pañca-sūnā gṛhasthasya cullī peṣaṇy upaskaraḥ |
kaṇḍanī ca udakumbhaś ca badhyate yāstu vāhayan ||
(Manu Smṛti: 3.68)
“The hearth, the grinding stone, the broom, the mortar, and the waterpot—the householder has five instruments of slaughter by using which he becomes implicated [in sin].”
yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ |
bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt ||
(Śrīmad Bhagavad-gītā: 3.13)
“A virtuous person who subsists on the remnants of sacrifice (yajña) is liberated from all sins [i.e., the consequences of violence towards other living beings]. But one who prepares food for oneself partakes only of sin.”
svamāṁsaṁ paramāṁsena yo vardhayitum icchati |
anabhyarcya pitṝn devāṁs tato’nyo nāsty apuṇyakṛt ||
(Manu Smṛti: 5.52)
“There is no greater sinner than one who seeks to increase his own flesh with the flesh of others and does not worship the forefathers and devas.”
yo’hiṁsakāni bhūtāni hinasty ātma-sukhecchayā |
sa jīvaṁś ca mṛtaś caiva na kvacit sukham edhate ||
(Manu Smṛti: 5.45)
“One who harms innocuous creatures out of a desire for one’s own pleasure never attains happiness in life or after death.”
sa kartā sarva-dharmāṇāṁ bhakto yas tava keśava |
sa kartā sarva-pāpānāṁ yo na bhaktas tavācyuta ||
dharmo bhavaty adharmo’pi kṛto bhaktais tavācyuta |
pāpaṁ bhavati dharmo’pi tavābhaktaiḥ kṛto hareḥ ||
(Skanda Purāṇa; cited in Hari-bhakti-vilāsa: 10.90)
“He who is your bhakta is a performer of all dharma, O Keśava, and he who is not your bhakta is a performer of all sins, O Acyuta. Even adharma performed by your bhaktas [e.g., some occasional excessive acceptance of donations at a tīrtha or similar place] becomes dharma [because it is for your sake, by virtue of the sincerity of your bhakta], O Acyuta, and even dharma performed by non-bhaktas [e.g., performance of yoga and so on] becomes sin [because of disregard for you], O Hari.”
kṛṣṇa-caritaṁ kali-kalmaṣa-ghnaṁ … |
(Śrīmad Bhāgavatam: 10.1.14)
“The acts of Kṛṣṇa are dispellers of the defilement of [the Age of] Kali.”
icchā-vaśāt pāpam upāsakānāṁ
kṣīyeta bhogonmukham apy amuṣmāt |
prārabdha-mātraṁ bhavatītareṣāṁ
karmāvaśiṣṭaṁ tad avaśya-bhogyam ||
(Bṛhad Bhāgavatāmṛta: 2.3.169)
“Even the sin which is about to be experienced [i.e., the prārabdha-karma] of upāsakas is destroyed by this [i.e., by nāma-saṅkīrtana] according to their will. For others, prārabdha [-karma] is the only remaining karma, since that is necessary to be experienced.”
karmaṇā manasā vācā parapīḍāṁ karoti yaḥ |
tad-bījaṁ janma phalati prabhūtaṁ tasya cāśubham ||
(Mahāsubhāṣita-saṅgraha: 1827)
“He who harms others with his actions, mind, and speech—the seed produced by this [behavior] results in immense inauspiciousness for him.”
pāpaṁ kurvan pāpakīrtiḥ pāpam evāśnute phalam |
puṇyaṁ kurvan puṇyakīrtiḥ puṇyam evāśnute phalam ||
pāpaṁ prajñāṁ nāśayati kriyamāṇaṁ punaḥ punaḥ |
naṣṭa-prajñaḥ pāpam eva nityam ārabhate naraḥ ||
puṇyaṁ prajñāṁ vardhayati kriyamāṇaṁ punaḥ punaḥ |
vṛddha-prajñaḥ puṇyam eva nityam ārabhate naraḥ ||
asūyako dandaśūko niṣṭhuro vairakṛn naraḥ |
sa kṛcchraṁ mahad āpnoto nacirāt pāpam ācaran ||
anasūyaḥ kṛta-prajñaḥ śobhanāny ācaran sadā |
akṛcchrāt sukham āpnoti sarvatra ca virājate ||
(Mahābhārata: 5.35.51−6)
“By committing sin, a sinful person certainly receives the results of sin. By practicing piety, a pious person certainly receives the results of piety. Sin committed again and again destroys one’s intellect, and a person whose intellect is destroyed begins to commit sin continuously. Piety practiced again and again enhances one’s intellect, and a person of enhanced intellect starts to practice piety continuously. A persons who is envious, mordacious, cruel, and inimical, by committing sins, soon undergoes great difficulty. One who is non-envious and endowed with intellect, by always performing auspicious acts, attains happiness without difficulty and shines everywhere.”
kāmād dveṣād bhayāt snehād yathā bhaktyeśvare manaḥ |
āveśya tad-aghaṁ hitvā bahavas tad-gatiṁ gatāḥ ||
(Śrīmad Bhāgavatam: 7.1.29)
“[Nārada Ṛṣi to Yudhiṣṭhira Mahārāja:] Having absorbed the mind in Īśvara out of amorous desire (kāma), enmity, fear, or affection, and [thereby] given up their sin, many have attained a destination related to him [i.e., Īśvara] as [some do so] by means of bhakti.”
