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yah—anyone who; tu—but; iha—in this life; va—or; anrtam—a lie; vadati—speaks; saksye—giving witness; dravya-vinimaye—in exchange for goods; dane—in giving charity; va—or; kathancit—somehow; sah—that person; vai—indeed; pretya—after dying; narake—in the hell; avicimati—named Avicimat (having no water); adhah-sirah—with his head downward; niravakase—without support; yojana-sata—of eight hundred miles; ucchrayat—having a height; giri—of a mountain; murdhnah—from the top; sampatyate—is thrown; yatra—where; jalam iva—like water; sthalam—land; asma-prstham—having a surface of stone; avabhasate—appears; tat—that; avicimat—having no water or waves; tilasah—in pieces as small as seeds; visiryamana—being broken; sarirah—the body; na mriyamanah—not dying; punah—again; aropitah—raised to the top; nipatati—falls down.

A person who in this life bears false witness or lies while transacting business or giving charity is severely punished after death by the agents of Yamaraja. Such a sinful man is taken to the top of a mountain eight hundred miles high and thrown headfirst into the hell known as Avicimat. This hell has no shelter and is made of strong stone resembling the waves of water. There is no water there, however, and thus it is called Avicimat [waterless]. Although the sinful man is repeatedly thrown from the mountain and his body broken to tiny pieces, he still does not die but continuously suffers chastisement.

SB5.26.29

TEXT 29

yas tv iha vai vipro rajanyo vaisyo va soma-pithas tat-kalatram va suram vrata-stho ’pi va pibati pramadatas tesam nirayam nitanam urasi padakramyasye vahnina dravamanam karsnayasam nisincanti.

SYNONYMS

yah—anyone who; tu—but; iha—in this life; vai—indeed; viprah—a learned brahmana; rajanyah—a ksatriya; vaisyah—a vaisya; va—or; soma-pithah—drink soma-rasa; tat—his; kalatram—wife; va—or; suram—liquor; vrata-sthah—being situated in a vow; api—certainly; va—or; pibati—drinks; pramadatah—out of illusion; tesam—of all of them; nirayam—to hell; nitanam—being brought; urasi—on the chest; pada—with the foot; akramya—stepping; asye—in the mouth; vahnina—by fire; dravamanam—melted; karsnayasam—iron; nisincanti—they pour into.

TRANSLATION

Any brahmana or brahmana’s wife who drinks liquor is taken by the agents of Yamaraja to the hell known as Ayahpana. This hell also awaits any ksatriya, vaisya, or person under a vow who in illusion drinks soma-rasa. In Ayahpana the agents of Yamaraja stand on their chests and pour hot melted iron into their mouths.

PURPORT

One should not be a brahmana in name only and engage in all kinds of sinful activities, especially drinking liquor. Brahmanas, ksatriyas and vaisyas must behave according to the principles of their order. If they fall down to the level of sudras, who are accustomed to drink liquor. they will be punished as described herein.

SB5.26.30

TEXT 30

atha ca yas tv iha va atma-sambhavanena svayam adhamo janma-tapo-vidyacara-varnasramavato variyaso na bahu manyeta sa mrtaka eva mrtva ksarakardame niraye ’vak-sira nipatito duranta yatana hy asnute.

atha—furthermore; ca—also; yah—anyone who; tu—but; iha—in this life; va—or; atma-sambhavanena—by false prestige; svayam—himself; adhamah—very degraded; janma—good birth; tapah—austerities; vidya—knowledge; acara—good behavior; varna-asrama-vatah—in terms of strictly following the principles of varnasrama; variyasah—of one who is more honorable; na—not; bahu—much; manyeta—respects; sah—he; mrtakah—a dead body; eva—only; mrtva—after dying; ksarakardame—named Ksarakardama; niraye—in the hell; avak-sira—with his head downward; nipatitah—thrown; durantah yatanah—severe painful conditions; hi—indeed; asnute—suffers.

A lowborn and abominable person who in this life becomes falsely proud, thinking “I am great,” and who thus fails to show proper respect to one more elevated than he by birth, austerity, education, behavior, caste or spiritual order, is like a dead man even in this lifetime, and after death he is thrown headfirst into the hell known as Ksarakardama. There he must great suffer great tribulation at the hands of the agents of Yamaraja.

One should not become falsely proud. One must be respectful toward a person more elevated than he by birth, education, behavior, caste or spiritual order. If one does not show respect to such highly elevated persons but indulges in false pride, he receives punishment in Ksarakardama.

SB5.26.31

TEXT 31

ye tv iha vai purusah purusa-medhena yajante yas ca striyo nr-pasun khadanti tams ca te pasava iva nihata yama-sadane yatayanto rakso-ganah saunika iva svadhitinavadayasrk pibanti nrtyanti ca gayanti ca hrsyamana yatheha purusadah.

ye—persons who; tu—but; iha—in this life; vai—indeed; purusah—men; purusa-medhena—by sacrifice of a man; yajante—worship (the goddess Kali or Bhadra Kali); yah—those who; ca—and; striyah—women; nr-pasun—the men used as sacrifice; khadanti—eat; tan—them; ca—and; te—they; pasavah iva—like the animals; nihatah—being slain; yama-sadane—in the abode of Yamaraja; yatayantah—punishing; raksah-ganah—being Raksasas; saunikah—the killers; iva—like; svadhitina—by a sword; avadaya—cutting to pieces; asrk—the blood; pibanti—drink; nrtyanti—dance; ca—and; gayanti—sing; ca—also; hrsyamanah—being delighted; yatha—just like; iha—in this world; purusa-adah—the man-eaters.

There are men and women in this world who sacrifice human beings to Bhairava or Bhadra Kali and then eat their victims’ flesh. Those who perform such sacrifices are taken after death to the abode of Yamaraja, where their victims, having taken the form of Raksasas, 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.

SB5.26.32

TEXT 32

ye tv iha va anagaso ’ranye grame va vaisrambhakair upasrtan upavisrambhayya jijivisun sula-sutradisupaprotan kridanakataya yatayanti te ’pi ca pretya yama-yatanasu suladisu protatmanah ksut-trdbhyam cabhihatah kanka-vatadibhis cetas tatas tigma-tundair ahanyamana atma-samalam smaranti.

SYNONYMS

ye—persons who; tu—but; iha—in this life; va—or; anagasah—who are faultless; aranye—in the forest; grame—in the village; va—or; vaisrambhakaih—by means of good faith; upasrtan—brought near; upavisrambhayya—inspiring with confidence; jijivisun—who want to be protected; sula-sutra-adisu—on a lance, thread, and so on; upaprotan—fixed; kridanakataya—like a plaything; yatayanti—cause pain; te—those persons; api—certainly; ca—and; pretya—after dying; yama-yatanasu—the persecutions of Yamaraja; sula-adisu—on lances and so on; prota-atmanah—whose bodies are fixed; ksut-trdbhyam—by hunger and thirst; ca—also; abhihatah—overwhelmed; kanka-vata-adibhih—by birds such as herons and vultures; ca—and; itah tatah—here and there; tigma-tundaih—having pointed beaks; ahanyamanah—being tortured; atma-samalam—own sinful activities; smaranti—they remember.

TRANSLATION

In this life some people give shelter to animals and birds that come to them for protection in the village or forest, and after making them believe that they will be protected, such people pierce them with lances or threads and play with them like toys, giving them great pain. After death such people are brought by the assistants of Yamaraja to the hell known as Sulaprota, where their bodies are pierced with sharp, needlelike lances. They suffer from hunger and thirst, and sharp-beaked birds such as vultures and herons come at them from all sides to tear at their bodies. Tortured and suffering, they can then remember the sinful activities they committed in the past.

SB5.26.33

TEXT 33

ye tv iha vai bhutany udvejayanti nara ulbana-svabhava yatha dandasukas te ’pi pretya narake dandasukakhye nipatanti yatra nrpa dandasukah panca-mukhah sapta-mukha upasrtya grasanti yatha bilesayan.

SYNONYMS

ye—persons who; tu—but; iha—in this life; vai—indeed; bhutani—to living entities; udvejayanti—cause unnecessary pain; narah—men; ulbana-svabhavah—angry by nature; yatha—just like; dandasukah—snakes; te—they; api—also; pretya—after dying; narake—in the hell; dandasuka-akhye—named Dandasuka; nipatanti—fall down; yatra—where; nrpa—O King; dandasukah—serpents; panca-mukhah—having five hoods; sapta-mukhah—having seven hoods; upasrtya—reaching up; grasanti—eat; yatha—just like; bilesayan—mice.

TRANSLATION

Those who in this life are like envious serpents, always angry and giving pain to other living entities, fall after death into the hell known as Dandasuka. My dear King, in this hell there are serpents with five or seven hoods. These serpents eat such sinful persons just as snakes eat mice.

SB5.26.34

TEXT 34

ye tv iha va andhavata-kusula-guhadisu bhutani nirundhanti tathamutra tesv evopavesya sagarena vahnina dhumena nirundhanti.

SYNONYMS

ye—persons who; tu—but; iha—in this life; va—or; andha-avata—a blind well; kusula—granaries; guha-adisu—and in caves; bhutani—the living entities; nirundhanti—confine; tatha—similarly; amutra—in the next life; tesu—in those same places; eva—certainly; upavesya—causing to enter; sagarena—with poisonous fumes; vahnina—with fire; dhumena—with smoke; nirundhanti—confine.

TRANSLATION

Those who in this life confine other living entities in dark wells, granaries or mountain caves are put after death into the hell known as Avata-nirodhana. There they themselves are pushed into dark wells, where poisonous fumes and smoke suffocate them and they suffer very severely.

SB5.26.35

TEXT 35

yas tv iha va atithin abhyagatan va grha-patir asakrd upagata-manyur didhaksur iva papena caksusa niriksate tasya capi niraye papa-drster aksini vajra-tunda grdhrah kanka-kaka-vatadayah prasahyoru-balad utpatayanti.

SYNONYMS

yah—a person who; tu—but; iha—in this life; va—or; atithin—guests; abhyagatan—visitors; va—or; grha-patih—a householder; asakrt—many times; upagata—obtaining; manyuh—anger; didhaksuh—one desiring to burn; iva—like; papena—sinful; caksusa—with eyes; niriksate—looks at; tasya—of him; ca—and; api—certainly; niraye—in hell; papa-drsteh—of he whose vision has become sinful; aksini—the eyes; vajra-tundah—those who have powerful beaks; grdhrah—vultures; kanka—herons; kaka—crows; vata-adayah—and other birds; prasahya—violently; uru-balat—with great force; utpatayanti—pluck out.

TRANSLATION

A householder who receives guests or visitors with cruel glances, as if to burn them to ashes, is put into the hell called Paryavartana, where he is gazed at by hard-eyed vultures, herons, crows and similar birds, which suddenly swoop down and pluck out his eyes with great force.

PURPORT

According to the Vedic etiquette, even an enemy who comes to a householder’s home should be received in such a gentle way that he forgets that he has come to the home of an enemy. A guest who comes to one’s home should be received very politely. If he is unwanted, the householder should not stare at him with blinking eyes, for one who does so will be put into the hell known as Paryavartana after death, and there many ferocious birds like vultures, crows, and coknis will suddenly come upon him and pluck out his eyes.

SB5.26.36

TEXT 36

yas tv iha va adhyabhimatir ahankrtis tiryak-preksanah sarvato ’bhivisanki artha-vyaya-nasa-cintaya parisusyamana-hrdaya-vadano nirvrtim anavagato graha ivartham abhiraksati sa capi pretya tad-utpadanotkarsana-samraksana-samala-grahah sucimukhe narake nipatati yatra ha vitta-graham papa-purusam dharmaraja-purusa vayaka iva sarvato ’ngesu sutraih parivayanti.

yah—any person who; tu—but; iha—in this world; va—or; adhya-abhimatih—proud because of wealth; ahankrtih—egotistic; tiryak-preksanah—whose vision is crooked; sarvatah abhivisanki—always fearful of being cheated by others, even by superiors; artha-vyaya-nasa-cintaya—by the thought of expenditure and loss; parisusyamana—dried up; hrdaya-vadanah—his heart and face; nirvrtim—happiness; anavagatah—not obtaining; grahah—a ghost; iva—like; artham—wealth; abhiraksati—protects; sah—he; ca—also; api—indeed; pretya—after dying; tat—of those riches; utpadana—of the earning; utkarsana—increasing; samraksana—protecting; samala-grahah—accepting the sinful activities; sucimukhe—named Sucimukha; narake—in the hell; nipatati—falls down; yatra—where; ha—indeed; vitta-graham—as a money-grabbing ghost; papa-purusam—very sinful man; dharmaraja-purusah—the commanding men of Yamaraja; vayakah iva—like expert weavers; sarvatah—all over; angesu—on the limbs of the body; sutraih—by threads; parivayanti—stitch.

One who in this world or this life is very proud of his wealth always thinks, “I am so rich. Who can equal me?” His vision is twisted, and he is always afraid that someone will take his wealth. Indeed, he even suspects his superiors. His face and heart dry up at the thought of losing his wealth, and therefore he always looks like a wretched fiend. He is not in any way able to obtain actual happiness, and he does not know what it is to be free from anxiety. Because of the sinful things he does to earn money, augment his wealth and protect it, he is put into the hell called Sucimukha, where the officials of Yamaraja punish him by stitching thread through his entire body like weavers manufacturing cloth.

evam-vidha naraka yamalaye santi satasah sahasrasas tesu sarvesu ca sarva evadharma-vartino ye kecid ihodita anuditas cavani-pate paryayena visanti tathaiva dharmanuvartina itaratra iha tu punar-bhave ta ubhaya-sesabhyam nivisanti.

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, brahmanas do not possess anything, whereas ksatriyas possess riches, but only for performing sacrifices and other noble activities as prescribed in the Vedic injunctions. A vaisya also earns money honestly through agriculture, cow protection and some trade. If a sudra 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 brahmanas, ksatriyas or vaisyas, almost everyone is a sudra (kalau sudra-sambhavah). Therefore the sudra mentality is causing great harm to modern civilization. A sudra does not know how to use money to render transcendental loving service to the Lord. Money is also called laksmi, and Laksmi is always engaged in the service of Narayana. Wherever there is money, it must be engaged in the service of Lord Narayana. Everyone should use his money to spread the great transcendental movement of Krsna 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 Krsna, who says in Bhagavad-gita (5.29), bhoktaram yajna-tapasam sarva-loka-mahesvaram: “I am the true enjoyer of sacrifices and penances, and I am the owner of all the planets.” Therefore nothing belongs to anyone but Krsna. One who possesses more money than he needs should spend it for Krsna. 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.

SB5.26.37

TEXT 37

evam-vidhah—of this sort; narakah—the many hells; yama-alaye—in the province of Yamaraja; santi—are; satasah—hundreds; sahasrasah—thousands; tesu—in those hellish planets; sarvesu—all; ca—also; sarve—all; eva—indeed; adharma-vartinah—persons not following the Vedic principles or regulative principles; ye kecit—whosoever; iha—here; uditah—mentioned; anuditah—not mentioned; ca—and; avani-pate—O King; paryayena—according to the degree of different kinds of sinful activity; visanti—they enter; tatha eva—similarly; dharma-anuvartinah—those who are pious and act according to the regulative principles or Vedic injunctions; itaratra—elsewhere; iha—on this planet; tu—but; punah-bhave—into another birth; te—all of them; ubhaya-sesabhyam—by the remainder of the results of piety or vice; nivisanti—they enter.

My dear King Pariksit, in the province of Yamaraja there are hundreds and thousands of hellish planets. The impious people I have mentioned—and also those I have not mentioned—must all enter these various planets according to the degree of their impiety. Those who are pious, however, enter other planetary systems, namely the planets of the demigods. Nevertheless, both the pious and impious are again brought to earth after the results of their pious or impious acts are exhausted.

nivrtti-laksana-marga adav eva vyakhyatah; etavan evanda-koso yas caturdasadha puranesu vikalpita upagiyate yat tad bhagavato narayanasya saksan maha-purusasya sthavistham rupam atmamaya-gunamayam anuvarnitam adrtah pathati srnoti sravayati sa upageyam bhagavatah paramatmano ’grahyam api sraddha-bhakti-visuddha-buddhir veda.

This corresponds to the beginning of Lord Krsna’s instructions in Bhagavad-gita. Tatha dehantara-praptih: within this material world, one is simply meant to change from one body to another in different planetary systems. Urdhvam gacchanti sattva-stha: [Bg. 14.18] those in the mode of goodness are elevated to the heavenly planets. Adho gacchanti tamasah: similarly, those too engrossed in ignorance enter the hellish planetary systems. Both of them, however, are subjected to the repetition of birth and death. In Bhagavad-gita it is stated that even one who is very pious returns to earth after his enjoyment in the higher planetary systems is over (ksine punye martya-lokam visanti [Bg. 9.21]). Therefore, going from one planet to another does not solve the problems of life. The problems of life will only be solved when we no longer have to accept a material body. This can be possible if one simply becomes Krsna conscious. As Krsna says in Bhagavad-gita (4.9):

janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so ’rjuna

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” This is the perfection of life and the real solution to life’s problems. We should not be eager to go to the higher, heavenly planetary systems, nor should we act in such a way that we have to go to the hellish planets. The complete purpose of this material world will be fulfilled when we resume our spiritual identities and go back home, back to Godhead. The very simple method for doing this is prescribed by the Supreme Personality of Godhead. Sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. One should be neither pious nor impious. One should be a devotee and surrender to the lotus feet of Krsna. This surrendering process is also very easy. Even a child can perform it. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. One must always simply think of Krsna by chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama. Hare Rama, Rama Rama, Hare Hare. One should become Krsna’s devotee. worship Him and offer obeisances to Him. Thus one should engage all the activities of his life in the service of Lord Krsna.

SB5.26.38

TEXT 38

nivrtti-laksana-margah—the path symptomized by renunciation, or the path of liberation; adau—in the beginning (the Second and Third Cantos); eva—indeed; vyakhyatah—described; etavan—this much; eva—certainly; anda-kosah—the universe, which resembles a big egg; yah—which; caturdasa-dha—in fourteen parts; puranesu—in the puranas; vikalpitah—divided; upagiyate—is described; yat—which; tat—that; bhagavatah—of the Supreme Personality of Godhead; narayanasya—of Lord Narayana; saksat—directly; maha-purusasya—of the Supreme Person; sthavistham—the gross; rupam—form; atma-maya—of His own energy; guna—of the qualities; mayam—consisting; anuvarnitam—described; adrtah—venerating; pathati—one reads; srnoti—or hears; sravayati—or explains; sah—that person; upageyam—song; bhagavatah—of the Supreme Personality of Godhead; paramatmanah—of the Supersoul; agrahyam—difficult to understand; api—although; sraddha—by faith; bhakti—and devotion; visuddha—purified; buddhih—whose intelligence; veda—understands.

In the beginning [the Second and Third Cantos of Srimad-Bhagavatam] I have already described how one can progress on the path of liberation. In the Puranas the vast universal existence, which is like an egg divided into fourteen parts, is described. This vast form is considered the external body of the Lord, created by His energy and qualities. It is generally called the virat-rupa. If one reads the description of this external form of the Lord with great faith, or if one hears about it or explains it to others to propagate bhagavata-dharma, or Krsna consciousness, his faith and devotion in spiritual consciousness, Krsna consciousness, will gradually increase. Although developing this consciousness is very difficult, by this process one can purify himself and gradually come to an awareness of the Supreme Absolute Truth.

The Krsna consciousness movement is pushing forward the publication of Srimad-Bhagavatam, 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 virat form of the Lord as described in Srimad-Bhagavatam. 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.

SB5.26.39

TEXT 39

srutva sthulam tatha suksmam

rupam bhagavato yatih

sthule nirjitam atmanam

sanaih suksmam dhiya nayed iti

srutva—after hearing of (from the disciplic succession); sthulam—gross; tatha—as well as; suksmam—subtle; rupam—form; bhagavatah—of the Supreme Personality of Godhead; yatih—a sannyasi or devotee; sthule—the gross form; nirjitam—conquered; atmanam—the mind; sanaih—gradually; suksmam—the subtle. spiritual form of the Lord; dhiya—by intelligence; nayet—one should lead it to; iti—thus.

bhu-dvipa-varsa-sarid-adri-nabhah-samudra-

One who is interested in liberation, who accepts the path of liberation and is not attracted to the path of conditional life, is called yati, or a devotee. Such a person should first control his mind by thinking of the virat-rupa, the gigantic universal form of the Lord, and then gradually think of the spiritual form of Krsna [sac-cid-ananda-vigraha [Bs. 5.1]] after hearing of both forms. Thus one’s mind is fixed in samadhi. By devotional service one can then realize the spiritual form of the Lord, which is the destination of devotees. Thus his life becomes successful.

PURPORT

It is said, mahat-sevam dvaram ahur vimukteh: [SB 5.5.2] if one wants to progress on the path of liberation, he should associate with mahatmas, 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 Srimad-Bhagavatam. 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 Srimad-Bhagavatam from devotees and also explain it to propagate Krsna consciousness.

SB5.26.40

TEXT 40

patala-din-naraka-bhagana-loka-samstha

gita maya tava nrpadbhutam isvarasya

sthulam vapuh sakala-jiva-nikaya-dhama

bhu—of this planet earth; dvipa—and other different planetary systems; varsa—of tracts of land; sarit—rivers; adri—mountains; nabhah—the sky; samudra—oceans; patala—lower planets; dik—directions; naraka—the hellish planets; bhagana-loka—the luminaries and higher planets; samstha—the situation; gita—described; maya—by me; tava—for you; nrpa—O King; adbhutam—wonderful; isvarasya—of the Supreme Personality of Godhead; sthulam—gross; vapuh—body; sakala-jiva-nikaya—of all the masses of living entities; dhama—which is the place of repose.