Vyasadev
Praneetha
The Mad Bhagavatam
Canto 5
Chapter 25: The Glories of Lord Ananta
In this chapter, Śukadeva Gosvāmī describes Ananta, the source of Lord Śiva. Lord Ananta, whose body is completely spiritual, resides at the root of the planet Pātāla. He always lives in the core of Lord Śiva's heart, and He helps him destroy the universe. Ananta instructs Lord Śiva how to destroy the cosmos, and thus He is sometimes called tāmasī, or "one who is in the mode of darkness." He is the original Deity of material consciousness, and because He attracts all living entities, He is sometimes known as Sańkarṣaṇa. The entire material world is situated on the hoods of Lord Sańkarṣaṇa. From His forehead He transmits to Lord Śiva the power to destroy this material world. Because Lord Sańkarṣaṇa is an expansion of the Supreme Personality of Godhead, many devotees offer Him prayers, and in the planetary system of Pātāla, all the suras, asuras, Gandharvas, Vidyādharas and learned sages offer Him their respectful obeisances. The Lord talks with them in a sweet voice. His bodily construction is completely spiritual and very, very beautiful. Anyone who hears about Him from a proper spiritual master becomes free from all material conceptions of life. The entire material energy is working according to the plans of Anantadeva. Therefore we should regard Him as the root cause of the material creation. There is no end to His strength, and no one can fully describe Him, even with countless mouths. Therefore He is called Ananta (unlimited). Being very merciful toward all living entities, He has exhibited His spiritual body. Śukadeva Gosvāmī describes the glories of Anantadeva to Mahārāja Parīkṣit in this way.
5.25.1
tasya mūla-deśe triḿśad-yojana-sahasrāntara āste yā vai kalā bhagavatas tāmasī samākhyātānanta iti sātvatīyā draṣṭṛ-dṛśyayoḥ sańkarṣaṇam aham ity abhimāna-lakṣaṇaḿ yaḿ sańkarṣaṇam ity ācakṣate
(1) S'rî S'uka said: 'At a distance of thirty-eight thousand yojanas beneath the base of Pâtâla [*] He is situated who, as a part of the Supreme Lord, relates to the darkness and is called Ananta [the eternal one]. Scholarly Vaishnavas describe Him as Sankarshana, the ruler of the ego or I that is characterized by self-awareness [pride, identification], because He unites - 'draws together' - the seer and the seen, the subject and the object [see also 3.26: 25 and 4.24: 35].
5.25.2
yasyedaḿ kṣiti-maṇḍalaḿ bhagavato 'nanta-mūrteḥ sahasra-śirasa ekasminn eva śīrṣaṇi dhriyamāṇaḿ siddhārtha iva lakṣyate
(2) The celestial sky around the earth, this universe, sustained on only one of the thousands of hoods of the Supreme Lord in the form of Anantadeva, is seen as a [tiny] white mustard seed [like a single galaxy among many, many others in deep space].
5.25.3
yasya ha vā idaḿ kālenopasañjihīrṣato 'marṣa-viracita-rucira-bhramad-bhruvor antareṇa sāńkarṣaṇo nāma rudra ekādaśa-vyūhas try-akṣas tri-śikhaḿ śūlam uttambhayann udatiṣṭhat
(3) Because of His desire to destroy in the course of time this world, a Rudra [an incarnation of Lord S'iva] named Sânkarshana ['He born from Sankarshana'] arises from between His angrily contracted, beautiful eyebrows, who manifests in the form of eleven three-eyed expansions holding up pointed tridents.
5.25.4
yasyāńghri-kamala-yugalāruṇa-viśada-nakha-maṇi-ṣaṇḍa-maṇḍaleṣv ahi-patayaḥ saha sātvatarṣabhair ekānta-bhakti-yogenāvanamantaḥ sva-vadanāni parisphurat-kuṇḍala-prabhā-maṇḍita-gaṇḍa-sthalāny ati-manoharāṇi pramudita-manasaḥ khalu vilokayanti
(4) With the effulgence of the glittering earrings that decorate their cheeks, the leaders of the snakelike ones, who together with the best devotees in unalloyed devotion offer Him their prayers, see in the round surfaces of the brilliant pink gemlike toenails of His lotus feet their faces beautifully reflected. It is a sight which enraptures their minds.
5.25.5
yasyaiva hi nāga-rāja-kumārya āśiṣa āśāsānāś cārv-ańga-valaya-vilasita-viśada-vipula-dhavala-subhaga-rucira-bhuja-rajata-stambheṣv aguru-candana-kuńkuma-pańkānulepenāvalimpamānās tad-abhimarśanonmathita-hṛdaya-makara-dhvajāveśa-rucira-lalita-smitās tad-anurāgamada-mudita-mada-vighūrṇitāruṇa-karuṇāvaloka-nayana-vadanāravindaḿ savrīḍaḿ kila vilokayanti
(5) The marriageable princesses of the serpent kings hoping for His blessings, smear with an ointment of saffron, aloe and sandalwood paste the gleaming roundings of His auspicious, beautiful, spotless, fair arms resembling columns of silver. With their hearts in the contact beating faster with the ecstasy of Cupid they with attractive delicate, beautiful smiles bashfully look at His in love delighted, rolling, reddish eyes and kindly glancing lotuslike face.
5.25.6
sa eva bhagavān ananto 'nanta-guṇārṇava ādi-deva upasaḿhṛtāmarṣa-roṣa-vego lokānāḿ svastaya āste
(6) He, Ananta, is the Supreme Lord, the reservoir of all transcendental qualities and the original Godhead who in restraint of the force of His intolerance and wrath [belonging to his mission of destruction] resides [in His abode] for the welfare of all [the living beings of] all worlds.
5.25.7
dhyāyamānaḥ surāsuroraga-siddha-gandharva-vidyādhara-muni-gaṇair anavarata-mada-mudita-vikṛta-vihvala-locanaḥ sulalita-mukharikāmṛtenāpyāyamānaḥ sva-pārṣada-vibudha-yūtha-patīn aparimlāna-rāga-nava-tulasikāmoda-madhv-āsavena mādyan madhukara-vrāta-madhura-gīta-śriyaḿ vaijayantīḿ svāḿ vanamālāḿ nīla-vāsā eka-kuṇḍalo hala-kakudi kṛta-subhaga-sundara-bhujo bhagavān mahendro vāraṇendra iva kāñcanīḿ kakṣām udāra-līlo bibharti
(7) Being constantly meditated upon by scores of enlightened and unenlightened souls, the semi-divine snakelike ones, the ones of perfection, the heavenly singers, the ones founded in knowledge and the wise, He in rapture under the influence rolls His eyes to and fro. With the nectar of a fine choice of words and sweet song His associates, the leaders of the different groups of demigods, please Him whose luster never fades, He who is ever fresh with the fragrance of the tulsî flowers that with their honey madden the bees about His thus even more beautiful Vaijayantî flower garland. Clad in blue with only a single earring and the beauty of His auspicious hands placed on the handle of His plow He, wearing a golden belt and as invincible as the elephant of the first one among the gods Indra, is engaged in His transcendental pastimes as the Supreme Lord in person.
Śukadeva Gosvāmī continued: The demigods, the demons, the Uragas [serpentine demigods], the Siddhas, the Gandharvas, the Vidyādharas and many highly elevated sages constantly offer prayers to the Lord. Because He is intoxicated, the Lord looks bewildered, and His eyes, appearing like flowers in full bloom, move to and fro. He pleases His personal associates, the heads of the demigods, by the sweet vibrations emanating from His mouth. Dressed in bluish garments and wearing a single earring, He holds a plow on His back with His two beautiful and well-constructed hands. Appearing as white as the heavenly King Indra, He wears a golden belt around His waist and a vaijayantī garland of ever-fresh tulasī blossoms around His neck. Bees intoxicated by the honeylike fragrance of the tulasī flowers hum very sweetly around the garland, which thus becomes more and more beautiful. In this way, the Lord enjoys His very magnanimous pastimes.
5.25.8
ya eṣa evam anuśruto dhyāyamāno mumukṣūṇām anādi-kāla-karma-vāsanā-grathitam avidyāmayaḿ hṛdaya-granthiḿ sattva-rajas-tamomayam antar-hṛdayaḿ gata āśu nirbhinatti tasyānubhāvān bhagavān svāyambhuvo nāradaḥ saha tumburuṇā sabhāyāḿ brahmaṇaḥ saḿślokayām āsa
(8) They who seek liberation and through the tradition [the paramparâ] hear about the glories of this one Lord, will very soon cut with the age-old knot of mâyâ consisting of passion, goodness and ignorance which as a consequence of the propensity for karmic actions was tied firmly in the core of their hearts.
The greatly powerful son of Brahmâ, Nârada accompanied by [his instrument or the Gandharva] Tumburu, describes Him in the brahmin assembly with a selection of verses:
None of these descriptions of Lord Anantadeva are imaginary. They are all transcendentally blissful and full of actual knowledge. However, unless one hears them directly from a bona fide spiritual master in the line of disciplic succession, one cannot understand them. This knowledge is delivered to Nārada by Lord Brahmā, and the great saint Nārada, along with his companion, Tumburu, distributes it all over the universe. Sometimes the Supreme Personality of Godhead is described as Uttamaśloka, one who is praised by beautiful poetry. Nārada composes various poems to glorify Lord Ananta, and therefore the word saḿślokayām āsa (praised by selected poetry) is used in this verse.
5.25.9
(9) 'How can one with certainty understand the path of Him who is one of Soul and diverse in His manifestation, of Him of a unlimited form that has no beginning, of Him by whose glance the modes of material nature - headed by goodness - were enabled to function as the primary causes of creation, maintenance and destruction?
5.25.10
(10) Out of His mercy for us He, completely transcendental to this manifestation, exhibited His existence in different forms, He who, reclaiming the minds of His devotees, in His pastimes shines as the most liberal and powerful master of all beings of acceptance without material impurities.
5.25.11
(11) Any person in distress who accidentally heard about Him or any fallen soul who just to participate repeated or chanted His name, will instantly see the endless sinfulness of human association vanquished. Of whom else but Lord Ananta S'esha should any seeker of salvation take shelter?
5.25.12
(12) Whoever, however many tongues he would have, can enumerate the Supreme Lord His potencies? For His groundless powers are immeasurable. This universe with its mountains, trees, oceans and beings is nothing but an atom fixed on one hood of Ananta, He who has thousands of hoods
5.25.13
duranta-vīryoru-guṇānubhāvaḥ
. (13) Such is the majesty of the Supreme Lord Ananta: relying on His own power He at the basis of the entire universe constitutes the greatness of all qualities and glory who, with the earth engaged in pastimes for the sake of her maintenance, keeps her from the fall.'
5.25.14
etā hy eveha nṛbhir upagantavyā gatayo yathā-karma-vinirmitā yathopadeśam anuvarṇitāḥ kāmān kāmayamānaiḥ
(14) The way it has been instructed to me I have thus described the truth of the destinations which - depending the karma - can be reached by and were created in respect of the wishes of those who desire material pleasures.
5.25.15
etāvatīr hi rājan puḿsaḥ pravṛtti-lakṣaṇasya dharmasya vipāka-gataya uccāvacā visadṛśā yathā-praśnaḿ vyācakhye kim anyat kathayāma iti
(15) As you requested o King, I have shown you what the different types of higher and lower destinations are that inevitably result from the inclinations and sense of duty of the people. What should I tell you more?'
*: The mentioning of distance in relation to the transcendental reality of Ananta suggests a physical correlate in the universe that compares to the darkness of intergalactic space which, as an organic existence of eternity, purity and divinity or void of self, envelops all the galaxies in the cosmos, giving each his own 'snake' foundation in the darkness of an awareness of 'I'. The actual shortest distance between the center of our stellar system and the outerspace of darkness below it is about 3500 lightyears.
*: The mentioning of distance in relation to the transcendental reality of Ananta suggests a physical correlate in the universe that compares to the darkness of intergalactic space which, as an organic existence of eternity, purity and divinity or void of self, envelops all the galaxies in the cosmos, giving each his own 'snake' foundation in the darkness of an awareness of 'I'. The actual shortest distance between the center of our stellar system and the outerspace of darkness below it is about 3500 lightyears.
Canto 5
Chapter 26: The Hellish Worlds or the Karmic Rebound
The Twenty-sixth Chapter describes how a sinful man goes to different hells, where he is punished in various ways by the assistants of Yamarāja. As stated in the Bhagavad-gītā (3.27):
ahańkāra-vimūḍhātmā
"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature." The foolish person thinks he is independent of any law. He thinks there is no God or regulative principle and that he can do whatever he likes. Thus he engages in different sinful activities, and as a result, he is put into different hellish conditions life after life, to be punished by the laws of nature. The basic principle of his suffering is that he foolishly thinks himself independent, although he is strictly under the control of the laws of material nature. These laws act due to the influence of the three modes of nature, and therefore each human being also works under three different types of influence. According to how he acts, he suffers different reactions in his next life or in this life. Religious persons act differently from atheists, and therefore they suffer different reactions.
Śukadeva Gosvāmī describes the following twenty-eight hells: Tāmisra, Andhatāmisra, Raurava, Mahāraurava, Kumbhīpāka. Kālasūtra, Asi-patravana, Sūkaramukha, Andhakūpa, Kṛmibhojana. Sandaḿśa, Taptasūrmi, Vajrakaṇṭaka-śālmalī, Vaitaraṇī, Pūyoda, Prāṇarodha, Viśasana, Lālābhakṣa, Sārameyādana, Avīci, Ayaḥpāna. Kṣārakardama, Rakṣogaṇa-bhojana, Śūlaprota, Dandaśūka. Avaṭa-nirodhana, Paryāvartana and Sūcīmukha.
A person who steals another's money, wife or possessions is put into the hell known as Tāmisra. A man who tricks someone and enjoys his wife is put into the extremely hellish condition known as Andhatāmisra. A foolish person absorbed in the bodily concept of life, who on the basis of this principle maintains himself or his wife and children by committing violence against other living entities, is put into the hell known as Raurava. There the animals he killed take birth as creatures called rurus and cause great suffering for him. Those who kill different animals and birds and then cook them are put by the agents of Yamarāja into the hell known as Kumbhīpāka, where they are boiled in oil. A person who kills a brāhmaṇa is put into the hell known as Kālasūtra, where the land, perfectly level and made of copper, is as hot as an oven. The killer of a brāhmaṇa burns in that land for many years. One who does not follow scriptural injunctions but who does everything whimsically or follows some rascal is put into the hell known as Asi-patravana. A government official who poorly administers justice, or who punishes an innocent man, is taken by the assistants of Yamarāja to the hell known as Sūkaramukha, where he is mercilessly beaten.
God has given advanced consciousness to the human being. Therefore he can feel the suffering and happiness of other living beings. The human being bereft of his conscience, however, is prone to cause suffering for other living beings. The assistants of Yamarāja put such a person into the hell known as Andhakūpa, where he receives proper punishment from his victims. Any person who does not receive or feed a guest properly but who personally enjoys eating is put into the hell known as Kṛmibhojana. There an unlimited number of worms and insects continuously bite him.
A thief is put into the hell known as Sandaḿśa. A person who has sexual relations with a woman who is not to be enjoyed is put into the hell known as Taptasūrmi. A person who enjoys sexual relations with animals is put into the hell known as Vajrakaṇṭaka-śālmalī. A person born into an aristocratic or highly placed family but who does not act accordingly is put into the hellish trench of blood, pus and urine called the Vaitaraṇī River. One who lives like an animal is put into the hell called Pūyoda. A person who mercilessly kills animals in the forest without sanction is put into the hell called Prāṇarodha. A person who kills animals in the name of religious sacrifice is put into the hell named Viśasana. A man who forces his wife to drink his semen is put into the hell called Lālābhakṣa. One who sets a fire or administers poison to kill someone is put into the hell known as Sārameyādana. A man who earns his livelihood by bearing false witness is put into the hell known as Avīci.
A person addicted to drinking wine is put into the hell named Ayaḥpāna. One who violates etiquette by not showing proper respect to superiors is put into the hell known as Kṣārakardama. A person who sacrifices human beings to Bhairava is put into the hell called Rakṣogaṇa-bhojana. A person who kills pet animals is put into the hell called Śūlaprota. A person who gives trouble to others is put into the hell known as Dandaśūka. One who imprisons a living entity within a cave is put into the hell known as Avaṭa-nirodhana. A person who shows unwarranted wrath toward a guest in his house is put into the hell called Paryāvartana. A person maddened by possessing riches and thus deeply absorbed in thinking of how to collect money is put into the hell known as Sūcīmukha.
After describing the hellish planets, Śukadeva Gosvāmī describes how pious persons are elevated to the highest planetary system, where the demigods live, and how they then come back again to this earth when the results of their pious activities are finished. Finally he describes the universal form of the Lord and glorifies the Lord's activities.
5.26.1
rājovāca
(1) The king said: 'O great saint, how came this variegatedness of life in the different worlds about?'
5.26.2
ṛṣir uvāca
tri-guṇatvāt kartuḥ śraddhayā karma-gatayaḥ pṛthag-vidhāḥ sarvā eva sarvasya tāratamyena bhavanti
(2) The sage said: 'Because of the different convictions with which the acting person relates to the three modes of nature, there is the variegatedness of all the destinations that more or less can be attained by everyone.
The great sage Śukadeva Gosvāmī said: My dear King, in this material world there are three kinds of activities — those in the mode of goodness, the mode of passion and the mode of ignorance. Because all people are influenced by the three modes of material nature, the results of their activities are also divided into three. One who acts in the mode of goodness is religious and happy, one who acts in passion achieves mixed misery and happiness, and one who acts under the influence of ignorance is always unhappy and lives like an animal. Because of the varying degrees to which the living entities are influenced by the different modes of nature, their destinations are also of different varieties.
5.26.3
athedānīḿ pratiṣiddha-lakṣaṇasyādharmasya tathaiva kartuḥ śraddhāyā vaisādṛśyāt karma-phalaḿ visadṛśaḿ bhavati yā hy anādy-avidyayā kṛta-kāmānāḿ tat-pariṇāma-lakṣaṇāḥ sṛtayaḥ sahasraśaḥ pravṛttās tāsāḿ prācuryeṇānuvarṇayiṣyāmaḥ
(3) Because of the godlessness of what we know as forbidden actions there will, depending the particular conviction of the one who was engaged that way, be a different consequence in the form of a karmic rebound. Let me now in detail explain what kinds of thousands of hellish conditions there are since time immemorial, typical for those souls of lusty desire who out of their ignorance in so many ways wished their advantage.'
Just as by executing various pious activities one achieves different positions in heavenly life, by acting impiously one achieves different positions in hellish life. Those who are activated by the material mode of ignorance engage in impious activities, and according to the extent of their ignorance, they are placed in different grades of hellish life. If one acts in the mode of ignorance because of madness, his resulting misery is the least severe. One who acts impiously but knows the distinction between pious and impious activities is placed in a hell of intermediate severity. And for one who acts impiously and ignorantly because of atheism, the resultant hellish life is the worst. Because of ignorance, every living entity has been carried by various desires into thousands of different hellish planets since time immemorial. I shall try to describe them as far as possible.
5.26.4
rājovāca
(4) The king said: 'What one calls hell out here my lord, is that a particular place on earth, is it found outside of the worlds we know or somewhere in between them?'
5.26.5
ṛṣir uvāca
antarāla eva tri-jagatyās tu diśi dakṣiṇasyām adhastād bhūmer upariṣṭāc ca jalād yasyām agniṣvāttādayaḥ pitṛ-gaṇā diśi svānāḿ gotrāṇāḿ parameṇa samādhinā satyā evāśiṣa āśāsānā nivasanti
(5) The rishi said: 'Hell is found within the three worlds, towards the south below the earth and a little above the causal waters [below Pâtâlaloka], in the region where the forefathers who desire the blessings for their families, headed by Agnishvâttâ live fully absorbed in the truth.
5.26.6
yatra ha vāva bhagavān pitṛ-rājo vaivasvataḥ sva-viṣayaḿ prāpiteṣu sva-puruṣair jantuṣu sampareteṣu yathā-karmāvadyaḿ doṣam evānullańghita-bhagavac-chāsanaḥ sagaṇo damaḿ dhārayati
(6) The son of the sun god [Yamarâja] has his kingdom there together with his followers. The deceased brought there by his people are according to the gravity of their karmic faults subjected to punishments that are executed with care not to be in offense with the Supreme Lord.
5.26.7
tatra haike narakān eka-viḿśatiḿ gaṇayanti atha tāḿs te rājan nāma-rūpa-lakṣaṇato 'nukramiṣyāmas tāmisro 'ndhatāmisro rauravo mahārauravaḥ kumbhīpākaḥ kālasūtram asipatravanaḿ sūkaramukham andhakūpaḥ kṛmibhojanaḥ sandaḿśas taptasūrmir vajrakaṇṭaka-śālmalī vaitaraṇī pūyodaḥ prāṇarodho viśasanaḿ lālābhakṣaḥ sārameyādanam avīcir ayaḥpānam iti; kiñca kṣārakardamo rakṣogaṇa-bhojanaḥ śūlaproto dandaśūko 'vaṭa-nirodhanaḥ paryāvartanaḥ sūcīmukham ity aṣṭā-viḿśatir narakā vividha-yātanā-bhūmayaḥ
(7) Some [scholars] mention a number of twenty-one hells o King and some count twenty-eight. Their names, forms and characteristics I will one after the other relate to you. The [28] names of the hells or different places of requital are: Tâmisra, Andhatâmisra, Raurava, Mahâraurava, Kumbhîpâka, Kâlasûtra, Asipatravana, Sûkaramukha, Andhakûpa, Krimibhojana, Sandams'a, Taptasûrmi, Vajrakanthaka-s'âlmalî, Vaitaranî, Pûyoda, Prânarodha, Vis'asana, Lâlâbhaksha, Sârameyâdana, Avîci, Ayahpâna, and also Kshârakardama, Rakshogana-bhojana, S'ûlaprota, Dandas'ûka, Avatha-nirodhana, Paryâvartana and Sûcîmukha.
5.26.8
tatra yas tu para-vittāpatya-kalatrāṇy apaharati sa hi kāla-pāśa-baddho yama-puruṣair ati-bhayānakais tāmisre narake balān nipātyate anaśanānudapāna-daṇḍa-tāḍana-santarjanādibhir yātanābhir yātyamāno jantur yatra kaśmalam āsādita ekadaiva mūrcchām upayāti tāmisra-prāye
(8) Someone who takes away the money, the wife or children of someone else is sure to be bound with the fetters of time by the most terrible men of Yamarâja and by force to be thrown into the hell of Tâmisra ['the darkness']. Having landed in that darkest of all conditions being deprived of food and water, beaten with sticks and scolded, he sometimes, in his desperation, loses his consciousness because of the severe punishments received.
5.26.9
evam evāndhatāmisre yas tu vañcayitvā puruṣaḿ dārādīn upayuńkte yatra śarīrī nipātyamāno yātanā-stho vedanayā naṣṭa-matir naṣṭa-dṛṣṭiś ca bhavati yathā vanaspatir vṛścyamāna-mūlas tasmād andhatāmisraḿ tam upadiśanti
(9) The same way he who by cheating enjoys the wife, possessions etc. of someone else, is by force thrown into the hell that is called Andhatâmisra ['blind darkness'] because the embodied soul as a consequence of the constant agony there, next to his mind also loses his sight and thus becomes as blind as a tree cut by the roots.
5.26.10
yas tv iha vā etad aham iti mamedam iti bhūta-droheṇa kevalaḿ sva-kuṭumbam evānudinaḿ prapuṣṇāti sa tad iha vihāya svayam eva tad-aśubhena raurave nipatati
(10) He who in his life on earth, taking his body for his self and property, harmed other living beings while day after day laboring to support only his own family, will, upon leaving this world, because of that sin end up in Raurava.
In Śrīmad-Bhāgavatam it is said:
"One who accepts this bodily bag of three elements [bile, mucus and air] as his self, who has an affinity for an intimate relationship with his wife and children, who considers his land worshipable, who takes bath in the waters of the holy places of pilgrimage but never takes advantage of those persons who are in actual knowledge — he is no better than an ass or a cow." (Bhāg. 10.84.13) There are two classes of men absorbed in the material concept of life. Out of ignorance, a man in the first class thinks his body to be his self, and therefore he is certainly like an animal (sa eva go-kharaḥ). The person in the second class, however, not only thinks his material body to be his self, but also commits all kinds of sinful activities to maintain his body. He cheats everyone to acquire money for his family and his self, and he becomes envious of others without reason. Such a person is thrown into the hell known as Raurava. If one simply considers his body to be his self, as do the animals, he is not very sinful. However, if one needlessly commits sins to maintain his body, he is put into the hell known as Raurava. This is the opinion of Śrīla Viśvanātha Cakravartī Ṭhākura. Although animals are certainly in the bodily concept of life, they do not commit any sins to maintain their bodies, mates or offspring. Therefore animals do not go to hell. However, when a human being acts enviously and cheats others to maintain his body, he is put into a hellish condition.
5.26.11
ye tv iha yathaivāmunā vihiḿsitā jantavaḥ paratra yama-yātanām upagataḿ ta eva ruravo bhūtvā tathā tam eva vihiḿsanti tasmād rauravam ity āhū rurur iti sarpād ati-krūra-sattvasyāpadeśaḥ
(11) With Yamarâja presenting the consequences for this offense, the living beings that were hurt by him in this life will in his afterlife turn into savage creatures [called rurus] who then hurt him to the same extent. Because of these wild beasts that are more vicious than snakes the scholars speak of Raurava ['the hell of the monsters'].
5.26.12
evam eva mahārauravo yatra nipatitaḿ puruṣaḿ kravyādā nāma ruravas taḿ kravyeṇa ghātayanti yaḥ kevalaḿ dehambharaḥ
(12) Similarly there is Mahâraurava [the 'great monster'] wherein someone is killed and eaten by the ruru beasts named kravyâda when he [himself] solely for the maintenance of his body [kills and eats what he kills].
5.26.13
yas tv iha vā ugraḥ paśūn pakṣiṇo vā prāṇata uparandhayati tam apakaruṇaḿ puruṣādair api vigarhitam amutra yamānucarāḥ kumbhīpāke tapta-taile uparandhayanti
(13) But a person who in this life was very cruel towards [land and sea] animals or birds and cooked them alive, is condemned by even the most cruel-hearted man eaters. After his death the servants of Yamarâja will throw him in Kumbhîpâka ['the hell of the cooking pot'] to be cooked in boiling oil himself.
5.26.14
yas tv iha brahma-dhruk sa kālasūtra-saḿjñake narake ayuta-yojana-parimaṇḍale tāmramaye tapta-khale upary-adhastād agny-arkābhyām ati-tapyamāne 'bhiniveśitaḥ kṣut-pipāsābhyāḿ ca dahyamānāntar-bahiḥ-śarīra āste śete ceṣṭate 'vatiṣṭhati paridhāvati ca yāvanti paśu-romāṇi tāvad varṣa-sahasrāṇi
(14) And everyone who in this life kills a brahmin, [will be forced] into a hell named Kâlasûtra ['the long course of time'] which has a surface of copper with a circumference of ten thousand yojanas that is heated by the sun from above and by a fire from below. With his body internally plagued by hunger and thirst and externally being scorched, he at times lays down and then rolls about, then he jumps to his feet again and next runs hither and thither - and that for the duration of as many thousands of years as there are hairs on the body of an animal.
5.26.15
yas tv iha vai nija-veda-pathād anāpady apagataḥ pākhaṇḍaḿ copagatas tam asi-patravanaḿ praveśya kaśayā praharanti tatra hāsāv itas tato dhāvamāna ubhayato dhārais tāla-vanāsi-patraiś chidyamāna-sarvāńgo hā hato 'smīti paramayā vedanayā mūrcchitaḥ pade pade nipatati sva-dharmahā pākhaṇḍānugataḿ phalaḿ bhuńkte
(15) He who in this life unnecessarily deviated from his path of self-realization and yielded to hypocrisy [or heresy] is forced into a hell known as Asipatravana ['the razor-sharp forest'] where he is beaten with a whip so that he, fleeing away left and right, cuts his body on the two-edged razor sharp palm leaves. He in denial of his own nature [or neglect of his civil duty] will thus have to face the result of following the wrong track and with a lot of pain, stumbling at every step, then stupefied think: 'Oh, what have I done to myself?'
There is actually only one religious principle: dharmaḿ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. The only religious principle is to follow the orders of the Supreme Personality of Godhead. Unfortunately, especially in this age of Kali, everyone is an atheist, people do not even believe in God, what to speak of following His words. The words nija-veda-patha can also mean "one's own set of religious principles." Formerly there was only one veda-patha, or set of religious principles. Now there are many. It doesn't matter which set of religious principles one follows: the only injunction is that he must follow them strictly. An atheist, or nāstika, is one who does not believe in the Vedas. However, even if one takes up a different system of religion, according to this verse he must follow the religious principles he has accepted. Whether one is a Hindu, or a Mohammedan or a Christian, he should follow his own religious principles. However, if one concocts his own religious path within his mind, or if one follows no religious principles at all, he is punished in the hell known as Asi-patravana. In other words, a human being must follow some religious principles. If he does not follow any religious principles, he is no better than an animal. As Kali-yuga advances, people are becoming godless and taking up so-called secularism. They do not know the punishment awaiting them in Asi-patravana, as described in this verse.
5.26.16
yas tv iha vai rājā rāja-puruṣo vā adaṇḍye daṇḍaḿ praṇayati brāhmaṇe vā śarīra-daṇḍaḿ sa pāpīyān narake 'mutra sūkaramukhe nipatati tatrātibalair viniṣpiṣyamāṇāvayavo yathaivehekṣukhaṇḍa ārta-svareṇa svanayan kvacin mūrcchitaḥ kaśmalam upagato yathaivehā-dṛṣṭa-doṣā uparuddhāḥ
(16) But that head of state or state official who in this life punishes someone innocent or inflicted corporeal punishment on a brahmin will in his next life land in the hell of Sûkaramukha ['hog's mouth']. There the different parts of his body will be crushed by the strong assistants [of Yamarâja] as if it concerned sugarcane. Just like someone who innocently was arrested to be punished, he will then, pitiably crying out loud, be overwhelmed by desperation and faint.
5.26.17
yas tv iha vai bhūtānām īśvaropakalpita-vṛttīnām avivikta-para-vyathānāḿ svayaḿ puruṣopakalpita-vṛttir vivikta-para-vyatho vyathām ācarati sa paratrāndhakūpe tad-abhidroheṇa nipatati tatra hāsau tair jantubhiḥ paśu-mṛga-pakṣi-sarīsṛpair maśaka-yūkā-matkuṇa-makṣikādibhir ye ke cābhidrugdhās taiḥ sarvato 'bhidruhyamāṇas tamasi vihata-nidrā-nirvṛtir alabdhāvasthānaḥ parikrāmati yathā kuśarīre jīvaḥ
(17) Some creatures are by the Creator designed to live as parasites unaware of the harm they do to others, but he who in his will to survive himself causes pain very well knowing what he is doing to other creatures of God, lands in his afterlife in Andhakûpa ['the overgrown well']. With the harm he did to the beings in question, he will experience that evil himself. Just like the creatures with an inferior body - the game, the birds, snakes, mosquitos, lice, worms, flies and whatever - he on his turn everywhere in the darkness will be persecuted, hurt and disturbed by them and then wander around without being able to find a place to rest.
From this very instructive verse we learn that lower animals, created by the laws of nature to disturb the human being, are not subjected to punishment. Because the human being has developed consciousness, however, he cannot do anything against the principles of varṇāśrama-dharma without being condemned. Kṛṣṇa states in Bhagavad-gītā (4.13), cātur-varṇyaḿ mayā sṛṣṭaḿ guṇa-karma-vibhāgaśaḥ: "According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me." Thus all men should be divided into four classes — brāhmaṇas, kṣatriyas, vaiśyas and śūdras — and they should act according to their ordained regulations. They cannot deviate from their prescribed rules and regulations. One of these states that they should never trouble any animal, even those that disturb human beings. Although a tiger is not sinful if he attacks another animal and eats its flesh, if a man with developed consciousness does so, he must be punished. In other words, a human being who does not use his developed consciousness but instead acts like an animal surely undergoes punishment in many different hells.
5.26.18
yas tv iha vā asaḿvibhajyāśnāti yat kiñcanopanatam anirmita-pañca-yajño vāyasa-saḿstutaḥ sa paratra kṛmibhojane narakādhame nipatati tatra śata-sahasra-yojane kṛmi-kuṇḍe kṛmi-bhūtaḥ svayaḿ kṛmibhir eva bhakṣyamāṇaḥ kṛmi-bhojano yāvat tad aprattāprahūtādo 'nirveśam ātmānaḿ yātayate
(18) He who in his life eats whatever he obtained by the grace of God but does not share it with others and thus neglects the five forms of sacrifice [to the gods, the wise, the ancestors, the needy and the animals], is just like a crow. Such a person will in his afterlife fall in the most abominable hell of Krimibhojana ['to feed on worms'] where, having landed in a hundred thousand yojanas wide lake full of worms, he as a worm himself may feed on and on his turn be eaten by the other worms, for as many years as that lake measures in yojanas. Such is the pain that he causes himself who - without atoning for his sins - eats food that he didn't share and sacrifice.
"The devotees of the Lord are released from all kinds of sins because they eat food which is first offered for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin." All food is given to us by the Supreme Personality of Godhead. Eko bahūnāḿ yo vidadhāti kāmān: the Lord supplies everyone with the necessities of life. Therefore we should acknowledge His mercy by performing yajña (sacrifice). This is the duty of everyone. Indeed, the sole purpose of life is to perform yajña. According to Kṛṣṇa (Bg. 3.9):
yajñārthāt karmaṇo 'nyatra
"Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage." If we do not perform yajña and distribute prasāda to others, our lives are condemned. Only after performing yajña and distributing the prasāda to all dependents — children, brāhmaṇas and old men — should one eat. However, one who cooks only for himself or his family is condemned, along with everyone he feeds. After death he is put into the hell known as Kṛmibhojana.
5.26.19
yas tv iha vai steyena balād vā hiraṇya-ratnādīni brāhmaṇasya vāpaharaty anyasya vānāpadi puruṣas tam amutra rājan yama-puruṣā ayasmayair agni-piṇḍaiḥ sandaḿśais tvaci niṣkuṣanti
(19) When one for no apparent reason in this life is of theft or violence, stealing gold, gems and so on from a brahmin or from others o King, one will in his afterlife by the men of Yamarâja be forced to hold red-hot iron balls with the fingers he used for stealing. [Because of which that hell is called Sandams'a, 'mitts hell'].
5.26.20
yas tv iha vā agamyāḿ striyam agamyaḿ vā puruṣaḿ yoṣid abhigacchati tāv amutra kaśayā tāḍayantas tigmayā sūrmyā lohamayyā puruṣam ālińgayanti striyaḿ ca puruṣa-rūpayā sūrmyā
(20) Any person, man or woman, who in this life approaches a partner unsuitable for sexual intercourse, will in his afterlife be beaten by whips and forced to embrace a very hot iron image in the form of a man when one is a woman or in the form of a woman when one is a man [: Taptasûrmi, the hell of 'the red hot iron statue'].
5.26.21
yas tv iha vai sarvābhigamas tam amutra niraye vartamānaḿ vajrakaṇṭaka-śālmalīm āropya niṣkarṣanti
(21) Anyone who in this life indiscriminately has sexual intercourse [with both man and animals e.g.], will in his afterlife land in the hell of Vajrakanthaka-s'âlmalî ['the thunderbolt-thorn cotton tree'] where being hung [on the thorns] he will be pulled down.
5.26.22
ye tv iha vai rājanyā rāja-puruṣā vā apākhaṇḍā dharma-setūn bhindanti te samparetya vaitaraṇyāḿ nipatanti bhinna-maryādās tasyāḿ niraya-parikhā-bhūtāyāḿ nadyāḿ yādo-gaṇair itas tato bhakṣyamāṇā ātmanā na viyujyamānāś cāsubhir uhyamānāḥ svāghena karma-pākam anusmaranto viṇ-mūtra-pūya-śoṇita-keśa-nakhāsthi-medo-māḿsa-vasā-vāhinyām upatapyante
(22) They who in this life belonging to the royalty or the government despite of their high birth transgressed the boundaries of dharma, will after their death land in Vaitaranî ['the river of impetuous passion']. Having broken with the code of conduct for the ruling class they suffer in the moat around that hell being eaten by ferocious animals in the stream here and there. Unable to relinquish the body and carried by the vitality of their sin, they are then reminded of their bad deeds as they are pained in the river of stool, urine, pus, blood, hair, nails, bones, marrow, flesh and fat.
5.26.23
ye tv iha vai vṛṣalī-patayo naṣṭa-śaucācāra-niyamās tyakta-lajjāḥ paśu-caryāḿ caranti te cāpi pretya pūya-viṇ-mūtra-śleṣma-malā-pūrṇārṇave nipatanti tad evātibībhatsitam aśnanti
(23) Those men who in this life as husbands of lower class women lost their cleanliness, good behavior and regulated life, and shamelessly behaved themselves like animals, will, when they have died, land in an ocean full of pus, excrement, urine, mucus and saliva, and only be able to subsist on all of that which is so extremely revolting [: the Pûyoda hell of 'fetid waters'].
5.26.24
ye tv iha vai śva-gardabha-patayo brāhmaṇādayo mṛgayā vihārā atīrthe ca mṛgān nighnanti tān api samparetān lakṣya-bhūtān yama-puruṣā iṣubhir vidhyanti
(24) The leaders belonging to the higher classes - including the brahmins - who in this life keeping dogs or asses take pleasure in hunting with them will killing animals other than prescribed, after their death themselves become the target of Yamarâja's men who will pierce them with arrows [: the hell of Prânarodha, 'smothering the breath'].
In the Western countries especially, aristocrats keep dogs and horses to hunt animals in the forest. Whether in the West or the East, aristocratic men in the Kali-yuga adopt the fashion of going to the forest and unnecessarily killing animals. Men of the higher classes (the brāhmaṇas, kṣatriyas and vaiśyas) should cultivate knowledge of Brahman, and they should also give the śūdras a chance to come to that platform. If instead they indulge in hunting, they are punished as described in this verse. Not only are they pierced with arrows by the agents of Yamarāja, but they are also put into the ocean of pus, urine and stool described in the previous verse.
5.26.25
ye tv iha vai dāmbhikā dambha-yajñeṣu paśūn viśasanti tān amuṣmin loke vaiśase narake patitān niraya-patayo yātayitvā viśasanti
(25) People who in this life being so very proud of their wealth and position for their prestige in sacrificing kill animals, will in the next world fall into the hell of Vis'asana ['the sleeplessness'], where the helpers of Yamarâja making them suffer will cut them to pieces.
5.26.26
yas tv iha vai savarṇāḿ bhāryāḿ dvijo retaḥ pāyayati kāma-mohitas taḿ pāpa-kṛtam amutra retaḥ-kulyāyāḿ pātayitvā retaḥ sampāyayanti
(26) But he who in this life as someone of a higher class, bewildered by his lusts causes his wife of the same caste to drink his semen, will because of that sin in his next life be thrown into a river of semen and be forced to drink it himself [this is the hell of Lâlâbhaksha, 'to have semen for food'].
5.26.27
ye tv iha vai dasyavo 'gnidā garadā grāmān sārthān vā vilumpanti rājāno rāja-bhaṭā vā tāḿś cāpi hi paretya yamadūtā vajra-daḿṣṭrāḥ śvānaḥ sapta-śatāni viḿśatiś ca sarabhasaḿ khādanti
(27) Or those kings and their soldiers who in this world as thieves, arsonists and poisoners ransack villages and plunder caravans, will after they died be devoured by the voracious seven hundred twenty dogs with mighty teeth of the Yamadûtas [: the hell of Sârameyâdana 'the dogs' meal'].
In the Twelfth Canto of Śrīmad-Bhāgavatam, it is said that in this age of Kali everyone will be extremely disturbed by three kinds of tribulations: scarcity of rain, famine, and heavy taxation by the government. Because human beings are becoming more and more sinful. there will be a scarcity of rain, and naturally no food grains will be produced. On the plea of relieving the suffering caused by the ensuing famine, the government will impose heavy taxes, especially on the wealthy mercantile community. In this verse, the members of such a government are described as dasyu, thieves. Their main activity will be to plunder the wealth of the people. Whether a highway robber or a government thief, such a man will be punished in his next life by being thrown into the hell known as Sārameyādana, where he will suffer greatly from the bites of ferocious dogs.
5.26.28
yas tv iha vā anṛtaḿ vadati sākṣye dravya-vinimaye dāne vā kathañcit sa vai pretya narake 'vīcimaty adhaḥ-śirā niravakāśe yojana-śatocchrāyād giri-mūrdhnaḥ sampātyate yatra jalam iva sthalam aśma-pṛṣṭham avabhāsate tad avīcimat tilaśo viśīryamāṇa-śarīro na mriyamāṇaḥ punar āropito nipatati
(28) He also who in this life speaks a lie or bears false witness in exchanging goods, with giving gifts in charity or with other matters, will after his death head first free fall be thrown from the top of a hundred yojanas high mountain in the hell of Avîcimat ['having no water']. There the arid land consisting of stones waves like a sea where he, with his body broken everywhere, doesn't die, but instead is dragged to the top to be thrown down again.
5.26.29
yas tv iha vai vipro rājanyo vaiśyo vā soma-pīthas tat-kalatraḿ vā surāḿ vrata-stho 'pi vā pibati pramādatas teṣāḿ nirayaḿ nītānām urasi padākramyāsye vahninā dravamāṇaḿ kārṣṇāyasaḿ niṣiñcanti
(29) When a brahmin or his wife, or anyone who took a vow [not to], in a state of illusion drinks liquor, or when someone of learning, a ruler or a trader drinks soma-rasa [a sacred intoxicating beverage], they will all, being brought to hell, with the foot on their chest have red-hot molten iron poured into their mouths [: the hell of Ayahpâna, 'drinking iron'].
One should not be a brāhmaṇa in name only and engage in all kinds of sinful activities, especially drinking liquor. Brāhmaṇas, kṣatriyas and vaiśyas must behave according to the principles of their order. If they fall down to the level of śūdras, who are accustomed to drink liquor. they will be punished as described herein.
5.26.30
atha ca yas tv iha vā ātma-sambhāvanena svayam adhamo janma-tapo-vidyācāra-varṇāśramavato varīyaso na bahu manyeta sa mṛtaka eva mṛtvā kṣārakardame niraye 'vāk-śirā nipātito durantā yātanā hy aśnute
(30) Next to that one must consider anyone a dead man alive who in this life falsely proud and with little respect proved himself degraded before a more honorable person of a higher birth, austerity, knowledge, good behavior and faithfulness to the principles. He after dying will head first be thrown in the hell of Kshârakardama [the 'pool of acrid mud'] to suffer there the severest agony.
5.26.31
ye tv iha vai puruṣāḥ puruṣa-medhena yajante yāś ca striyo nṛ-paśūn khādanti tāḿś ca te paśava iva nihatā yama-sadane yātayanto rakṣo-gaṇāḥ saunikā iva svadhitināvadāyāsṛk pibanti nṛtyanti ca gāyanti ca hṛṣyamāṇā yatheha puruṣādāḥ
(31) Men who in this life sacrificed other people in worship [of Kâlî] and women who ate men, those kind of murderers will be slain like animals in the abode of Yamarâja by groups of punishing Râkshasas who, just like those man-eaters did themselves, will cut them with swords to pieces, drink their blood and dance and sing thereto in delight [: the hell called Rakshogana-bhojana, 'to be the food of the devil'].
There are men and women in this world who sacrifice human beings to Bhairava or Bhadra Kālī and then eat their victims' flesh. Those who perform such sacrifices are taken after death to the abode of Yamarāja, where their victims, having taken the form of Rākṣasas, cut them to pieces with sharpened swords. Just as in this world the man-eaters drank their victims' blood, dancing and singing in jubilation, their victims now enjoy drinking the blood of the sacrificers and celebrating in the same way.
5.26.32
ye tv iha vā anāgaso 'raṇye grāme vā vaiśrambhakair upasṛtān upaviśrambhayya jijīviṣūn śūla-sūtrādiṣūpaprotān krīḍanakatayā yātayanti te 'pi ca pretya yama-yātanāsu śūlādiṣu protātmānaḥ kṣut-tṛḍbhyāḿ cābhihatāḥ kańka-vaṭādibhiś cetas tatas tigma-tuṇḍair āhanyamānā ātma-śamalaḿ smaranti
(32) But persons who in this world lured innocent creatures, seeking shelter in the forest or the village, by making them feel safe, but instead caused them pain by playing games with them, piercing their bodies or putting them on a leash, those people after their death can count on it that their own bodies will be fixed likewise and that they, starved and thirsty and such, will be tortured from all sides by sharp beaked birds like herons and vultures so that they may remember the sins they committed [the hell of S'ûlaprota, 'pierced by the pike'].
5.26.33
ye tv iha vai bhūtāny udvejayanti narā ulbaṇa-svabhāvā yathā dandaśūkās te 'pi pretya narake dandaśūkākhye nipatanti yatra nṛpa dandaśūkāḥ pañca-mukhāḥ sapta-mukhā upasṛtya grasanti yathā bileśayān
(33) Also those men who like snakes with an angry nature in this life caused pain to others without any necessity, will after their death fall down in a hell called Dandas'ûka ['the cudgel in return'] where o King, five- and seven-hooded serpents raise before them in order to eat them just like mice.
5.26.34
ye tv iha vā andhāvaṭa-kusūla-guhādiṣu bhūtāni nirundhanti tathāmutra teṣv evopaveśya sagareṇa vahninā dhūmena nirundhanti
(34) Or people who in this life confine living beings either in a blind well, in granaries or in caves, will likewise in their next life be forced to enter the same places, to be locked up there with poisonous fumes, fire and smoke [: the hell called Avatha-nirodhana, 'to be thrown in the dark'].
5.26.35
yas tv iha vā atithīn abhyāgatān vā gṛha-patir asakṛd upagata-manyur didhakṣur iva pāpena cakṣuṣā nirīkṣate tasya cāpi niraye pāpa-dṛṣṭer akṣiṇī vajra-tuṇḍā gṛdhrāḥ kańka-kāka-vaṭādayaḥ prasahyoru-balād utpāṭayanti
(35) Someone who in this life as a householder every time he received guests or visitors gave them a sinful look of anger as if he wanted to burn them with his eyes, for sure will land in the hell meant for those with a sinful vision, where his eyes will be plucked out by the powerful beaks of herons, vultures and crows [the hell of Paryâvartana, 'the eyes plucked'].
5.26.36
yas tv iha vā āḍhyābhimatir ahańkṛtis tiryak-prekṣaṇaḥ sarvato 'bhiviśańkī artha-vyaya-nāśa-cintayā pariśuṣyamāṇa-hṛdaya-vadano nirvṛtim anavagato graha ivārtham abhirakṣati sa cāpi pretya tad-utpādanotkarṣaṇa-saḿrakṣaṇa-śamala-grahaḥ sūcīmukhe narake nipatati yatra ha vitta-grahaḿ pāpa-puruṣaḿ dharmarāja-puruṣā vāyakā iva sarvato 'ńgeṣu sūtraiḥ parivayanti
(36) Also those egoists who with a look of disapproval regard all with suspicion, whose heart and face dry up by the thought of expenditure and loss, and who like evil spirits protecting their wealth are never happy, will after their death because of their sinful deeds to protect those riches and increase their incomes, fall down in a hell called Sûcîmukha ['the pin first'], where the commanders of Yamarâja like expert weavers with thread and needle will stitch the limbs of the bodies of those money grabbing ghosts and sinners.
When one possesses more wealth than necessary, he certainly becomes very proud. This is the situation of men in modern civilization. According to the Vedic culture, brāhmaṇas do not possess anything, whereas kṣatriyas possess riches, but only for performing sacrifices and other noble activities as prescribed in the Vedic injunctions. A vaiśya also earns money honestly through agriculture, cow protection and some trade. If a śūdra gets money, however, he will spend it lavishly, without discrimination, or simply accumulate it for no purpose. Because in this age there are no qualified brāhmaṇas, kṣatriyas or vaiśyas, almost everyone is a śūdra (kalau śūdra-sambhavaḥ). Therefore the śūdra mentality is causing great harm to modern civilization. A śūdra does not know how to use money to render transcendental loving service to the Lord. Money is also called lakṣmī, and Lakṣmī is always engaged in the service of Nārāyaṇa. Wherever there is money, it must be engaged in the service of Lord Nārāyaṇa. Everyone should use his money to spread the great transcendental movement of Kṛṣṇa consciousness. If one does not spend money for this purpose but accumulates more than necessary, he will certainly become proud of the money he illegally possesses. The money actually belongs to Kṛṣṇa, who says in Bhagavad-gītā (5.29), bhoktāraḿ yajña-tapasāḿ sarva-loka-maheśvaram: "I am the true enjoyer of sacrifices and penances, and I am the owner of all the planets." Therefore nothing belongs to anyone but Kṛṣṇa. One who possesses more money than he needs should spend it for Kṛṣṇa. Unless one does so, he will become puffed up because of his false possessions, and therefore he will be punished in the next life, as described herein.
5.26.37
evaḿ-vidhā narakā yamālaye santi śataśaḥ sahasraśas teṣu sarveṣu ca sarva evādharma-vartino ye kecid ihoditā anuditāś cāvani-pate paryāyeṇa viśanti tathaiva dharmānuvartina itaratra iha tu punar-bhave ta ubhaya-śeṣābhyāḿ niviśanti
(37) For all those who act against the dharma as I mentioned and also for those I didn't mention, there are, according to the degree of sinfulness, all these sorts of hells to fall into. There are many hundreds and thousands of them in the realm of Yamarâja o King. Similarly there are elsewhere in this world [or in this universe] new lives to enter for the ones of principle and piety who reached the end of their vitue or vice [compare B.G. 4: 9 and 3.30: 29].
5.26.38
nivṛtti-lakṣaṇa-mārga ādāv eva vyākhyātaḥ; etāvān evāṇḍa-kośo yaś caturdaśadhā purāṇeṣu vikalpita upagīyate yat tad bhagavato nārāyaṇasya sākṣān mahā-puruṣasya sthaviṣṭhaḿ rūpam ātmamāyā-guṇamayam anuvarṇitam ādṛtaḥ paṭhati śṛṇoti śrāvayati sa upageyaḿ bhagavataḥ paramātmano 'grāhyam api śraddhā-bhakti-viśuddha-buddhir veda
(38) In the beginning I described to you the path of liberation [in cantos two and three]. There I showed you how the Supreme Lord Nârâyana in the stories of the Purâna could be as much as the universe that is like an egg divided in fourteen parts. I described His gross form consisting of His energy and qualities, as being directly the Gigantic Person [the virâth-rûpa]. He who with veneration hears, reads or explains that song of the Supreme Personality of the Supersoul will, however difficult it is to understand, because of his faith and devotion find his intelligence purified and arrive at comprehension.
The Kṛṣṇa consciousness movement is pushing forward the publication of Śrīmad-Bhāgavatam, as explained especially for the understanding of the modern civilized man, to awaken him to his original consciousness. Without this consciousness, one melts into complete darkness. Whether one goes to the upper planetary systems or the hellish planetary systems, he simply wastes his time. Therefore one should hear of the universal position of the virāṭ form of the Lord as described in Śrīmad-Bhāgavatam. That will help one save himself from material conditional life and gradually elevate him to the path of liberation so that he can go back home, back to Godhead.
5.26.39
(39) Hearing about the gross as well as the subtle form of the Supreme Lord, the devotee should lead the mind which is captivated by the gross form, step by step in contemplation to the subtle, spiritual form.
It is said, mahat-sevāḿ dvāram āhur vimukteḥ: [SB 5.5.2] if one wants to progress on the path of liberation, he should associate with mahātmās, or liberated devotees, because in such association there is a full chance for hearing, describing and chanting about the name, form, qualities and paraphernalia of the Supreme Personality of Godhead, all of which are described in Śrīmad-Bhāgavatam. On the path of bondage, one eternally undergoes the repetition of birth and death. One who desires liberation from such bondage should join the International Society for Krishna Consciousness and thus take advantage of the opportunity to hear Śrīmad-Bhāgavatam from devotees and also explain it to propagate Kṛṣṇa consciousness.
5.26.40
(40) Of this planet earth I have described to you the different realms and regions, the rivers, the mountains, the sky, the oceans and the direction and positions of the lower worlds, the hellish worlds and the higher worlds above them o King. How wonderful is this gross body of the Supreme Controller wherein the aggregate of all living beings has its place!'
The translation is as follows. Learned scholars who have full knowledge of all the Vedic scriptures agree that the incarnations of the Supreme Personality of Godhead are innumerable. These incarnations are classified into two divisions, called prābhava and vaibhava. According to the scriptures, prābhava incarnations are also classified in two divisions — those which are called eternal and those which are not vividly described. In this Fifth Canto of Śrīmad-Bhāgavatam, in Chapters Three through Six, there is a description of Ṛṣabhadeva, but there is not an expanded description of His spiritual activities. Therefore He is considered to belong to the second group of prābhava incarnations. In Śrīmad-Bhāgavatam, First Canto, Chapter Three, verse 13. it is said:
nābher jāta urukramaḥ
sarvāśrama-namaskṛtam
"Lord Viṣṇu appeared in the eighth incarnation as the son of Mahārāja Nābhi [the son of Āgnīdhra] and his wife Merudevī. He showed the path of perfection, the paramahaḿsa stage of life, which is worshiped by all the followers of varṇāśrama-dharma. "Ṛṣabhadeva is the Supreme Personality of Godhead, and His body is spiritual (sac-cid-ānanda-vigraha [Bs. 5.1]). Therefore one might ask how it might be possible that he passed stool and urine. The Gauḍīya vedānta ācārya Baladeva Vidyābhūṣaṇa has replied to this question in his book known as Siddhānta-ratna (First Portion, texts 65-68). Imperfect men call attention to Ṛṣabhadeva's passing stool and urine as a subject matter for the study of nondevotees, who do not understand the spiritual position of a transcendental body. In this Fifth Canto of Śrīmad-Bhāgavatam (5.6.11) the illusioned and bewildered state of the materialists of this age is fully described. Elsewhere in Fifth Canto (5.5.19) Ṛṣabhadeva stated, idaḿ śarīram mama durvibhāvyam: "This body of Mine is inconceivable for materialists." This is also confirmed by Lord Kṛṣṇa in Bhagavad-gītā (9.11):
"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." The human form of the Supreme Personality of Godhead is extremely difficult to understand, and, in fact, for a common man it is inconceivable. Therefore Ṛṣabhadeva has directly explained that His own body belongs to the spiritual platform. This being so. Ṛṣabhadeva did not actually pass stool and urine. Even though He superficially seemed to pass stool and urine, that was also transcendental and cannot be imitated by any common man. It is also stated in Śrīmad-Bhāgavatam that the stool and urine of Ṛṣabhadeva were full of transcendental fragrance. One may imitate Ṛṣabhadeva, but he cannot imitate Him by passing stool that is fragrant.
The activities of Ṛṣabhadeva, therefore, do not support the claims of a certain class of men known as arhat, who sometimes advertise that they are followers of Ṛṣabhadeva. How can they be followers of Ṛṣabhadeva while they act against the Vedic principles? Śukadeva Gosvāmī has related that after hearing about the characteristics of Lord Ṛṣabhadeva, the King of Końka, Veńka and Kuṭaka initiated a system of religious principles known as arhat. These principles were not in accord with Vedic principles, and therefore they are called pāṣaṇḍa-dharma. The members of the arhat community considered Ṛṣabhadeva's activities material. However, Ṛṣabhadeva is an incarnation of the Supreme Personality of Godhead. Therefore He is on the transcendental platform, and no one can compare to Him.
Ṛṣabhadeva personally exhibited the activities of the Supreme Personality of Godhead. As stated in Śrīmad-Bhāgavatam (5.6.8), dāvānalas tad vanam ālelihānaḥ saha tena dadāha: at the conclusion of Ṛṣabhadeva's pastimes, an entire forest and the Lord's body were burned to ashes in a great forest fire. In the same way, Ṛṣabhadeva burned people's ignorance to ashes. He exhibited the characteristics of a paramahaḿsa in His instructions to His sons. The principles of the arhat community, however, do not correspond to the teachings of Ṛṣabhadeva.
Thus the fifth Canto of the S'rîmad Bhâgavatam ends named: The Creative Impetus.
(My humble salutations to the lotus feet of Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection)
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