅnarān.
86. anartham ca artharūpeṇa mokṣam ca amokṣarūpiṇam
durvinītāḥ vinā śaucam darśayanti pṛthak narān
86. Undisciplined people, devoid of purity, present what is detrimental as beneficial, and liberation (mokṣa) as its opposite, to various individuals.
भ्रश्यन्त्याभिः प्रविष्टाभिः पुरुषार्थात् पृथङ्नराः ।
तासां प्रवेशश्च गृहे संध्यारक्ते ह्यथाम्बरे ॥८७॥
87. bhraśyantyābhiḥ praviṣṭābhiḥ puruṣārthāt pṛthaṅnarāḥ .
tāsāṃ praveśaśca gṛhe saṃdhyārakte hyathāmbare.
87. bhraśyanti ābhiḥ praviṣṭābhiḥ puruṣārthāt pṛthak narāḥ
tāsām praveśaḥ ca gṛhe sandhyārakte hi atha ambare
87. Separate individuals deviate from their life's purpose (puruṣārtha) through the pervasive influence of these [feminine entities]. Indeed, their entry is into the home and subsequently into the twilight-red sky.
धाताविधात्रोश्च बलिर्यत्र काले न दीयते ।
भुञ्जतां पिबतां वापि सङ्गिभिर्जलविप्रुषैः ॥८८॥
88. dhātāvidhātrośca baliryatra kāle na dīyate .
bhuñjatāṃ pibatāṃ vāpi saṅgibhirjalavipruṣaiḥ.
88. dhātāvidhātroḥ ca baliḥ yatra kāle na dīyate
bhuñjatām pibatām vā api saṅgibhiḥ jalavipruṣaiḥ
88. When, at the proper time, an offering (bali) is not given to Dhātā and Vidhātā, or when even those eating and drinking are not offered water drops by their companions.
नवनारीषु संक्रान्तिस्तासामाश्वभिजायते ।
विरोधिन्यास्त्रयः पुत्राश्चोदको ग्राहकस्तथा ॥८९॥
89. navanārīṣu saṃkrāntistāsāmāśvabhijāyate .
virodhinyāstrayaḥ putrāścodako grāhakastathā.
89. navanārīṣu saṃkrāntiḥ tāsām āśu abhijāyate
virodhinyāḥ trayaḥ putrāḥ codakaḥ grāhakaḥ tathā
89. A transmission (saṃkrānti) quickly arises among those nine women. The antagonist has three sons: the instigator, the receiver, and a third such [figure].
तमः प्रच्छादकश्चान्यस्तत्स्वरूपं शृणुष्व मे ।
प्रदीपदैलसंसर्गदूषिते लङ्घिते खले ॥९०॥
90. tamaḥ pracchādakaścānyastatsvarūpaṃ śṛṇuṣva me .
pradīpadailasaṃsargadūṣite laṅghite khale.
90. tamaḥ prac-cchādakaḥ ca anyaḥ tat-svarūpam śṛṇuṣva
me pradīpa-daila-saṃsarga-dūṣite laṅghite khale
90. Listen to me about the true nature of another force that conceals darkness (ignorance). (This manifests) in a threshing floor that has been defiled by contact with lamp-oil and stepped upon.
मुषलोलूखले यत्र पादुके वासने स्त्रियः ।
शूर्पदात्रादिकं यत्र पदाकृष्य तथासनम् ॥९१॥
91. muṣalolūkhale yatra pāduke vāsane striyaḥ .
śūrpadātrādikaṃ yatra padākṛṣya tathāsanam.
91. muṣala-ulūkhale yatra pāduke vāsane striyaḥ
śūrpa-dātrā-ādikam yatra padā ākṛṣya tathā āsanam
91. Where mortar and pestle, slippers, seats, and women are present. And where winnowing baskets, sickles, and similar implements are dragged by foot, and (people take) seats (in an improper manner).
यत्रोपलिप्तञ्चानर्च्य विहारः क्रियते गृहे।
दर्वोमुखेन यत्राग्निराहृतोऽन्यत्र नीयते ॥९२॥
92. yatropaliptañcānarcya vihāraḥ kriyate gṛhe.
darvomukhena yatrāgnirāhṛto'nyatra nīyate.
92. yatra upaliptam ca anarcya vihāraḥ kriyate gṛhe
darvī-mukhena yatra agniḥ āhṛtaḥ anyatra nīyate
92. Where, even after smearing (for purification), activities are carried out in the house without worship. And where fire is brought using a ladle and taken to another place.
विरोधिनीसुतास्तत्र विजृम्भन्ते प्रचोदिताः ।
एको जिह्वागतः पुंसां स्त्रीणाञ्चालीकसत्यवान् ॥९३॥
93. virodhinīsutāstatra vijṛmbhante pracoditāḥ .
eko jihvāgataḥ puṃsāṃ strīṇāñcālīkasatyavān.
93. virodhinī-sutāḥ tatra vijṛmbhante pracoditāḥ ekaḥ
jihvā-gataḥ puṃsām strīṇām ca alīka-satya-vān
93. There, the children of adversaries, being instigated, flourish. One (of these) resides on the tongues of men and women, speaking falsehoods as if they were truth.
चोदको नाम स प्रोक्तः पैशुन्यं कुरुते गृहे ।
अवधानगतश्चान्यः श्रवणस्थोऽतिदुर्मतिः ॥९४॥
94. codako nāma sa proktaḥ paiśunyaṃ kurute gṛhe .
avadhānagataścānyaḥ śravaṇastho'tidurmatiḥ.
94. chodakaḥ nāma saḥ proktaḥ paiśunyam kurute gṛhe
avadhānagataḥ ca anyaḥ śravaṇasthaḥ atidurmatiḥ
94. He who engages in backbiting within the home is called an instigator. Another, who is present and attentively listens to such slander, is extremely wicked.
करोति ग्रहणन्तेषां वचसां ग्राहकस्तु सः ।
आक्रम्यान्यो मनो नॄणां तमसाच्छाद्य दुर्मतिः ॥९५॥
95. karoti grahaṇanteṣāṃ vacasāṃ grāhakastu saḥ .
ākramyānyo mano nṝṇāṃ tamasācchādya durmatiḥ.
95. karoti grahaṇam teṣām vacasām grāhakaḥ tu saḥ
ākramya anyaḥ manaḥ nṝṇām tamasā ācchādya durmatiḥ
95. He is indeed the one who grasps those words (slanderous remarks). Another, an evil-minded person, having assailed the minds of men and enveloped them with spiritual darkness (tamas),...
क्रोधं जनयते यस्तु तमः प्रच्छादकस्तु सः ।
स्वयंहार्यास्तु चौर्येण जनितन्तनयत्रयम् ॥९६॥
96. krodhaṃ janayate yastu tamaḥ pracchādakastu saḥ .
svayaṃhāryāstu cauryeṇa janitantanayatrayam.
96. krodham janayate yaḥ tu tamaḥ pracchādakaḥ tu saḥ
svayam hāryāḥ tu cauryeṇa janitam tanayatrayam
96. He who generates anger is indeed a concealer of spiritual darkness (tamas). Moreover, there are self-plunderers, and a trio of offspring generated by theft (caurya) also exists.
सर्वहार्यर्धहारी च वीर्यहारी तथैव च ।
अनाचान्तगृहेष्वेते मन्दाचारगृहेषु च ॥९७॥
97. sarvahāryardhahārī ca vīryahārī tathaiva ca .
anācāntagṛheṣvete mandācāragṛheṣu ca.
97. sarvahāryaḥ ardhahārī ca vīryahārī tathā
eva ca anācāntagṛheṣu ete mandācāragṛheṣu ca
97. Namely, the plunderer of everything (sarvahārya), the plunderer of half (ardhahārī), and similarly, the plunderer of vital energy (vīrya). These (types of individuals) are found in homes where purification rites are not observed and in homes where conduct (ācāra) is lax.
अप्रक्षालितपादेषु प्रविशत्सु महानसम् ।
खलेषु गोष्ठेषु च वै द्रोहो येषु गृहेषु वै ॥९८॥
98. aprakṣālitapādeṣu praviśatsu mahānasam .
khaleṣu goṣṭheṣu ca vai droho yeṣu gṛheṣu vai.
98. aprakṣālitapādeṣu praviśatsu mahānasam
khaleṣu goṣṭheṣu ca vai drohaḥ yeṣu gṛheṣu vai
98. Indeed, harm (droha) manifests in those houses, as well as in threshing grounds and cowsheds, where people enter the kitchen with unwashed feet.
तेषु सर्वे यथान्यायं विहरन्ति रमन्ति च ।
भ्रामण्यास्तनयस्त्वेकः काकजङ्घ इति स्मृतः ॥९९॥
99. teṣu sarve yathānyāyaṃ viharanti ramanti ca .
bhrāmaṇyāstanayastvekaḥ kākajaṅgha iti smṛtaḥ.
99. teṣu sarve yathānyāyam viharanti ramanti ca
bhrāmaṇyāḥ tanayaḥ tu ekaḥ kākajaṅghaḥ iti smṛtaḥ
99. In these (places where such impropriety occurs), all (evil entities) roam and revel as is their due. And indeed, one son of a wandering woman is known as Kāka jangha.
तेनाविष्टो रतिं सर्वो नैव प्राप्नोति वै पुरे ।
भुञ्जन् यो गायते मैत्रे गायते हसते च यः ॥१००॥
100. tenāviṣṭo ratiṃ sarvo naiva prāpnoti vai pure .
bhuñjan yo gāyate maitre gāyate hasate ca yaḥ.
100. tena āviṣṭaḥ ratim sarvaḥ na eva prāpnoti vai pure
bhuñjan yaḥ gāyate maitre gāyate hasate ca yaḥ
100. Indeed, when one is possessed by him (Kāka jangha), no one in the city ever finds delight (rati). O Maitra, (such a person is) whoever sings while eating, and (whoever) laughs.
सन्ध्यामैथुनिनञ्चैव नरमाविशति द्विज ।
कन्यात्रयं प्रसूता सा या कन्या ऋतुहारिणी ॥१०१॥
101. sandhyāmaithuninañcaiva naramāviśati dvija .
kanyātrayaṃ prasūtā sā yā kanyā ṛtuhāriṇī.
101. sandhyāmaithuninam ca eva naram āviśati dvija
kanyātrayam prasūtā sā yā kanyā ṛtuhāriṇī
101. And indeed, O twice-born (dvija), (he) enters a man who engages in sexual intercourse at twilight. That young woman (kanyā) who has a deficient menstrual cycle (ṛtuhāriṇī) gives birth to three daughters.
एका कुचहरा कन्या अन्या व्यञ्जनहारिका ।
तृतीया तु समाख्याता कन्यका जातहारिणी ॥१०२॥
102. ekā kucaharā kanyā anyā vyañjanahārikā .
tṛtīyā tu samākhyātā kanyakā jātahāriṇī.
102. ekā kucaharā kanyā anyā vyañjanahārikā
tṛtīyā tu samākhyātā kanyakā jātahāriṇī
102. One (type of female spirit or affliction) is known as 'kucaharā', meaning 'she who takes the breasts'. Another is 'vyañjanahārikā', meaning 'she who takes away distinguishing marks or vital fluids'. The third is designated 'kanyakā jātahāriṇī', a maiden who takes away the new-born child.
यस्या न क्रियते सर्वः सम्यग् वैवाहिको विधिः ।
कालातीतोऽथवा तस्या हरत्येका कुचद्वयम् ॥१०३॥
103. yasyā na kriyate sarvaḥ samyag vaivāhiko vidhiḥ .
kālātīto'thavā tasyā haratyekā kucadvayam.
103. yasyā na kriyate sarvaḥ samyak vaivāhikaḥ vidhiḥ
kālātītaḥ athavā tasyā harati ekā kucadvayam
103. If the complete and proper marriage ceremony (vidhi) for a girl is not performed, or if it is performed after the appropriate time (kālātīta), then the first (spirit), the kucaharā, takes away her two breasts.
सम्यक् श्राद्धमदत्त्वा च तथानर्च्य च मातरम् ।
विवाहितायाः कन्याया हरति व्यञ्जनं तथा ॥१०४॥
104. samyak śrāddhamadattvā ca tathānarcya ca mātaram .
vivāhitāyāḥ kanyāyā harati vyañjanaṃ tathā.
104. samyak śrāddham adattvā ca tathā anarcya ca
mātaram vivāhitāyāḥ kanyāyāḥ harati vyañjanam tathā
104. Likewise, if the śrāddha (ancestor rites) are not performed properly, and if the mother of the married girl is not honored, then (the second spirit, the vyañjanahārikā) takes away her vital distinguishing marks or essential fluids.
अग्न्यम्बुशून्ये च तथा विधूपे सूतिकागृहे ।
अदीपशस्त्रमुसले भूतिसर्षपवर्जिते ॥१०५॥
105. agnyambuśūnye ca tathā vidhūpe sūtikāgṛhe .
adīpaśastramusale bhūtisarṣapavarjite.
105. agnyambuśūnye ca tathā vidhūpe sūtikāgṛhe
adīpaśastramusale bhūtisarṣapavarjite
105. In a lying-in chamber (sūtikāgṛha) that is devoid of fire and water, and likewise without proper fumigation or incense, and which lacks a lamp, a weapon, or a pestle, and is furthermore deprived of sacred ash (bhūti) and mustard seeds (sarṣapa).
अनुप्रविश्य सा जातमपहृत्यात्मसम्भवम् ।
क्षणप्रसविनी बालं तत्रैवोत्सृजते द्विज ॥१०६॥
106. anupraviśya sā jātamapahṛtyātmasambhavam .
kṣaṇaprasavinī bālaṃ tatraivotsṛjate dvija.
106. anupraviśya sā jātam apahṛtya ātmasambhavam
kṣaṇaprasavinī bālam tatra eva utsṛjate dvija
106. Having entered, she seizes her own offspring (ātmasambhavam). She, who gives birth for just a moment, then abandons the child right there, O brahmin.
सा जातहारिणी नाम सुघोरा पिशिताशना ।
तस्मात् संरक्षणं कार्यं यत्नतः सूतिकागृहे ॥१०७॥
107. sā jātahāriṇī nāma sughorā piśitāśanā .
tasmāt saṃrakṣaṇaṃ kāryaṃ yatnataḥ sūtikāgṛhe.
107. sā jātahāriṇī nāma sughorā piśitāśanā tasmāt
saṃrakṣaṇam kāryam yatnataḥ sūtikāgṛhe
107. She is named Jātahāriṇī, the very dreadful flesh-eater. Therefore, protection must be diligently carried out in the lying-in room.
स्मृतिञ्चाप्रयतानाञ्च शून्यागारनिषेवणात् ।
अपहन्ति सुतस्तस्याः प्रचण्डो नाम नामतः ॥१०८॥
108. smṛtiñcāprayatānāñca śūnyāgāraniṣevaṇāt .
apahanti sutastasyāḥ pracaṇḍo nāma nāmataḥ.
108. smṛtim ca aprayatānām ca śūnyāgāraniṣevaṇāt
apahanti sutaḥ tasyāḥ pracaṇḍaḥ nāma nāmataḥ
108. Her son, named Pracaṇḍa, steals the memory (smṛti) of the careless (aprayatānām), and he does so due to their frequenting of empty houses (śūnyāgāraniṣevaṇāt).
पौत्रेभ्यस्तस्य संभूता लीकाः शतसहस्रशः ।
चण्डालयोनयश्चाष्टौ दण्डपाशातिभीषणाः ॥१०९॥
109. pautrebhyastasya saṃbhūtā līkāḥ śatasahasraśaḥ .
caṇḍālayonayaścāṣṭau daṇḍapāśātibhīṣaṇāḥ.
109. pautrebhyaḥ tasya sambhūtāḥ līkāḥ śatasahasraśaḥ
caṇḍālayonayaḥ ca aṣṭau daṇḍapāśātibhīṣaṇāḥ
109. From his grandsons, hundreds of thousands of Līkas were born. And also eight types of Caṇḍāla-beings, exceedingly dreadful with their staffs and nooses.
क्षुधाविष्टास्ततो लीकास्ताश्च चण्डालयोनयः ।
अभ्यधावन्त चान्योन्यमत्तुकामाः परस्परम् ॥११०॥
110. kṣudhāviṣṭāstato līkāstāśca caṇḍālayonayaḥ .
abhyadhāvanta cānyonyamattukāmāḥ parasparam.
110. kṣudhāviṣṭāḥ tataḥ līkāḥ tāḥ ca caṇḍālayonayaḥ
abhyadhāvanta ca anyonyam attukāmāḥ parasparam
110. Then the lice, tormented by hunger, and those [creatures] of outcaste origin, rushed towards one another, desiring to devour each other.
प्रचण्डो वारियित्वा तु तास्ताश्चण्डालयोनयः ।
समये स्थापयामास यादृशे तादृशं शृणु ॥१११॥
111. pracaṇḍo vāriyitvā tu tāstāścaṇḍālayonayaḥ .
samaye sthāpayāmāsa yādṛśe tādṛśaṃ śṛṇu.
111. pracaṇḍaḥ vārayitvā tu tāḥ tāḥ caṇḍālayonayaḥ
samaye sthāpayāmāsa yādṛśe tādṛśam śṛṇu
111. But Pracaṇḍa, having restrained those very beings of outcaste origin, established them in a proper arrangement. Listen to the kind of arrangement he made.
अद्यप्रभृति लीकानामावासं यो हि दास्यति ।
दण्डं तस्याहमतुलं पातयिष्ये न संशयः ॥११२॥
112. adyaprabhṛti līkānāmāvāsaṃ yo hi dāsyati .
daṇḍaṃ tasyāhamatulaṃ pātayiṣye na saṃśayaḥ.
112. adyaprabhṛti līkānām āvāsam yaḥ hi dāsyati
daṇḍam tasya aham atulam pātayisyē na saṃśayaḥ
112. From today onwards, whoever indeed provides a dwelling for the lice, I will inflict upon him an immense punishment; there is no doubt about it.
चण्डालयोन्योऽवसथे लीका या प्रसविष्यति ।
तस्याश्च सन्तिः पूर्वा सा च सद्यो नशिष्यति ॥११३॥
113. caṇḍālayonyo'vasathe līkā yā prasaviṣyati .
tasyāśca santiḥ pūrvā sā ca sadyo naśiṣyati.
113. caṇḍālayonyaḥ avasathe yā prasaviṣyati tasyāḥ
ca santatiḥ pūrvā sā ca sadyaḥ naśiṣyati
113. Whichever female of outcaste origin gives birth in a dwelling, her former progeny and she herself will immediately perish.
प्रसूते कन्यके द्वे तु स्त्रीपुंसोर्बोजहारिणी ।
वातरूपामरूपाञ्च तस्याः प्रहरणन्तु ते ॥११४॥
114. prasūte kanyake dve tu strīpuṃsorbojahāriṇī .
vātarūpāmarūpāñca tasyāḥ praharaṇantu te.
114. prasūte kanyake dve tu strīpuṃsoḥ bījahāriṇī
vātarūpām arūpām ca tasyāḥ praharaṇam tu te
114. The seed-stealing (bījahāriṇī) one gives birth to two maidens: one is wind-formed (vātarūpā) and the other is formless (arūpā). Indeed, these two are her weapons.
वातरूपा निषेकान्ते सा यस्मै क्षिपते सुतम् ।
स पुमान् वातशुक्रत्वं प्रयाति वनितापि वा ॥११५॥
115. vātarūpā niṣekānte sā yasmai kṣipate sutam .
sa pumān vātaśukratvaṃ prayāti vanitāpi vā.
115. vātarūpā niṣekānte sā yasmai kṣipate sutam
saḥ pumān vātaśukratvam prayāti vanitā api vā
115. At the conclusion of the sexual act, the wind-formed (vātarūpā) maiden casts a child (suta) upon whomever she chooses; that man (puruṣa) then attains the state of having sterile semen (vātaśukratvam), and similarly, a woman also becomes infertile.
तथैव गच्छतः सद्यो निर्बोजत्वमरूपया ।
अस्नाताशी नरो यो वै तथैव पिशिताशनः ॥११६॥
116. tathaiva gacchataḥ sadyo nirbojatvamarūpayā .
asnātāśī naro yo vai tathaiva piśitāśanaḥ.
116. tathā eva gacchataḥ sadyaḥ nirbījatvam arūpayā
asnātāśī naraḥ yaḥ vai tathā eva piśitāśanaḥ
116. In the same way, immediate infertility (nirbījatvam) is caused by the formless (arūpā) maiden for the man (puruṣa) who eats without bathing, and likewise for the one who consumes meat (piśitāśana).
विद्वेषिणी तु या कन्या भृकुटीकुटिलानना ।
तस्या द्वौ तनयौ पुंसामपकारप्रकाशकौ ॥११७॥
117. vidveṣiṇī tu yā kanyā bhṛkuṭīkuṭilānanā .
tasyā dvau tanayau puṃsāmapakāraprakāśakau.
117. vidveṣiṇī tu yā kanyā bhṛkuṭīkuṭilānanā
tasyā dvau tanayau puṃsām apakāraprakāśakau
117. But the maiden who is hostile (vidveṣiṇī) and has a face crooked with a frown (bhṛkuṭīkuṭilānanā) - of her are born two sons, who are the manifest causes of injury (apakāraprakāśakau) to men (puruṣa).
निर्बोजत्वं नरो याति नारी वा शौचवर्जिता ।
पैशुन्याभिरतं लोलमसज्जननिषेवणम् ॥११८॥
118. nirbojatvaṃ naro yāti nārī vā śaucavarjitā .
paiśunyābhirataṃ lolamasajjananiṣevaṇam.
118. nirbījatvam naraḥ yāti nārī vā śaucavarjitā
paiśunyābhiratam lolam asajjananiṣevaṇam
118. A man or a woman who is devoid of purity (śauca) becomes barren. This state is characterized by devotion to backbiting, restlessness or greed, and association with wicked people.
पुरुषद्वेषिणञ्चैतौ नारमाक्रम्य तिष्ठतः ।
मात्रा भ्रात्रा तथा मित्रैरभीष्टैः स्वजनैः परैः ॥११९॥
119. puruṣadveṣiṇañcaitau nāramākramya tiṣṭhataḥ .
mātrā bhrātrā tathā mitrairabhīṣṭaiḥ svajanaiḥ paraiḥ.
119. puruṣadveṣiṇam ca etau naram ākramya tiṣṭhataḥ mātrā
bhrātrā tathā mitraiḥ abhīṣṭaiḥ svajanaiḥ paraiḥ
119. And these two (the impure man and woman), having attacked a man who is hostile to (other) people or the cosmic Person (puruṣa), persist. (Furthermore, a man hated) by his mother, by his brother, and also by beloved friends, relatives, and others...
विद्विष्टो नाशमायाति पुरुषो धर्मतोर्ऽथतः ।
एकस्तु स्वगुणांल्लोके प्रकाशयति पापकृत् ॥१२०॥
120. vidviṣṭo nāśamāyāti puruṣo dharmator'thataḥ .
ekastu svaguṇāṃlloke prakāśayati pāpakṛt.
120. vidviṣṭaḥ nāśam āyāti puruṣaḥ dharmataḥ arthataḥ
ekaḥ tu svaguṇān loke prakāśayati pāpakṛt
120. A man who is hated (by his mother, brother, etc., as mentioned previously) comes to destruction with respect to his natural law (dharma) and material prosperity (artha). But one type (of person, specifically) a wrongdoer (pāpakṛt), reveals his own qualities in the world.
द्वितीयस्तु गुणान् मैत्रीं लोकस्थामपकर्षति ।
इत्येते दौः सहाः सर्वे यक्ष्मणः सन्ततावथ ।
पापाचाराः समाख्याता यैर्व्याप्तमखिलं जगत् ॥१२१॥
121. dvitīyastu guṇān maitrīṃ lokasthāmapakarṣati .
ityete dauḥ sahāḥ sarve yakṣmaṇaḥ santatāvatha .
pāpācārāḥ samākhyātā yairvyāptamakhilaṃ jagat.
121. dvitīyaḥ tu guṇān maitrīm lokasthām
apakarṣati iti ete dauḥsahāḥ sarve
yakṣmaṇaḥ santatau atha pāpācārāḥ
samākhyātāḥ yaiḥ vyāptam akhilam jagat
121. But the second (type of person, unlike the first wrongdoer who merely reveals his own nature) detracts from good qualities and friendship existing in the world. Thus, all these (negative traits mentioned earlier) are intolerable. They are declared as the continuous lineage of misfortune (yakṣman) and as evil conduct (pāpācāra), by which the entire world is pervaded.

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 (current chapter) Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134