15 - Conversation between the father and son- (Continued). 

The exposition of sins and their punishments is continued, and Jada concludes his story of king Vipash-chit-The king by his merit delivers all the inhabitants of hell and ascends to heaven. 

Yama’s officer spoke.

1       "For accepting anything of value from an outcaste, † let a dvija be born an ass: but let him who sacrifices for the outcaste become a worm, on his release from hell. 

                  † See Canto XIV. verse 83. 

2 “But the dvija who has misbehaved towards his spiritual preceptor, * by coveting the latter's wife and the latter's property in his mind, undoubtedly becomes a dog. 

* Upadhyáva.

3 "The man also who scorns his parents is born an ass; for reviling his mother and father he is born a maina; † and he

† Sháriká; see note * p. 49.

4 who scorns his brother's wife becomes & pigeon; but fan injuring her he becomes a tortoise.

5 "He who, while eating his brother's pinda, does not pursue his brother's welfare, being overwhelmed with folly is indeed born after death a monkey.

6 “He who carries away a deposit is born a worm on his release from hell. And the detracter when released from her

7 becomes a Rákshasa. And the man who destroys trust born a fish. 

“For carrying off through folly paddy, barley, sess

8 mum †† seed, másh beans, § kulattha beans, ||mustard-seed, ¶ chickpeas, ** beans, †† áman rice, †††† mudga beans, §§ wheat and flax, or other crops, a man void of understanding is born a large-mouthed rat resembling an ichneumon.

†† Tila, Sesamum, Sesamum orientale, Roxb. (indicum, Linnaeus); the modern til (Roxb., p. 401). Not in Hooker.

§ Másha, a kind of bean, Phaseolus mungo, variety radiatus, the Bongs másh-kaláy. It is esteemed the best of all the leguminous plants, and the meal is made into broad for many religious ceremonies. (Hooker, vol. I p. 203; Roxb., p. 557.) 

|| Kulattha, a kind of bean, Dolichos biflorus, the Bengali kulatti (Hooker, vol. II, p. 210; Roxb., p. 563.) 

¶ Sarshapa, Mustard, Sinapis campestris; which combines Roxburgh's! dichotoma, (the Beng. shádá rái or sarisha, Hind. sarson), and S. glauca (the Beng. sveta rái). From both varieties an oil is expressed which is used in die and for various other purposes. (Hooker, vol. I, p. 156; Roxb., p. 497.) 

** Chana, Chick pea or Gram, Oicer arietinum, the Beng. but, chanáu chholá; it is the same as vartula. (Hookor, vol. II, p. 176; Roxb., p. 56 Oliver, p. 196.)

††Kaláya. This is the general name for most of the commonly cultivate kinds of beans, Phaseolus.

†††† Kalama, the aman (hemanta) or later rice, which is sown in Maya Jane and is reaped in December and January. The aus (áshu) or early rice gown about April and reaped about August. 

§§ Mudga, Green gram, Phaseolus mungo, the Beng. mug or mug-kala lásha (see note S above) is a variety of this. (Hooker, vol. II, p. 203; Roxb.,.556).

“Moreover, for improperly touching another’s wife he is

10 born & horrible wolf. And the foolish sinner who violates his brother's wife becomes a dog, a jackal, a heron, a vulture, a

11 snake, and a bird of prey, * by degrees. And the sinner, who has violated his friend's wife, his guru's wife, and the king's

* Kan-ka. This must mean a bird of prey, Vaka which is a synonym as just been mentioned.

12 wife, becomes a cock-cuckoo when released from hell. The man of lustful soul is born a hog.

 “Let him who hinders sacrifice liberality and marriage become a worm. 

13     “And he who gives his daughter away twice is verily born a worm. 

“He who obtains food, without giving some to the gods

14 the pitruis and brahmans, is indeed born a crow when released from hell. 

“He who scorns his eldest brother, or a brother who is like

15 a father to him, is indeed born a curlew when dismissed from hell. 

“And the shudra for approaching a brahman-woman is born

16 a worm; for begetting offspring of her, let him become an insect living within wood. And a chandala for the same sin is born a hog, a small worm, a diver. † 

† Madgu; see note * p. 31.

17     “A man ungrateful, base among men, who returns evil for good, when released from hell is born a small worm, an insect,

18 a bird, a scorpion also, and a fish, a crow, a tortoise, then a pukkasa.

19     “For slaying an unarmed man, a man is born an ass. The murderer of a woman also and a child-slayer are born worms. 

"But for stealing victuals a man is born a fly.

20    “There is Moreover, a difference among victuals, listen thereto. For taking rice-food, he is born a cat, when quit 

21 from hell; but for taking rice-food mixed with sesamum an oil-cake he is born a rat; and for taking clarified butter

22 an ichneumon; for taking goat's flesh, a crow, a diver. * He who carries away fish-meat becomes a crow; he who carried away venison a hawk; but when salt is taken away, the offender becomes a water-crow: † when curdled milk is taken away

* See note † p. 85.

†Vichi-káka. I do not find this in Prof. Monier-Williams' Dictionary. 1 would suggest that it is a Torn, most probably the Black-bellied Torn, Sterna javanica, which has a black and grey plumage and is found in every river in India. The Terns are commonly called gangu-chil or gang-chil, i.e., the river kite. (Jerdon, vol. II, pp. 834 and 840.).

23 a worm; and for stealing milk he is born a hen-heron; ††

†† Balaka. Balaka is the Pond Horon or Paddy-bird, Ardeola leucoptera, the Beng. konch-bak. (Jerdon, vol. II, p. 751.) 

24 but he who steals oil is born a cockroach; for taking honey a man is born a gad-fly; for taking a cake, an ant; § but for

§Pipilika; the modern pipirá or piprú denotes the larger species of ants.

25 stealing pulse || a small house-lizard;

         “For stealing distilled spirits let the sinner become a francolin partridge; ¶ and for taking iron be born a crow

|| Nishpáva; this appears to be a general name for most kinds of pulse.

¶ Tittiri, the Francolin or Meadow partridge, of which there are two species in India, (1) the Black partridge, Francolinus vulgaris (the modern titir or kala-titar) which is found throughont the whole of Northern India, and (2) the Painted partridge, F. pictus (also called kala-titar) which is found in Central and part of Southern India. (Jerdon, vol. II, pp. 558 and 561). The former is probably the bird meant here.

26 When brass is carried off, he is born a green pigeon; ** when a silver vessel is carried off, a pigeon; but for taking

** Harita; see note ** p. 28.

27 a golden vessel, he is born a worm; and for stealing a garment of woven silk he becomes a partridge; †† and when a silk garment is taken away he is born a silkworm;

†† Krakara. Prof. Monier-Williams says this is Perdix sylvatica, but I do not find any such name in Jerdon. It is probably either the Grey partridge, Ortygornis ponticeriana, which is common throughout the greater part of India, or the Kyah partridge, O. gularis, which is found throughout Behar und Bengal. (Jerdon, vol. II, pp. 569, and 572.) 

28 when very fine cloth, an instrument of horn* and fine cloth are carried off, the sinner is born a parrot; and so too for taking a garment of goat's-hair or sheep's wool, and a linen

*Sárngika. I do not find this word in the dictionary.

29 one; when a cotton thing is taken away he is born a curlew; and the stealer of a barken thing is born a pond-heron; for

30 taking paint and potherbs he is born a peacock. The man who carries off a red garment becomes a jívanjíva pheasant; † for taking splendid perfumes let him become a musk-rat; and for

†Jivan.jiva or jíva-jívaka. See note †† p. 28.

31 taking clothes a hare; for theft of fruit a man becomes a eunuch; for theft of wood, a wood-insect; †† and a flower-stealer

††Ghuņa-kitaka: or, an armadillo.

32 becomes a poor man; a carriage-stealer lame; and one who takes vegetables become a green pigeon; § and one who takes water a pied-crested cuckoo. || One who takes away land, after going to Raurava and the other very terrible hells

§Háríta: see note ** p. 28.

||Chataka: see note † p. 29.

33 becomes grass, a bush, a creeper, a climbing shrub, a reed and a tree by degrees; and the man afterwards, when his sins

34 have been diminished to insignificance, becomes a worm, an insect, and a grasshopper, a bird, an aquatic animal, a deer; and Having attained the condition of kino, and despicable castes

35 such as chandala and pukkasha, he becomes lame and blind, deaf, leprous, and afflicted with pulmonary consumption; he is seized with discases affecting the mouth and the eyes and the

36 anus; and he becomes epileptic; he attains also the condition of a shudra. This truly is known to be the course of stealers of cattle and gold.

37     “And fierce men who steal learning, who fall short in their rewards to the guru; the man who makes another's wife his

38 own wife, -he becomes the eunuch, the foolish man, when escaped from the torments of hell. 

"He who makes the Homa oblation in unkindled fire is

39 born afflicted with the pains of indigestion, and dyspeptic. 

“Abuse of others, the returning evil for good, hurting 

40 the vitals of others, coarseness, and cruelty, paying court to other men's wives, perfidy in taking other people's property.

41 and contempt of the gods, dishonesty, fraud towards men and avarice, manslaughter, and the continued performance

42 also of whatever things are forbidden; -one should know these to be the after-characteristics of those who are released from hell. 

“Compassion towards all creatures, concord, aid to other

43 people, truth, speech directed towards the welfare of all creatures, inculcation of the authority of the Veda, veneration of gurus devarshis Siddhas and ruishis, association with the

44 good, hospitality, study, friendship, -let the wise man understand these and whatever other things constitute the deeds

45 of truth and righteousness, to be the marks of sinless men who have quitted Svarga.

46     "This I have declared explicitly to thee, O king! concerning men, holy and wicked, who eat the fruits of their own actions. Come then, we go elsewhere. Thou hast now seen everything, for thou hast seen hell. Come then, let us go elsewhere." 

The son spoke.

47 Thereupon the king prepared to follow him; and then 3 cry went up from all the men that abode in torment, "Be 

48 gracious, O king! stay but l moment, for the air that clings

49 to thy body gladdens our mind, and entirely dispels the burning and the sufferings and pains from our bodies, 0 tiger-like man! Be gracious, O king! 

50     On hearing this their entreaty, the king asked that servant

51 of Yama" How do I afford gladness to these men? Hare I done such a mighty deed of merit in the world of mortals, wherefrom falls this gladdening shower? Declare me that." 

Yama's officer spoke.

52 “Inasmuch as thy body was nourished with the food that remained, after the pitruis the gods guests and servants were

53 satisfied, and since thy mind was attached to them, hence the air that clings to thy body brings gladness; the torment, O 

54 king! does not hurt the evil-doers. Whereas thou didst offer the horse-sacrifice and other sacrifices according to precept, hence from seeing thee Yama's engines weapons fires and

55 crows, which cause intense suffering, such as crushing cutting burning and so forth, grow mild, O king! when counteracted by thy majesty." 

The king spoke.

56 “Neither in Svarga nor in Brahma-loka do men experience such joy, methinks, as arises from conferring bliss on suffering

57 creatures. If, while I am present, torment does not hurt these men, here then, fair Sir, I will remain firm as a mountain." 

Yama's officer spoke.

58 “Come, O king; wo proceed. Enjoy the delights won by thine own merit, casting aside here the torments of evil-doers." 

The king spoke.

59 "For that reason, * I will not go as long as these are in sore suffering. From my near-presence the denizens of hell grow

*For tasmat read asmát, (from hence)?

60 happy. Fie on the sickly protection-begging † life of that man, who shews no favour to one distressed, even though he be a

†For sharanarthinam read sharanarthanam (from arthana), since jivanam is her? 

61 resolute foe! Sacrifices, gifts, austerities do not work for the welfare of him, who las no thought for the succour of the

62 distressed. Whoever bears a cruel mind towards children, the sick and such like, and towards the aged also, I do not

63 hold him human; he is truly a Rakshasa. But if these men have pain originating in hell, whether produced by the heat from fire, or produced by overpowering smells, and if they

64 have the intense pain arising from hunger and thirst that causes faintness, yet the grant of deliverance to them excels,

65 I consider, the joy of Svarga. If many sufferers shall obtain happiness, while I undergo pain, should I not in truth embrace it? Go thou not therefore long.” 

Yama's officer spoke.

66 "Here have both Dharma and Indra arrived to load these away. Thou must certainly depart from us: go therefore O king!" 

Dharma spoke.

67 "Fittingly worshipped by thee, I lead thee to Svargamount this heavenly chariot and linger not; let us go." 

The king spoke.

68 “Men in thousands, O Dharma! suffer pain here in hell and being in affliction they cry to me to save them; hence depart not." 

Indra spoke.

69 " These evil-doers have come to hell in consequence of the own deeds; thou also, O king, must go to Svarga in consequence of thy meritorious deed." 

The king spoke.

70 " If thou dost know, thou, O Dharma, or thou, O Indra Shachi's lord, how great indeed is my authority, then deign* to speak aright." 

* For arhathaḥ read arhatha?

Dharma spoke.

71 “Just as drops of water in the sea, or as stars in the sky

72 or as showers of rain, as the sands in the Ganges-just a these drops of water and other things are innumerable, Maha-raja! even so thy merit is in truth beyond reckon

73 In thy evincing now this compassion here in the hells, the reckoning of that merit of thine has verily amounted to hundred thousand. Then go, O king! enjoy then the abode

74 of the immortals; let these also consume away in hell sin arising from their own actions!" 

The king spoke.

75     "How shall men attain their desire in things connect with me, if in my presence these people gain no prosper"

76 Hence, whatever good deeds I possess, O lord of this gods! by means thereof let the sinners who are undergo torment be delivered from hell!" 

Indra spoke.

77     “Thus, hast thou, O king! gained a more exalted station: see too these sinners delivered from hell!” 

The son spoke.

78     Then fell there a shower of flowers upon that king, and Hari making him mount the heavenly chariot led him to the

79 heaven-world. Both I and the others, who were there, were released from the torments; thereafter we entered the other earthly existences, as determined by the results of our own actions. 

80    Thus, these hells have boon reckoned up, O brahman! And for what particular sin to what particular kind of creature a

81 man descends, it has all been recounted to thee in detail, as I saw it of yore, having gained the accurate knowledge that springs from previous experience. What else do I tell thee next, noble sir?