1
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 1:
Tatah cha narakaa vipra bhuvo adhah salisaya cha |
Paapino yeshu (pachyante) paatyante taan shrunushva mahaa mune || Below the worlds and also below the waters, there are narakaas. All the sinners are thrown there. They are cooked there, they undergo all kinds of suffering. I am going to tell you about that.
***Sri Engal Aalwaan’s Commentary:
Uktaa punya bhoga bhoomih | Atha paapa bhoga bhoomih uchyate tatah cha iti |
Salilasya - tamogarta udakasya adhah | ***Those who enjoy the good deeds - that was told. Now the sinners, who experience all sufferings, will be told. Below the tamo loka, and the waters.
2
In three shlokaas, all the narakaas are told here. Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 2:
Rouravah sookaro rodhah taalo vishasanah tathaa |
Mahaajvaalah taptakumbho lavano atha vilohitah || *Rourava, Sookara, Rodha, Taala, Vishasana, Mahaajvaala, Taptakumbha, Lavana, *Vilohita, …
***Sri Engal Aalwaan’s Commentary:
Rourava iti | Rourava sookarou ruru varaaha kruta peedaatmakou | Nikhaatavat
yatra rudhyate sa rodhah | Taala drumaat paatanam tat parna kaandena cha
cchedanam yatra sa taalah | Kara patraadinaa teekshna shastrena yatra
cchedanam sa vishasanah | * Muktah tato anya vanhisthah shete sampraapya
nirvruttim iti ukto mahaajvaalah | Yatra taila kumbheshu pachyante sa
taptakumbhah | Cchitvaa cchitvaa sapta kshaara utkshepanam yatra sa lavanah
| Lohitasya rudhirasya shoshanam yatra sa vilohitah | ***In Rourava, Sookara, they are tortured by these kind of animals, Ruru, one type of a savage animal or antelope and pig. In Rodha, they suffer that kind of pain as though digging happens. In Taala, they are thrown from the Taala tree, and are beaten and cut from all the leaves and sticks made of the tree. Vishasana is the one where a kind [[65]]
of fig tree, sharp arrows and weapons are made from that, and they are cut with that. In Mahaajvaala, he is thrown into fire, and thrown from one fire to another fire. In Taptakumbha, they are put into vessels containing hot boiling oil. In Lavana, they are cut into pieces and thrown into boiling hot salt. In Vilohita, blood is all dried up.
These are the descriptions of the narakaas. They are told so that one does not do these sins. ***
3
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 3:
Rudhiraambho vaitaranih krimishah krimibhojanah |
Asipatravanam krushno laalaabhakshah cha daarunah ||*** … Rudhiraamba, Vaitarani, Krimisha, Krimibhojana, Asipatravana, Krushna, …
Sri Engal Aalwaan’s Commentary:
Rudhiraamba iti | Tapta rudhiramaya udaka desho rudhiraambhah |
Rudhiramayee dustaraa nadee vaitarunee | Yatra krimishu shayyate sah
krimishah | Yatra krimayo bhujyante sah krimibhojanah |
Kaarshnyaayasashankuh nirantaram yatra sanchaaryate sah krushnah | Ati
sheetaatmaa daarunah | In Rudhiraamba, hot blood is there everywhere. A river of blood which is impossible to cross over, is called Vaitarini. In Krimisha, they are thrown into a place where the insects are all there. Where all the insects come and eat these people, that is called Krimibhojana. Krushna is a place where they are continuously pierced with iron nails. Daaruna is extremely chilling.
4
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 4:
Tathaa pooyavahah paapo vanhijvaalo hi adhahshiraah |
Sandamshah (krushna) kaalasootrah cha tamah cha aveechih eva cha || ***
***Sri Engal Aalwaan’s Commentary:
Tathaa iti | Sandamshaih yatra jihva utpaatanam sah sandamshah, yathaa
uktam * Utpaatyante tathaa jihvaah sandamshaih bhrusha daarunaih |
Aakroshakaanaam dushtaanaam sadaivaabaddha bhaashinaam | Shastra
dhaaraam sadaiva etaam mrunaala prastaram narah | Manyate narakaih
shastraih vikshato dvijasattama | Himakhandam cha yacchanno nivaatam
manyate narah | Vimukto narakaat sheetaat aprakaasham tamah tamah | Krimi
keeta jalookaadi teekshna damshtraagra vikshataah | Bhraamyante cha
andhataamisre vruthaa maamsa ashino hi ye || Kaala sootrena bhidyante chakra
aaroodhaah tu maanavaah | Paada angulisthena sadaa hi aapaada tala
mastakam | Ekeebhoota shareerah cha vivechyo aticharena cha || iti | ***In Sandamsha, their tongues are pulled out with tongs. It has quoted here from different Puraanaas, where different kinds of narakaas are explained. *Mrunaala *prastara is a bed of nails. In Shastra dhaaraa, they are always pierced with weapons, [[66]]
arrows. In Himakhanda, there is no water, and they are all covered with ice. In another hell, they are in darkness, and they are bitten by insects, leeches, they roam around in the darkness eating meat, etc.
Who are the sinners who go into these narakaas is also going to be told in detail.
5
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 5:
Shvabhojano atha apratishthah cha aprachih cha tathaa parah |
Iti evam aadayaah cha anye narakaa bhrusha daarunaah || ***One who eats dogs, Apratishtha, Aprachi are the narakaas. Like this, there are many more hells which are terrible.
6
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 6:
Yamasya vishaye ghoraah shastra agni bhayadaayinah |
Patanti yeshu purushaah paapa karma rataah tu ye || They get threatened with fire, weapons, these are extremely scary places. They get into the control of Yama, and fall into these *narakaas *- those who are always involved in performing unrighteous deeds, sinning all the time.
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Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 7:
Kootasaakshee tathaa asamya pakshapaatena yo vadet |
Yah cha anyat anrutam vaktim sa naro yaati rouravam || Those who attain Rourava are told.
***Sri Engal Aalwaan’s Commentary:
Kootasaakshee iti | Saakshyam jaanan api avadan anyathaa vaa vadan yah sah
kootasaakshee | Tathaa yo dharma adhikrutah san asamyak ayathaartham
vadati, saakshi vaadaat anyat narmaadi vyatiriktam anrutam | ***One who knows the truth but does not tell it, or he tells it differently, which is wrong witness, is called Kootasaakshee. He is one who is in power, and knows the dharma, even then, he does not tell the right thing, and tells wrong. He tells another lie - all those people go to Rourava naraka.
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Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 8:
Bhroonahaa purahantaa cha goghnah cha munisattama |
Yaanti te narakam rodham yah cha ucchvaasa nirodhakah || One who removes the fetus, one who kills the people in towns, or he destroys cities, one who kills cows, one who stops the breath of someone and kills them, they go to a naraka called Rodha.
***Sri Engal Aalwaan’s Commentary:
Bhroonahaa iti | Bhroono garbhah, sootra pravachanaadhyaayee vaa, yathaa
aaha bodhaayanah * Upaneeta maatro vrata chaaree vedaanaam kinchit [[67]]
adheetya braahmanah, ekaam shaakhaam adheetya shrotriyah,
angaadhyaayyanoochaanah, kalpaadhyaayee rushikalpah, sootra pravachana
adhyaayee bhroonah, chaturveda rushih, ata oordhvam devah iti | One meaning for bhroona is that he kills the fetus. Another meaning is that he kills one who is extremely knowledgeable, who has studied all the Vedaas, the Kalpasootraas, etc. Sri Engal Aalwaan quotes Bodhayana, one who has just undergone upanayana, is called vratachaari. One who, having undergone upanayana, studies a little bit of Vedaas, becomes a Braahmana. One who studies an entire shaakha of Veda, is called shrotriya. One who also studies all the Angaas along with the Vedaas, is Saanga Veda Shaakhyaadhyaayi, is called Anoochaana. One who also studies Kalpasootraas, is equivalent to a Rishi. One who studies Kalpasootraas, and is also able to teach it, is called Bhroona. One who studies all four Vedaas is actually a rishi. Beyond that, he becomes deva.
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***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 9:
Suraapo brahmahaa hartaa suvarnasya cha sookare |
Prayaati narake yah cha taih samsargam upaiti vai || ***Those who attain Sookara naraka are told. One who drinks, one who kills brahmins, one who steals gold from a Brahmin, one who steals sixteen measures of urad daal, one who mixes with such people, one who performs yaagaas on behalf of them, one who spends one year with a patita, if he makes him perform yaaga, teaches Veda to him, also goes to Sookara.
Sri Engal Aalwaan’s Commentary:
Suraapa iti | Suvarnasya vipra sambandhino hema maatrasya, shodasha
bhaashamaanasya vaa hemnah | Samsargam abdham saha shayya ashana
aadinaa, sakrut yaajana aadinaa vaa, * Samvatsarena patati patitena
samaacharan | Yaajana adhyaapana aadi oonaat sadyah patati tat samah || iti
smruteh |
10
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 10:
Raajanya vaishya hantaa cha tathaa eva guru talpagah |
Tapta kunde svasrugaamee hanti raaja bhataan cha yah || ***Those who are present in the yaaga, kshatriyaas and vaishyaas, one who kills them, one who has a relation with gurupatni, one who has relation with sister, one who kills the assistants of a king who have not come for fighting, they all go to a naraka called Taptakunda.
If they are killed in war, that is fine, but killing in a non-war situation leads to hell.
***Sri Engal Aalwaan’s Commentary:
Raajanya iti | Raajanya vaishyou yaagasthou * Svanagatou hi kshatriya vaishyou
* ityaadi smruteh | Raajabhataan ayuddhasthaan | [[68]]
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***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 11:
Saadhvee vikriyakrut bandha paalah kesari vikrayee |
Tapta lohe patanti ete yah cha bhaktam parityajet || ***Those who go to a naraka called Taptaloha are told here. One who sells his wife, the officer who is in charge of jail, one who sells horses, one who does not protect one who has surrendered to him, will go to Taptaloha.
Sri Engal Aalwaan’s Commentary:
Saadhvee vikriyakrut iti | Saadhvee bhaaryaa | Bandhapaalah kaaragruha
adhikaaree | Kesaree ashvah * Tapta lohe ashva vanik tathaa bandhana
rakshitaa | Bhaaryaa vikriya kartaa cha yah cha bhaktam parityajet * iti vaayuh
| * Brahmahaa muchyate yena na tena haya vikrayee * iti smruteh | Bhaktam
sharanaagatam | Vaayu Puraana also gives are very similar thing. Selling horses is said to be a very bad thing.
12
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 12:
Snushaam sutaam cha api gatvaa mahaa jvaale nipaatyate |
Avamantaa guroonaam yo yah cha aakroshtaa naraadhamah || ***One who has relationship with daughter-in-law, or daughter, goes to Mahaajvaala. One who dishonours the gurus, also goes to the naraka.
***Sri Engal Aalwaan’s Commentary:
Snushaam iti | Avamantaa aleeka nirbandha kartaa | Aakroshtaa guroonaam
vipraanaam cha adhiksheptaa shaptaa vaa | ***One who accuses him of falsehood or cheating, or makes him do bad things, to a guru.
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***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 13:
Veda dooshayitaa yah cha veda vikrayikah cha yah |
Aagamyagaamee yah cha syaat te yaanti lavanam dvija || ***One who does dooshana of Veda, finds fault in that, one who sells Veda for money, teaching Veda for money, one who has relationship with someone who he is not supposed to have, go to Lavana.
***Sri Engal Aalwaan’s Commentary:
Veda iti | Veda dooshayitaa vedanindako vismartaa cha | Agamyaah maatula
anyantyaja ityaadyaah | ***One who, having studied Vedaas, forgets it, is also called Veda Dooshayitaa. One who has relations with with one where relations are not permitted.
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Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 14:
Choro vilohe patati maryaadaa dooshakah tathaa || [[69]]
A thief goes to a naraka called Viloha. One who does not follow the dharmaas as prescribed in the Shaastraas, as the elders follow.
Sri Engal Aalwaan’s Commentary:
Chora iti | Sadaachaara aadi siddha samaya dharmaa maryaadaah | Whatever the elders have performed, not doing according to that. Whatever elders follow, according to Shaastraas, is called maryaadaa. One who transcends, ridicules, finds fault in maryaadaa goes to naraka.
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Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 15:
Deva dvija pitru dveshtaa ratna dooshayitaa cha yah |
Sa yaati krimi bhakshe vai krimishe cha durishtakrut || One who hates gods, brahmin, father, one who misuses gems, he goes to a naraka called Krimibhaksha. One who performs a yaaga in a wrong way, with faults, or he does abhichaara, for the wrong purposes, goes to a naraka called Krimisha.
***Sri Engal Aalwaan’s Commentary:
Deva dvija iti | Durishtam vikalo yaagah, abhichaaro vaa | ***
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***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 16:
Pitru deva athitih tyaktvaa paryashnaati naraadhamah |
Laalabhakshe cha yati ugre sharakartaa cha vedhake || ***One who eats before father, gods, athiti, goes to a naraka called Laalaabhaksha. One who prepares arrows goes to a naraka called Vedaka.
Sri Engal Aalwaan’s Commentary:
Pitru deva atitheen iti | Pitraadeen varjayitvaa aadaavashane paryashanam | Leaving out father, elders and others, and eating.
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Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 17:
Karoti karnino yah cha yah cha khadga aadh krut narah |
Prayaanti ete vishasane narake bhrusha daarune || One who makes this specific variety of arrow called Karni, swords, etc. for the wrong purpose, go to a naraka called Vishasana, which is extremely terrible.
Sri Engal Aalwaan’s Commentary:
Karoti iti | Karninah sharavisheshaah |
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***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 18:
Asat pratigruheetaa tu narake yaati adhomukhe |
Ayaajya yaachakah cha eva tathaa nakshatra soochakah || ***One who receives asat, goes to a naraka called Adhomukha. One who performs yaagas on behalf of those who have broken the vrataas, or those who are [[70]]
not permitted as per the shaastraas, one who practices astrology without even studying properly.
***Sri Engal Aalwaan’s Commentary:
Asat pratigruheetaa iti | Asat krushna ajina meshaadi, asatah mlecchaadikaat
vaa | Ayaajyaah shoodraadyaah, patita vraatyaa vaa | * Aviditvaa eva yah
shaastram daivajnyatvam prapadyate | Sa pankti dooshakah paapo jnyeyo
nakshatra soochakah | Nakshatra jeevee vaa | ***Deer skin, sheep, etc. is called asat. Or he receives gifts from mlecchaas, and others. ***
19
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 19:
Vegee pooyavahe cha eko yaati mishta annabhuk narah ||*** One who is overly adventurous, one who eats all the delicious food leaving out the others, he cheats his own close relatives and eats, goes to Pooyavaha.
***Sri Engal Aalwaan’s Commentary:
Vegee iti | Vegee saahasikah | Mishta annabhuk eka eva svaadubhuk | ***
20
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 20:
Laakshaa maamsa rasaanaam cha tilaanaam lavanasya cha |
Vikretaa braahmano yaati tam eva narakam dvija || A brahmin who sells wax, meat, milk, honey, sesame, salt, for a living, also goes to a naraka called Pooyavaha. ***
Sri Engal Aalwaan’s Commentary:
Laaksha iti | Laakshaa jatu | Rasaah ksheeram adhva aadyaah |
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***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 21:
Maarjaara kukkuta cchaaga shva vaaraaha vihangamaan |
Poshayan narakam yaati tam eva dvijasattama || ***One who has cat, chicken, sheep, dog, pig, birds, one who keeps all these things, goes to the same naraka.
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***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 22:
Rangopajeevee kaivartah kundaashee garadah tathaa |
Soochee maahipakah cha eva parvakaaree cha yo dvijah || ***One who is doing acting, fighting, with which they make a living. One who is a fisherman. One who is born of a illicit relationship for a woman, is called a kunda; one who eats such a persons food, one who eats food made of a wet pot, pot which is not yet burnt. One who gives poison. One who lives on wife’s unrighteous earnings, one who performs parva karmaas for others on non-parva days, out of greed to earn money. One who consumes meat, unites with woman on parva days.
[[71]]
Sri Engal Aalwaan’s Commentary:
Rangopajeevee iti | Rangopajeevee nata malla aadi vruttih | Kaivartah
dheevara vruttih | Jeevati bhartari jaarajah kundah, tat annabhojee
kundaashee, ashruta mrut bhaanda bhojee vaa | Garadah vishadah | Soochee
raajagaamee paishunah | * Mahishee iti uchyate bhaaryaa bhogena upaarjitam
dhanam | Upajeevati yah tasyaah sa vai maahishakah smrutah || iti lulaayee
jeevo vaa | Lobhaadinaa aparvasu parva kriyaa aadi kartaa parvakaaree,
parvasu taila stree maamsaadi bhoga kaaree vaa |
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***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 23:
Agaaradaahee mitraghnah shaakunih graamayaajakah |
Rudhira andhe patanti ete soma vikrayigah cha ye || ***All these go to a naraka called Rudhiraandha. One who puts fire to houses. One who kills a friend. One who performs yaaga for the graama. One who sells somarasa which is not to be sold.
***Sri Engal Aalwaan’s Commentary:
Agaaradaahee iti | Shaakunih pakshyaadi jeevah, nimitta shakunaa jeevo vaa | ***
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***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 24:
Makhahaa graama hantaa cha yaati vaitaraneem narah | ***One who destroys the yaagaas. One who destroys a village. They all go to *Vaitaranee *naraka.
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Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 25:
Retah paata aadikartaaro maryaadaa bhedino hi ye |
Te krushnam yaanti ashouchaah cha kuhakaa jeevinah cha ye || One who loses semen in the wrong way, one who trespasses lands and villages, they go to a naraka called Krushna, and those who don’t have the cleanliness as prescribed in the shaastraas, those who live by cheating people through indrajaala, etc., go to the Krushna naraka.
***Sri Engal Aalwaan’s Commentary:
Retah paata aadi iti | Maryaadaa bhedinah graamaadi seema ullanghinah |
Kuhakam shaathyam indrajaala aadi vaa | ***
26
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 26:
Asipatravanam yaati vanacchedee vruthaa eva yah |
Ourabhrakaa mrugavyaadhaa vanhijvaale patanti vai || ***One who unnecessarily destroys forests, goes to a naraka called Asipatravana. One who lives on sheep, etc., hunters, go to Vanhijvaala.
***Sri Engal Aalwaan’s Commentary: [[72]]
Asipatra vanam iti | Ourabhrakah meshaa jeevee |
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***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 27:
Yaanti ete dvija tatra eva ye cha apaakeshu vanhidaah || ***One who cooks food in a yaaga, where the Agni is there, one who cooks food where the pot is being burnt - these are called Apaakaas. They go to the same *naraka *Vanhijvaala.
***Sri Engal Aalwaan’s Commentary:
Yaanti iti | Apaako daahya mrut pindoshtaka aadi garbha indhana chayah | ***
28
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 28:
Vrataanaam lopako yah cha sva aashramaat vichyutah cha yah |
Sandamshe yaatanaa madhye patatah tou ubhou api || ***One who has fallen from his aashrama, one who has not performed the vrataas and gives up half way through, they fall into a naraka called Sandamsha, and undergo all kinds of sufferings. Those who do not perform the vrataas properly, those who have fallen down from their aashrama, they go to the naraka called Sandamsha.
It is told Anaashrami na tishthet tu. This is also discussed in the *Brahma *Sutraas and Dharma shaastraas.
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***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 29:
Divaa svapne cha skandante ye naraah brahmachaarinah |
Putraih adhyaapitaa ye cha te patanti shva bhojane || ***One who views demons during daytime, or in the dreams, the Brahmachaaris; those who are being taught the Vedaas by their children, they go to a naraka called Shvabhojana. Brahmachaaris who release semen during the daytime and in sleep due to dreams, those who are learning Vedaas from their children, they go to a naraka called Shvabhojana.
Sri Engal Aalwaan’s Commentary:** *****Divaa iti | Skandhante shukram avikiranti | Cha shabdaat putraih adhyaapitaah
cha pachyante, kramena iti sheshah | Paatakinah tat tat ukta narakam poorvam
bhuktvaa tat sheshena sarva narakaan paryaayena bhunjata iti arthah | ***For a brahmachaari, following brahmacharya vrataa is not supposed to release semen during the day or in sleep, due to dreams. All the narakaas are told, and the sinners who go to these narakaas are told. They go to those narakaas, and still if there is [[73]]
some paapa left over, they will go to the next stage. They will go to different narakaas one after another, depending on the paapa karmaas done, if they have done multiple kinds of sins.
30
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 30:
Ete cha anye cha narakaah shatasho atha sahasrashah |
Yeshu dushkruta karmaanah pachyante yaatanaagataah || ***Not only these, there are hundreds and thousands of such narakaas. They are just cooked there and undergo all kinds of sufferings. Not only these, there are so many other kinds of narakaas, hundreds and thousands of them. They are cooked, they suffer terribly in all these narakaas,those who have sinned a lot.
All these narakaas are described to say that one should not even perform these sins, and one should actually chant the name of Hari, which is going to be told later, the greatness of Hari Naama Sankeertana.
All these narakaas are told so that people are scared, and they don’t commit these sins.
31
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 31:
Yathaa eva paapaani etaani tathaa anyaani sahasrashah |
Bhujyante yaani purushaih narakaantara gocharaih || ***All the bad deeds told here, there are thousands like this. They also go to various other narakaas which are there, and undergo all kinds of sufferings.
What one should do, Hari Naama Smarane is told. How it so difficult to get liberated from samsaara is also told. Not only these sins which are told here, there are many other kinds of sins, thousands of them. They do experience the fruits of all those sins in so many narakaas.
The sufferings in the hundreds and thousands of narakaas are told, for the different kinds of sins. If they have done many sins, they go one after the other to many hells. This is told to make one not commit sins, and follow the shaastraas. There are so many narakaas where those who have done different kinds of sins, go and suffer. All these terrible things are explained by Sri Paraasharar.
32
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 32:
Varna aashrama viruddham cha karma kurvanti ye naraah |
Karmanaa manasaa vaachaa nirayeshu patanti te || Those who perform acts which are against what is prescribed in the shaastra for their [[74]]
station in life, varna and aashrama, whether in the mind, or through speech, or by acts, ( trikarana - kaaya, vaachaa, manasaa) they fall into hell and suffer.
For every varna and aashrama, the duties, nitya naimittika karmaas are told; only these prescribed duties are supposed to be done. The nishiddha karmaas, what ought not to be done are also told. For a gruhasta, the sannyaasi dharmaas are not to be done. For a sannyaasi, gruhasta dharmaas are not prescribed. One has to follow as per one’s own station in life. Those who go against that, and perform the karmaas barred for that station in life, they fall into hell and suffer.
33
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 33:
Adhasshirobhih drushyante narakaih divi devataah |
Devaah cha adhomukhaan sarvaan aghah pashyanti naarakaan || Those who are suffering in naraka, see the gods in heaven, they bow down the heads in shame because they have done sins and are suffering like this.
Sri Engal Aalwaan’s Commentary:
Naarakinaam sukhino devaan drushtvaa klesho adhikah syaat iti aaha
adhasshirobhih iti | Devaah cha iti | Naarakaan pashyataam devaanaam api
punya kshaye paapaat narake patishyaama iti nityam saashankatvaat svarge na
ati sukham syaat | * Svarge api paata bheetasya iti hi vakshyati | Those who are suffering in hell, when they see the gods who are enjoying the pleasures in the heavens, then it increases their suffering, and they bow their head. The devaas, gods in the heaven, are also not very happy; they bend their head down and see those who are suffering in the naraka, and they also get scared. Those who are in svarga, are all the time having fear of when this stay will end; they are experiencing the fruits of some punya karma, and when it is over, they will fall down back; either they may go to bhooloka, or to naraka, nobody knows. They will go to the place where their next karma is waiting to give fruit, which they have to experience. When the punya ends, they may also fall into the naraka; they are having this doubt all the time. They are not really able to enjoy the stay in heaven.
34
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 34:
Sthaavaraah krimiyo abjaah cha pakshinah pashavo naraah |
Dhaarmikaah tridashaah tadvat mokshinah cha yathaakramam || ***Nine kinds of beings are told here - *sthaavaraas *(immovables), insects, those beings born in water, birds, animals, humans, dhaarmikaas, devaas, mumukshus.
***Sri Engal Aalwaan’s Commentary:
Evam paapinoh anubhoota naanaavidha narakaah tat sheshena taamasa aadi
guna sankara taaratamyena navadhaa bhinnaani sthaavara aadi janmaani
yaavaat moksham kramena aarohanti iti aaha sthaavaraah ityaadi shloka
dvayena | Sthaavaraa iti | Abjaah yaadaamsi | Dhaarmikaah manushyeshu eva [[75]]
kechit | Mokshinah brahmalokasthaah | This is told in the next two shlokaas. All the sinners who have experienced all kinds of hell, with the remaining karmaas, with admixture of the gunaas sattva, rajas, tamas, with the differences in the *sattva, rajas, tamas gunaas *- nine kinds of births are told, the immovables and others; till they get liberated, they will keep on going from one or other of these births, depending on the karma that is left over. If they have done a lot of sin, they may get a sthaavara janma. Or they may get to be born as insect, water being, bird, etc. This cycle goes on repeating till moksha. Among humans itself, those who are following the shaastraas and dharma are *dhaarmikaas. *Mokshinah means those who are in Brahma Loka. ***
35
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 35:
Sahasrabhaaga prathamaah dviteeya anukramaah tathaa |
Sarve hi ete mahaabhaaga yaavat mukti samaashrayaah ||*** One in thousand only will go in this order one after the other.
***Sri Engal Aalwaan’s Commentary:
Sahasra iti | Sahasra bhaaga prathamaah iti | Praathamyam uttara uttara
apekshayaa | Sahsratama bhaaga bhootaah sahasra bhaagaah | Ta eva
prathamaah uttarottara apekshayaa, dviteeyatvam uttaratvam | Poorve poorve
sarva ete sthaavaraadyaah sahasratama bhaagaah santah uttarottaram
dviteeya anukramaah syuh, sthaavara aadi poorva poorva jaateeyaat dviteeyam
uttarottaram janmaan utkraamanti | Etat uktam bhavati poorva poorva
janmasu sthiteshu jantushu katichit eva uttarottaram janma vindanti iti |
Tathaa aaha vaayuh * Yah sahasratamo bhaagah sthaavaraanaam bhavet iha |
Paarthivaah krimayah taavat samstedaat sambhavanti te |
Samstedajaanaanaam bhaagena saahasrena hi sammitaah | Oudakaah jantavah
* Iti upakramya * Yah sahasratamo bhaago bhavet tu dvipadaam iha |
Dhaarmikaah te bhuvi jnyeyaa punarbhaagena dhaarmikaah || Saahasrena eva
bhaagena dhaarmikebhyo divam gataah | Yah sahasratamo bhaago
dhaarmikaanaam bhavet divi || Sammitaah teha bhaagena mokshinah taavat
eva hi | Evam sudurlabhaah shaantaa dhaarmikaah svargavaasinah || iti | Ayam
cha kramah praayikah * Tiryak yonigatah kaschit muchyate naarakee parah |
Anugraha prakaarasya kramo ayam na vivakshitah || it ivaayu ukteh | *
Vyutkramena api maanushyam praapyate punya gouravaat | Vichtiraa gatayah
pumsaam karmanaam gurulaaghavaih || iti aaditya puraana ukteh cha | Idam
cha sthaavara aadi shloka dvayam moksha dourlabhya pratipaadana param na
tu jeeveyattakrama param, svarga narakaadisthaanaam jeevaanam aanantyaat
| Yaavat mukti samaashrayaa iti | Muktaah tu dviteeya anukramaa na bhavanti
iti arthah | ***Praathamya means each succeeding thing, as told in these nine types. Sahasrabhaaga means that one in thousand only will go. Among the sthaavaraas, one in thousand may go to the next janma, and so on. It is so [[76]]
difficult, and not everyone will proceed in forward births, where they can evolve and go to higher births, and finally attain moksha. One in thousand of the sthaavaraas may go and become a krimi, and one in thousand krimis may go to the next one, and so on. Beings in the earlier janmaas, will go to the succeeding ones, in that order. The meaning is that among those beings born in the preceding janmaas, only a very rare one will get the next janma. Only a very rare one will get better and better births. This is also told in Vaayu Puraana, one in thousand among the sthaavaraas, they become insects born of sweat. Out of those beings born in sweat, one in thousand only will become an aquatic being. In the two legged ones, one in thousand will be a dhaarmika. One in thousand among the dhaarmikaas may go to heaven, or the Brahma Loka. One in thousand among those in heaven will want to attain moksha. It is so difficult to get a dhaarmika who has attained samatva, even in the dyu loka. This shows how difficult it is to get a good janma, better and better janmaas. Manushya janma is high, and among them the dhaarmikaas, and then they become mumukshus, etc. Vaayu Puraana has also told that the four legged animals, only a very rare one will get out of that janma. But nobody knows who will get what janma next. One who has done a lot of punya, good deeds, may be will get manushya janma. Those with not very good karmaas, medium karmaas, what birth one gets, what fruits they get is very difficult to say, as there is so much variety, as told in Aaditya Puraana. The message that Sri Paraasharar is giving in these two shlokaas is how difficult it is for one to attain moksha, getting liberated from this samsaara bandha, and not to tell how many jeevaas are there in each krama, the measure or expanse of the jeevaas. It does not tell the number or count of the jeevaas in these different kinds of beings, because those who are in svarga and in naraka are innumerable. There are innumerable number of beings in heaven, and suffering in hell. All the beings are going in that order till they attain moksha. Once they get liberated, there is no further birth for them.
36
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 36:
Yaavanto jantavah svarge taavanto narakoukasah |
Paapakrut yaati narakam prayaaschitta paraanmukhah || As many beings are there in svarga, the same number of beings are there in naraka also; both are innumerable. One who has sinned goes to naraka, if he has turned away from performing prayaschitta.
If some sin is committed, then we have to do prayaschitta, to get rid of that sin. One who does not want to do the prayaschitta, or is against that, will go to naraka.
***Sri Engal Aalwaan’s Commentary:
Kruta aadi kaale tat dharma aadhikye api svargivat narakino api anantaa iti
aaha yaavanta iti | ***Even in Kruta yuga and such yugaas also, though there is dharma in full measure, and is well followed, just as in heaven, there were beings in naraka who were suffering; [[77]]
there are innumerable being suffering there also.
37
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 37:
Paapaanaam anuroopaani praayaschittaani yat yathaa |
Tathaa tat eva samsmrutya proktaani paramarshibhih || ***There are various sins, and depending on the nature of the sin, praayaschitta also will be different. The praayaschitta is according to the sin. This is told as per the Shrutis, the Vedaas. The same thing is following that only, in the Smrutis also, by the great Rishis (Paraasharar, Sukar, Vyaasar).
Sri Engal Aalwaan’s Commentary:
Paapaanaam madhye yasya yat yathaa praayaschittam shrutou uktam tasya tat
tathaa anusmrutya praayaschittaani uktaani iti aaha paapaanaam iti |
38
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 38:
Paape gurooni guruni svalpaani alpe cha tadvidhah |
Praayaschittaani maitreya jaguh svaayambhuvaadayah || ***O Maitreyar, Svaayambhuva and other Manus, they have told the various praayaschittaas, for different kinds of paapaas, for very big sins, for little lesser sins, for small sins, very small sins. Those who know which sin is bigger, which is smaller - Svaayambhuva Manu and others have told the proper praayaschittaas.
Sri Engal Aalwaan’s Commentary:
Paapa iti | Gurooni praayaschittaani saakshaat kartuh praanaantikaadeeni,
guruni paape matipoorvakam atyantam aavrutte; svalpaani rahasya
praayaschitta aadeeni; alpe sakrut ajnyaana kruta aprakaasha anumatimaatraa
aadike | Tatra hi ajnyaana krute brahma hatyaadi mahaa paatake dvaadasha
vaarshikam; jnyaanakrute tat dvigunam, aavruttou tat dvigunam, atyanta
aavruttou tat dvigunam iti saakshaat kartuh | Anugrahaakasya etat paada
oonam, prayojakasya ardham, anumantuh saardha paadah,
protsaahakaadeenaam cha tato avaram ityaadi kramah | Tatra cha
mahaapaatakaanaam ajnyaana krutaanaam dvaadasha vaarshikam kartuh
shodhakam samvyavahaaryatva karam cha; matyaa krutaanaam tu smruti uktam
praana antikam vyayahaaryatvakaram narakaharam cha; dvaadasha vaarshikam
tu dvigunam api kaama krutaanaam paatakaanaam kartuh
vyavahaaryatvakaram na tu naraka haram | Evam aadi paapasya
praayaschittasya cha guru laghutvaadi taratamyavidah tatvidah | Very big praayaschittaas for very big sins, have to be done for the entire life. The next category of paapa which are of lesser degree, knowingly repeated again and again, are the next category of sins. The next category told as svalpaani here are those for which, the praayaschittaas can be done privately. The small paapaas, which one has done only once, out of ignorance, not knowingly, not telling someone, knowingly not told, or knowingly allowing someone to do some sin - these kind of sins. [[78]]
If one does Brahma hatya, not knowingly, one has to do praayaschitta for 12 years; knowingly if one does Brahma hatya, it is twice that, 24 years; if it is repeated, knowingly, it is twice that, 48 years; if one has repeated again and again, it is twice that, 96 years. For one who encourages another to do, or knowingly helps one to do, one who has not directly done, it is one quarter less praayaschitta, compared to what is told for the actual doer. One who has had some benefit out of that, for him, it is half the praayaschitta. For one who permits, it is three-fourths less praayaschitta. For those who simply encourage, it is still less. Depending on the involvement, whether one is the actual doer, one who helped in some way, one who takes some benefit out of that, one who simply permits him to do, one who motivates - like this, there are different kinds of sins, praayaschittaas told. Those who have done *mahaa *paatakaas out of ignorance, 12 years praayaschitta is told, that will cleanse the person. Those who have done knowingly, as told in the Smrutis, they can do all the vyavahaaraas, and they will not go to hell, if they do the praayaschitta. Even if it is twice the 12 years, for those who have done knowingly, for a doer, he will have to go and experience naraka. Those who know these kind of differences, the different kinds of involvement in various kinds of paapaas, whether it is knowingly done, or unknowingly done, whether it is repeated once, repeated many times, those who have encouraged them, those who have taken benefit out of them, etc., and the different kinds of praayaschittaas for the different kinds of sins, they are told as tadvidah.
Paraasharar is telling that Svaayambhuva Manu and others who have told about the various sins and praayaschittaas, one has to follow that to get rid of the sins done.
39
This is a shloka which we tell many times every day; is a very wonderful and important shloka. Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 39:
Praayaschittaani asheshaani tapah karmaatmakaani vai |
Yaani teshaam asheshaanaam krushna anusmaranam param || The greatness of Bhagavannaamasmarana is told here. Praayaschittaas of the nature of upavaasa, yajnya, daana, for all the kinds of sins, all put together, that which is superior to all these Krishna anusmarana.
***Sri Engal Aalwaan’s Commentary:
Atha manvaadibhih uktaanaam praayaschittaanaam tat tat paapa maatra
nirvatakatvaat, * Yah sakrut paatakam kuryaat kuryaat enah tato aparam iti
shruti uktaayaah punah tat paapa pravrutteh anivarakattvaat cha taani
upekshya sarveshaam amhasaam maheeyasaam alpeeyasaam cha desha kaalaadi
avisheshena atyanta ucchedakatvaat ata eva punah paapa pravrutteh
nivaarakatvaat moksha aadi phala pradatvaat cha tebhyo aheshebhyo
militebhyah param prakrushtam prayaschitta vishesham sarva upanishat shruti
smruti puraana sammatam aaha praayaschittaani iti | Tapah upavaasaadi
karma yajnya daana aadi | Anusmaranam anuhooheenaarthe, svasya sheshatva [[79]]
anusandhaana poorvakam smaranam | Yathaa uktam * Aatma daasyam hareh
svaamyam svabhaavam cha sadaa smara iti | Param * Kshetrajnyasya eeshvara
jnyaanaat vishuddhih paramaa mataa, tat yathaa isheekaa toolam agnou protam
pradooyeta ityaadi | Idam anusmaranam keertanasya api upalakshanam |
Anantaram * Kva japo vaasudeva iti keertanasya prashamsanaat | This is a very great quality of Bhagavannaamasmarana, and is explained wonderfully here. Whatever Svaayambhuva Manu and others have told - various kinds of praayaschittaas for the different degrees of sins that people have done, for the direct doer, for one who encourages, knowingly, unknowingly, repeatedly, etc. - whatever praayaschittaas are told - they will make one get rid of only that particular sin. Like this, there may be hundreds of thousands of sins; if one starts to do praayaschittaas, any number of births will not be sufficient. One will be able to get rid of only that particular sin by performing that *praayaschitta. Sri Engal *Aalwaan quotes *Shruti *- one who sins once, will do another sin; so a sinner has a tendency to do sin more and more; he will be sinning again and again. One will do a sin; he will do praayaschitta; he will do one more sin and one more praayaschitta. All the praayaschittaas, whether it is for big sins, or for mild sins, also in different deshaas, different kaalaas, one which destroys all the sins, irrespective of which place it is done, which time it is done, whether big sin or small sin, and that which will also prevent one from sinning again, from involving more and more in sin, and which will also give one saakshaat moksha itself, that which is superior to all the praayaschittaas combined together, that great praayaschitta, that which is very clearly told and accepted by all the Upanishads, Shrutis, Smrutis, Puraanaas is Krishnaanusmarana. Tapa means upavaasa and others, karma is yajnya, daana, etc. Meaning of anusmarana is uniquely explained here by Sri Engal Aalwaan. Anu in anusmarana is in Heenaartha means that I am a very lowly being. Anusmarana means that I am a very lowly being, I am a daasa abhoota, one who has to do kainkarya to the master according to his wish at any point of time, one who is a slave, this kind of anusandhaana is the meaning of anu here. Smarana of Krishna is to be done with sheshatva anusandhaana, that I am shesha bhoota to Bhagavaan, daasa bhoota to Bhagavaan, one has to remember the Bhagavannaama Krishna. If you do not want to suffer, you have to always remember your daasya, your subservience to the Master, who is *Bhagavaan Krishna, *Vaasudeva, Vishnu, Hari. Hari is the svaami and I am the daasa. You have to always remember your svabhaava, and also Bhagavaan’s svabhaava and svaroopa. We are the chetanaas who are shesha bhootaas, daasa bhootaas to Bhagavaan. All the aatmaas are daasa bhootaas to Paramaatman. Kshetrajnya is a jeevaatman, one which has a kshetra, a body. That which cleanses a kshetrajnya of all his sins is the knowledge of nature and relationship with Eeshvara, the nature of Eeshvara, the nature of one’s own self; this is the ultimate purity for him. How can one *Krishna *anusmarana be superior to all the *praayaschittaas *- it is superior to all praayaschittaas told for whatever sin one has done at any place and any time, it will prevent one from sinning again, and it also leads to moksha, it is told as param; it [[80]]
is told that in the Upanishads, one spark of fire is enough to burn a huge mass of cotton completely without any residue, just like this, one anusmarana of Krishna can burn all the sins, so it is superior to all the praayaschittaas. This anusmarana is also an indication of keertana, smarana, and others told in navavidha bhakti. It will come later about japa, keertana.
Desha, kaala, etc. also decide the degree of sin. For example, if one does sin in *punya *kshetra, the effect is much more, and more praayaschitta has to be done.
40
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 40:
Krute paape anutaapo vai yasya pumsah prajaayate |
Praayaschittam tu tasya ekam hari samsmaranam param || For one who sins, repentance follows a sin. For one who repents for a sin, what is the praayaschitta? The superior praayaschitta is Hari samsmarana once only. For all the sins done, the most powerful and one praayascitta, which can cleanse one of all sins, is Krishna anusmaranam. The explanation for anusmaranam is *sheshatva *anusandhaana poorvaka smaranam, that I am utterly subservient to *Bhagavaan *Krishna. We have to think of our utter subservience to Bhagavaan, and utter the sacred name of Bhagavaan Krishna. For a person who repents and wants to get rid of the sins, just once, if he tells the name of Hari, all the praayascitta required to get rid of that sin is done. So the greatness of Hari naama sankeertana, is being extolled in these shlokaas.
Sri Engal Aalwaan’s Commentary:
Nanu bhagavatah smarana keertanayoh * Paapakshayah cha bhavati smarataam
tam aharnisham ityaadi vachaneshu aavruttayoh paapa kshaya hetutvam
gamyate * Avashena api yat naamni * Sakrut smrutoh api ityaadishu smarana
keertanayoh sakrut krutayoh eva; tatra katham avirodha iti aashankya aaha
krute paapa iti | Ekam sakrut krutam | Krutaanaam sarva amhasaam sakrut
krutam smaranaadi, karishyamaanaanaam tu aavartyamaanam poorva
amhasaam samskaara naasha dvaarena punah utpatti pratibandhatayaa
praayaschittam iti avirodhah | Na cha atra anantaptaanaam aavrutti
anutaptaanaam tu sakrut iti avirodho vaktavyah | Anutaptasya eva sarvatra
praayaschitta adhikaaraat | Na cha idam smaranam anutaapa aadi sahakaaraat
paapasya nivartakam kintu vastu saamarthyaat, timirasya eva taranih |
Tasmaat atra anutaapasya na angatvam kintu adhikaari visheshanataa | There are some doubts which may come here, which are clarified by *Sri Engal *Aalwaan here. The greatness of smarana and keertana is told. Day and night one who remembers Bhagavaan, for him all the paapaas will get destroyed. If one remembers during day, the paapaas get destroyed. If one remembers during night, the paapaas get destroyed. If one smarana can destroy the paapaas, why should one remember again and again? How can paapa kshaya happen again when all [[81]]
the paapaas are destroyed? Such doubts come. Repeated remembrance destroys *paapa *- it seems it told like this. In some Smrutis it is told - without knowing, or simply if one is remembering, one who is not even in his proper consciousness but telling a Bhagavat naama; it is also told that once if one remembers only, it will destroy everything. In some places it told only once, and somewhere else, it is told that you have to repeat day and night. There seems to be some contradiction here. How can there be no contradiction? Whatever sins that are done, once if you do smarana, it will destroy, it is told. It will not stop at that, again one may sin, due to praarabdha karma; this also will be destroyed by anusmarana. If one does a bad deed, it creates a bad samskaara in him; the corresponding vaasanaa will come and again one will have a tendency to do more sins. This samskaara will be destroyed by anusmarana, so that he does not repeat the sin; it will prevent one from doing the sin; again doing the smarana will have this kind of effect. So there is no virodha. For those who have a repentance and for those who do not repent, is there a difference? For those who repent, is it only one smarana? For those who do not repent, it is again and again - is it like that? This is not the way it is. Those who repent only will do prayaschitta; and the praayaschitta is Krishna anusmarana. For one who repents, because of the repentance, for one who does smarana, repentance along with smarana is destroying the paapa - this is also not the meaning; repentance has no role there; repentance will only lead one to do praayaschitta; but *Bhagavat *Naama itself is so powerful, it is so very capable that it is destroying the sins; it does not need anything else to support it; it is vastu saamarthya, like sunlight dispels darkness. Repentance is the qualification of an adhikaari for doing praayaschitta. One who is qualified by repentance will only do praayaschitta; it becomes an adhikaari visheshana, and not an anga for anusmarana. Some minor doubts, which may arise are being clarified, so that we are sure, and there are no doubt about the power and greatness of naama samsmarana, and all the shlokaas told here - in one shloka, it is told that just once remembrance is enough; another shloka says that we have to remember morning and evening, again and again; there seems to be some apparent contradiction; this is all clarified here, so that we clearly understand the meaning of these shlokaas. One who does smarane of Bhagavaan morning and night, for him all the sins will get destroyed. Repeating in the morning and night, again in the morning and night, and so on, doing Hari naama samsmarana. It seems to be meaning that it will destroy sins only if repeated like this. It is told at other place that without being aware, if one does Hari samsmarane, or just once remembering His name, is also is enough. It is told that smarana and keertana done just once is enough, for all paapaas to get destroyed. There is no contradiction, was explained earlier. Once if you remember and tell Bhagavaan’s name, it will destroy all accumulated sins so far, and repeated, will prevent one from getting that samskaara; the tendency to commit sins again and again will not be there by repeated samsmarana. The advantage of repeating the name of Bhagavaan Hari is that even this tendency will not be there; this is the [[82]]
purpose of doing smarana in the morning, night, morning, night, etc. So, there is no contradiction there. It is not that one who repents only has to do many times, because one who repents only will do praayaschitta. The eligibility or qualification for one to do praayaschitta is that one should repent. If one does not repent, then he will not even think of praayaschitta. Repentance only qualifies someone to do praayaschitta, and it has no role to play in destruction of the sins. It is mere Harinaama which has the power to destroy the sins. Power of Harinaama is such that it destroys the sins, and there is no apeksha of anything else for that. Anutaapa is not an anga to the praayaschitta, but it is the qualification needed for a person to do praayaschitta.
This is an important shloka and gives the greatness of Bhagavannaamasmarana which has got such wonderful power. There are more such shlokaas which come
41
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 41:
Praatah nishi tathaa sandhyaam madhyaana aadishu samsmaran |
Naaraayanam avaapnoti sadyah paapakshayam narah || ***In the morning, night, and in the same way, during sandhyaa kaala, and in the afternoon, one who remembers the smarane of Hari, Naaraayana, Krishna, and he will get rid of all his sins immediately. And he will attain Naaraayana.
Sri Engal Aalwaan’s Commentary:
Kim cha atra kaalaadi api na apekshyam iti aaha - praatah iti | Sadya iti
vachanaat sakrut eva iti gamyate, atah sadya iti anena virodhaat praatah
aadishu na aavruttih iti mantavyam | Nara iti cha jaati aashrama aadi
anaadarokteh desha kartru shoucha aadi anapekshaa cha lakshyate | * Chakra
aayudhasya naamaani sadaa sarvatra keertayet | Naashoucham keertane tasya,
ityaadi vachanaat | One can do Harinaama samsmarana at any time. There is no rule that only in the morning, one has to do Harinaama samsmarana to get rid of sins. One can do in the morning, afternoon, sandhyaa kaala, night. There is no restriction that only at a particular time it has to be done. It is told that sins will get destroyed immediately. Just once is enough. In the morning, if one tells the Harinaama, it will destroy all the sins. The greatness of this shloka is told by Sri Engal Aalwaan, where it says narah, any human, anyone. There is no restriction as to a particular class like *Braahmana, *Kshatriya, etc., aashrama like brahmachaari, etc., jaati; there is also no restriction like place, any place, any time it can be told; it does not also say that one should take bath and do Harinaama samsmarana, there is no restriction in terms of the shuddhi, shoucha of the person who does samkeertana. In any place, any time, any state, if one does Harinaama sankeertana, that will destroy all the sins. This is the greatness of Naama samkeertana. There is a pramaana given by *Sri Engal *Aalwaan. Bhagavaan, who is having the Sudarshana Chakra, all the time one has to [[83]]
sing the names of Chakraayudha dhaari, Bhagavaan Vishnu. There is no ashoucha in telling this.
42
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 42:
Vishnu samsmaranaat ksheena samasta klesha sanchayah |
Muktim prayaati svargaaptih tasya vighnaah anumeeyate || By remembering the name of Vishnu, having got destroyed all the accumulated sins, one will go and attain moksha, will get liberated. For such a person, attaining heaven and its pleasures, is said to be a blocker, to attain liberation. Heaven is an obstruction.
Sri Engal Aalwaan’s Commentary:
Na kevalam idam paapasya eva naashakam kim tu samsaarasya api iti aaha
vishnu samsmaranaat iti | Tasya mukti saadhaneebhoota bhagavat
smaranavatah | It is not that it simply destroys the sins, it will destroy the connection with samsaara itself, it also gives moksha. One who remembers Bhagvannaama, which is the means to attaining moksha.
43
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 43:
Vaasudeve mano yasya japa homa archanaadishu |
Tasya antaraayo maitreya devendratvaadikam phalam || ***While doing japa, homa, and these nitya naimittika karmaas, when one is intently meditating on Vaasudeva, fixing his mind on Vaasudeva, O Maitreya, for him, attaining the position of Devendra, and others, is also an obstruction only; it is a blocker and one will not aspire for that at all.
***Sri Engal Aalwaan’s Commentary:
Nitya karmaani api bhagavat chintaa yuktaani mukti daani iti aaha vaasudeva
iti | Yathaa pranayanam nitya yaaga angam api godohanapaatrena krutam
pashu phala pradam, tathaa nityam api japa aadi karma bhagavat chittena
krutam muktyai bhavati iti yuktam | ***When nitya, naimittika karmaas are also done with Bhagavat chintana, meditating upon Bhagavaan, it can lead one to moksha. When one does sandhyaavandana, keeping Vishnu in mind, it will lead to moksha also. An example is given here. Bringing milk and curd for the homa in a vessel, for doing nitya yaagaas, in a vessel called godohanapaatra, is how it is prescribed in the Vedaas. When one brings in a godohanapaatra, it will bring pashu samruddhi, etc., and the yaaga will be properly done. In the same way, nitya karmaas and others, done with the meditation on Bhagavaan, it can lead one to moksha.
44
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 44:
Kva naaka prushta gamanam punaraavrutti lakshanam | [[84]]
Kva japo vaasudeva iti mukti beejam anuttamam || Attaining svarga and ruling over the svarga itself, like Devendra, after this, one has to get back to this martya loka. We cannot compare this with the japa of *Vaasudeva. *Vaasudeva japa is of incomparable excellence, and is a seed for moksha itself. Where are these heaven and other benefits which are impermanent? And where is the benefit of Vaasudeva japa, which is the very seed of liberation itself, an incomparable benefit?
Ksheene punye martya lokam vishanti. One who has done yaaga and others and accumulated punya, because of which one will be eligible to become Devendra, and then rule over the devaas; once that punya gets exhausted, one has to get back here. This is punaraavrutti lakshana, and not apunaraavrutti lakshana.
***Sri Engal Aalwaan’s Commentary:
Evam mukti beeja bhagavat sankeertanavato devendratva aadi padam vighna iti
aaha kva naaka prushta iti | Shaashvata phala pradasya hari keertanasya
svarga aadi padam nashvaratvaat ananuroopam iti arthah | ***For such a person who is doing naama sankeertana, which is the seed for attaining moksha, for him, even the kingdom of heavens, Devendratva, ruling over all the gods, that position is actually an obstruction. Harikeertana will get one a permanent fruit, benefit, which is Paramapada itself, which is present forever and there is no punaraavrutti here. Svarga and other benefits are impermanent, and one will not seek for such benefits. They cannot be compared.
45
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 45:
Tasmaat aharnisham vishnum samsmaran purusho mune |
Na yaati narakam sadyah samksheena akhila paatakah || For this reason, doing day and night samsmarane of Vishnu, O Maitreyar, a person will never go to hell, because it will immediately destroy one of all the sins. ***
Sri Engal Aalwaan’s Commentary:
Yasmaat evam sakrut keertanaadi krutasya paapasya kshapanam, tasmaat
aavrutta keertanaadijah samskaarah paapa hetu dussamskaara naashaka iti
aaha - tasmaat iti | Idam sankeertanam shravanasya api upalakshanam |
Vakshyati cha * Hanti kalushyam shrotram sa yaato harih iti | Evam
shravanaadeh sakrut shruteh vreehi avaghaatavat drushta phalatva abhaavaat
cha praak kruta paapa kshaya artham na aavrutti kalpanaa nyaayyaa; anaadi
giri guha udarastha tamo harasya eva deepasya | Uttara paapa anudayaartham
yaavat brahma aaparoksham aavruttih kaaryaa, punah tama anudayaaya
deepasya eva yaavat arkodayam | Na cha evam sukare naama keertanaadou sati
dushkare dvaadasha vaarshikaadou purushaanaam apravrutteh manvaadi
vaakyaanaam ananushthaana lakshano baadha iti shankaneeyam | Bhagavat
paraanmukhaanaam gurushu praayaschitteshu sashraddhaanaam pravrutteh | [[85]]
Kim cha idam smaranaadi ashraddhayaa krutam api praayaschittam bhavati,
yathaa shishupaala aadeh | * Harirharati paapaani dusthachittaih api smrutah *
ityaadi vachanaat | Smaranaat eva paapa kshaye sati api yudhishthira arjuna
balabhadra aadeenaam vidushaam api teerthayaatraa aadi anushthaanam
avidvat abhaktaadi loka sangrahaartham | Asmin prakarane hari vishnu
naarayaana iti aneka naamnaam prayogaat teshaam paapa haratva moksha
pradatva pratipaadanaat cha sarvaani api naamaani sarva purushaartha
saadhanaani iti mantavyam, na tu vaasudeva iti ekam eva naama | Tathaa cha
shri vishnu dharme * Ekasya eva samastasya brahmano dvija sattama |
Naamnaam bahutvam lokaanaam upakaarakaram shrunu | Iti upakramya *
Vaasudeva achyuta iti shlokena keshaamchit naamnaam moksha pradatvam
abhidhaaya paschaat anyeshaam dharma kaama aadishu pruthak viniyogam
uktvaa * Yadvaa abhirochate naamnaam tat sarvaartheshu keertayet |
Sarvaartha siddhim aapnoti naamnaam ekaarthataa yatah | Iti sarveshaam
naamnaam sarva purushaartha saadhakatvasya uktatvaat | When one does naama sankeertana once, it will destroy all the sins. Because of this, again and again doing samsmarana, the good samskaara generated by repeated smarana, destroys the bad samskaara which can again lead one to commit sins. The samskaara born by the repeated remembrance of Bhagavat naama, the samskaara generated from one is told, the others are also included. Even if one listens to Bhagavannaama being told, that itself will destroy one of all sins. *Hari *naama, if it reaches our ears, that itself is enough to destroy all the sins. Very wonderfully Sri Engal Aalwaan explains here. Shravana, keertana, smarana, and all these, being done just once, even though there is no drushta phala, immediately one may not go to moksha; just like the husk of the grain has to be removed by beating it with a stick only, and then it is to be used in yaaga, then this yaaga will be done properly and one will attain svarga, the results will not be seen immediately; for the sins which were accumulated so far, earlier, before reciting the naama, one should not think that he has to repeat again and again as he has not seen the results immediately, because shaastra says that the sins will be destroyed. An example is given here - there is a cave in darkness for nobody knows for how long, from beginningless time, when one lights a lamp there, the darkness gets dispelled immediately; just like this, when one tells Harinaama, all the sins will get destroyed. In order to see that again and again we are not committing sins, after *Harinaama *ucchaarana, which would have destroyed accumulated sins, till one perceives the Brahman directly and immediately, till attaining moksha, one has to keep repeating the name of Hari. The long darkness in the cave was dispelled by lighting a lamp; if that lamp is put off, the darkness can again come in; it needs to be kept burning till the sun rises, because the lamp will not be further required. Till we get Bhagavat saakshaatkaara, we have to keep repeating the name of *Hari. Manu *Dharma Shaastra, Manusmruti are all parama pramaana for us, and are in accordance with the Vedic teachings only. For everything, naama sankeertana is the praayaschitta, was told, whereas in Manusmruti, etc., it is told that you have to [[86]]
do the praayaschitta for twelve years, twenty four years, etc., which are very difficult to do; when there is a very easy praayaschitta like naama sankeertana; nobody will even try to do those twelve year praayaschittaas; so Manu Shaastra will become futile; the statements of Manu and others cannot become futile, this is a doubt. There is no contradiction here. Those who are interested in doing such praayaschittaas, and those who are turned away from Bhagavaan, and feel so bad having turned away from Bhagavaan that they want to do some difficult praayaschitta only to get rid of the sins, they have so much belief that they want to do only the twelve-year praayascitta, in order to make sure that they will always be remembering Bhagavaan after this; for such people, it is definitely useful. Praayaschittaas told by Manu and others have to be done with shraddhaa. Whereas, Bhagavat smarana, even though one does not have belief, even if someone is telling, becomes a praayaschitta, just like Shishupaala. Shishupaala was ridiculing Bhagavaan Krishna, but he attained moksha after that. Even though people have sinned a lot, and do not have a pure mind, even they, when they remember the name of Hari, the power of the Hari naama sankeertana, is itself such that it destroys the sins for whoever it is. When smarana itself does all the paapa kshaya, the Paandavaas were very much in the company of Krishna all the time; He was such a close guide and friend to them; Yudhishthira, Arjuna and even Balaraama, did teerthayaatraa and such things as praayaschitta, when smarana itself would have destroyed all the sins; they did it because those who are not aware of the power of naama sankeertana, who do not have proper devotion, for them, there has to be a way to get rid of their sins by doing teerthayaatraa etc.; this is to demonstrate to others who are not aware of this means, and who are not very devoted. In this prakarana, various names are told - Hari, Vishnu, Naaraayana; it is said that Harinaama sankeertana will destroy sins, Naaraayana naama will get one liberation, etc. All the names can help attain all the benefits, all the purushaarthaas, is the conclusion. Not that only Vaasudeva naama will help one, and not the others. There is a prakarana in Vishnu Dharma. Just like one naama Vaasudeva, all the naamaas are having the same power. There are many names, thousands of names of Bhagavaan, which are very helpful to the entire world. Some Bhagavannaamaas like Vaasudeva, Achyuta, are told to be helping one to attain moksha. And some other names of Bhagavaan are said to help attain *dharma, *kaama, and other purushaarthaas, are also told. In the end it is concluded, whichever name one desires, he can use that name for any purpose. All the names are concluding in only one particular person Sriman Naaraayana, who is Parabrahman; so they all have the same meaning. All the names of Bhagavaan will help one to attain all the purushaarthaas. ***
46
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 46:
Manah preetikarah svargo narakah tat viparyayah |
Naraka svarga samjnye vai paapa punye dvijottama ||*** One which brings lot of good feelings to one’s mind is called svarga, and naraka is the [[87]]
opposite, where one feels grief. Naraka and svarga represent paapa and punya.
Sri Engal Aalwaan’s Commentary:
Atha svargaadeh antaraayatvam upapaadayitum nirupaadhika sukha roopa
bhagavat vyatiriktasya sarvasya vastunah sukha aatmakatvam
dukhaatmakatvam cha karmakrutam na svaabhaavikam; atah asthiram aniyatam
cha iti aaha - manah preetikara iti aadinaa | Sukha dukha saadhane svarga
narake; tena punya paapayoh eva sukha dukha saadhanatvaat ta eva
upachaaraat svarga naraka shabda vaachye | These shlokaas have come to show that svarga and others, which are impermanent, are actually obstructions to attaining moksha. Bhagavaan is utmost bliss, which is nirupaadhika. Everything other than Him, whatever one experiences sukha and dukha, are all oupaadhika, are all due to the upaadhi of karma, and is not svaabhaavika. Because it is oupaadhika, they are not permanent, and it not established that one is always sukha, and one is always dukha; they can be sometimes sukhaatmaka, sometimes dukhaatmaka, it is not definitive. Svarga and naraka are means to sukha and dukha. Paapa is called naraka, and punya is called svarga because it is the fruits of paapa and punya which are experienced in naraka and svarga. Naraka and svarga are told to be *paapa, *punya itself, in secondary sense.
47
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 47:
Vastu ekam eva dukhaaya sukhaaya eershyaagamaaya cha |
Kopaaya cha yatah tasmaat astu vastu aatmakam kutah || The same object, vastu, here, food, drink, etc., can bring grief, happiness, jealousy, for the same person, or for different persons. It can also make one lead to anger, so it not svaabhaavika for that vastu.
Sri Engal Aalwaan’s Commentary:
Aniyatatvam darshayati vastu ekam iti | Vastu annapaana aadi | Ekam eva
vastu aneka purusha apekshayaa dukha aadi aatmakam bhavati; tasmaat vastu
vastu aatmakam kutah sukha dukha aadi ekaanta roopena vastunah vastutvam
kutah | It is not definitive, this is told in this shloka. One object itself, for different people, can be sukha, or dukha. It is not that it is always sukha or always dukha, nature of bringing joy, or nature of bringing grief, it is not definitive. For the same person also, it can bring joy and grief.
48
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 48:
Tat eva preetaye bhootvaa punah dukhaaya jaayate |
Tat eva kopaaya yatah prasaadaaya cha jaayate || The same object, at some time, can bring joy, and at another time, can bring grief. It can be very pleasing or very displeasing, for the same person also. [[88]]
***Sri Engal Aalwaan’s Commentary:
Evam aneka purusha apekshayaa dukha aadi aatmakatvam avyavasthitam iti
uktam | Ekasmin api purushe na vyavasthitam iti aaha tat eva iti | ***It is not just not definitive in many people, but in the same person also, it is not that it always brings joy, or always brings grief.
49
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 49:
Tasmaat dukhaatmakam naasti na cha kinchi sukhaatmakam |
Manasah parinaamo ayam sukha dukha aadi lakshanah || Nothing is dukhaatmaka or sukhaatmaka, it is only the mind which experiences like this due to the karma.
Sri Engal Aalwaan’s Commentary:
Upasamharati tasmaat iti | Sukha dukha aatmakatvam sarvasya vastunah
karmakrutam na svaroopakrutam, atah karma avasaane tat apaiti iti arthah |
Tat tat vishayeshu punya paapa janyo manovrutti visheshah sukha dukhe iti
aaha manasa iti | Yatra vishaya jnyaane punyam aanukoolyam janayati tat
sukham, yatra paapam praatikoolyam janayati tat dukham iti vivekah | An object by its svaroopa itself is not sukha or dukha, but it due to karma of the person who experiences sukha or dukha which is making that object give sukha or dukha to that person. When the karmaas are no more present, then that kind of feeling itself will not be there. Because of punya, one will experience joy, and because of paapa, one may experience grief in the same particular thing. With respect to a particular aspect, it will be very favourable and bringing joy because of some punya only; this is said to be sukha. With respect to experience of the result of the sin done, one will experience sorrow, with respect to some aspect. Sin will not be favourable to the person; that only is sorrow.
50
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 50:
Jnyaanam eva param brahma jnyaanam bandhaaya cheshyate |
Jnyaanaatmakam idam vishvam na jnyaanaat vidyate param || Jnaana, the functioning of the mind, is itself Param Brahma. Mind itself will lead to bandha or moksha. ***
Sri Engal Aalwaan’s Commentary:
Manovrutti prasangaat vishayasanginee saa bandhaaya bhavati, vishaya
nivruttaa mokshaaya iti aaha jnyaanam iti | Jnyaanam manasah parinaamah,
tat eva param brahma tat praapti hetuh iti arthah | * Mana eva manushyaanaam
kaaranam bandha mokshayoh iti vakshyati | Jnyaanaatmakam iti namovrutti
janita punya paapa nimittam idam sarvam | Yathaa aaha * Karma anuranjito
bhunkte parinaamam svachetasa iti |*** The various functioning of the mind, whenever it gets attached to the senses or sense [[89]]
objects, that will bind one, and when one is detached from the sense object, that will lead one to liberation. The state of the mind will itself lead to attainment of Brahman. If one does karmaas with the feeling that it is not mine, I am not doing it, the fruits are not for me, this is a particular state of mind with which it is done; this leads one to liberation. If one is attached, then they will have to again experience the results of this. It will be told later in Vishnu Puraana that the mind only is the cause of bandha or moksha with respect to samsaara. Because of the state of the mind, the thinking, the punya or paapa generated are the cause of this. According to the karma, one will experience the results. The state of the mind is important, it is told.
51
***Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 51:
Vidyaa avidye cha maitreya jnyaanam eva upadhaaraya || ***
Sri Engal Aalwaan’s Commentary:
Vidyaa avidye cha iti | Vidyaa avidye jnyaaana karmani | Moksha saadhana
bhootam jnyaanam vidyaa, anabhisamhita phalam karma avidyaa | Te cha
jnyaanam eva mano vrutti roopa jnyaana saadhye iti arthah | Vidyaa is jnyaana, and avidyaa is karma, nitya naimittika karma. Vidyaa is the knowledge which leads one to moksha. Avidyaa is the karma which is done without the desire in fruits. It is in the mind that we have to do the anusandhaana that I am doing this karma which is without any desire in fruits, I am not doing it, Bhagavaan only is getting it done from me; if one does with this kind of anusandhaana, the results will not get attached to one; then it will not become bandha; this is how karmaas have to be done. This is the upaasanaa or prapatti. This is told as vidyaa here.
Bhaashyakaarar explains the shloka from *Ishaavaasyopanishad *- *Vidyaam cha avidyaam cha yat tat veda ubhayam sah | *Avidyayaa mrutyum teertvaa vidyayaa amrutam ashnute || This is explained in a very similar way by Sri Engal Aalwaan. From *nitya naimittika *karmaas, one gets rid of the impurities of the mind, and then with upaasanaa or prapatti, one attains moksha.
52
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 52:
Evam etat mayaa aakhyaatam bhavato mandalam bhuvah |
Paataalaani cha sarvaani tathaa eva narakaa dvija || Paraasharar concludes by telling that O Maitreyar, thus I have told you all the *bhoo *mandalaas, the paataala, the narakaas, the aspects of these, …
53
Sri Vishnu Puraana, Amsha 2, Chapter 6, Shloka 53:
Samudraah parvataah cha eva dveepaa varshaani nimnagaah |
Sankshepaat sarvam aakhyaatam kim bhooyah shrotum icchasi || … and also about the oceans, mountains, dveepaas, lands, countries, rivers. All these [[90]]
were explained to you very briefly. Tell me what else do you want to know.
This concludes the Sixth Chapter of Amsha Two of Sri Vishnu Puraana.
***|| Iti Sri Vishnu Puraane Dviteeye Amshe Shashto Adhyaayah ||
|| Iti Sri Vishnu Puraana Vyaakhyaane Vishnu Chitteeye Dviteeye Amshe Shashto
Adhyaayah || ***
We saw Chapter Six, of Amsha Two. Sri Paraasharar had explained the various narakaas, and what kind of sins will lead to those narakaas; he made a list of all the sins and narakaas that people get. In the end, he said that svarga and naraka are nothing but punya paapa; svarga is itself told as punya, because punya leads to svarga; and paapa is told as naraka, as paapa is the kaarana for one attaining naraka. Compared to the sukha of moksha, of attaining Bhagavaan, these are all due to karma; because of karma, one experiences sukha or dukha here. The padaarthaas, vastus, objects by themselves are not sukha or dukha aatmaka, but the experience of happiness, grief, etc. comes due to the karma of the particular chetana. The same object causes happiness to one, and grief to another. At different times, different states, different places, to the same person also, a particular thing causes sukha or dukha. It is not in the nature of those things, but it is due to the karma of the individual that this kind of experiences happen.
One has to do karma which will not bind one. Jnaanam eva param brahma, was told. Jnyaana will lead to attainment of *Paramaatman. Mana eva manushyaanaam *kaaranam bandha mokshayoh, will be told later. Depending on various aspects of the mind, mano vruttis, one gets interested, attached, etc.; this is what binds or releases one. Based on the karma only, one experiences the consequences of the karma, either punya or paapa.
Vidyaa and avidyaa were told. Vidyaa is upaasane or prapatti. Avidyaa is *nitya *maimittika karmaas. Karmaas done without any desire in the fruits, without the anusandhaana of mamatva, kartrutva, sanga and phala, with tyaaga, is said to be avidyaa here.
After telling about the pruthivi, bhoo loka, paataalaas, and the narakaas, and the *samudraas, parvataas, dveepaas *- these were all told briefly, Paraasharar asks *Maitreyar *- ‘What else do you wish to know’.
*** [[91]]
|| Atha Saptamo Adhyaayah ||
Bhooh, Bhuvah, Suvah and other Higher Lokaas;
Bhagavadaatmakatva***