रङ्गोपजीवी कैवर्तः कुम्डाशी गरदस्तथा । सूची माहिषकश्चैव पर्वकारी च यो द्विजः ॥ २,६.
A gambler, a fisherman, one who eats from earthen pots, a poisoner, a needle-maker, a buffalo-keeper, and a Brahmin who works on festival days—all these go to hell.
अगारदाही मित्रघ्नः शाकुनिर्ग्रमयाजकः । रुधिरान्धे पतन्त्येते सोमं विक्रीणते च ये ॥ २,६.
An arsonist, a friend-slayer, a soothsayer, a village priest, one blinded by blood, and those who sell Soma—all these fall into hell.
मखहा ग्रामहन्ता च याति वैतरणीं नरः ॥ २,६.
One who destroys a sacrifice or a village goes to the river Vaitarani, O man.
रेतः पातादिकर्तारो मर्यादाभेदिनो हि ये । ते कृष्णे यान्त्यशौचाश्च कुहकाजीविनश्च ये ॥ २,६.
Those who commit seminal loss, violate boundaries, are impure, or live by deceit—they go to the dark hell.
असिपत्रवनं याति वनच्छेदी वृथैव यः । औरभ्रिको मृगव्याधो वह्निज्वाले पतन्ति वै ॥ २,६.
He who cuts down forests without cause goes to the forest of sword-leaves; the sheep-stealer and the hunter fall into flames of fire.
यान्त्येते द्विज तत्रैव ये चापाकेषु वह्निदाः ॥ २,६.
O twice-born, those who set fire to houses or fields also go there.
व्रतानां लोपको यश्चस्वाश्रमाद्विच्युतश्च यः । सन्दंशयातनामध्ये पततस्तावुभावपि ॥ २,६.
He who breaks vows or abandons his own order falls, along with the other, into the midst of iron-pincer torments.
दिवा स्वप्ने च स्कन्दन्ते ये नरा ब्रह्मचारिणः । पुत्रैरध्यापिता ये च ते पतन्ति श्वभोजने ॥ २,६.
Men who, as celibates, emit semen in sleep or by day, and those who teach their sons the Veda, fall into the food of dogs.
एते चान्ये च नरकाः शतशोथ सहस्रशः । येषु दुष्कृतकर्माणः पच्यन्ते यातनागताः ॥ २,६.
These and countless other hells, by the hundreds and thousands, are where those who have committed evil deeds suffer torments.
यथैव पापान्येतानि तथान्यानि सहस्रशः । भुज्यन्ते तानि पुरुषैर्नरकान्तरगोचरैः ॥ २,६.
Just as these sins exist, so too do thousands of others, and men experience them in the various regions of hell.
वर्णाश्रमविरुद्धं च कर्म कुर्वन्ति ये नराः । कर्मणा मनसा वाचा निरयेषु पतन्ति ते ॥ २,६.
Those men who act against the duties of class and stage of life, by deed, thought, or word, fall into hell.
अधः शिरोभिदृश्यन्ते नारकैर्दिवि देवताः । देवाश्चाधोमुखान्सर्वानधः पश्यन्ति नारकान् ॥ २,६.
The gods in heaven see the hell-dwellers with their heads downward, and the gods themselves are seen by all the hell-dwellers, also with their heads downward.
स्थावराः क्रिमयोब्जाश्च पक्षिणः पशवो नराः । धार्मिकास्त्रिदशास्तद्धन्मोक्षिणश्च यथाक्रमम् ॥ २,६.
Immovable beings, insects, those born from eggs, birds, animals, humans, the righteous, the gods, and then the liberated—all these exist in due order.
सहस्रभागप्रथमा द्वितीयानुक्रमास्तथा । सर्वे ह्येते महाभागा यावन्मुक्तिसमाश्रयाः ॥ २,६.
The first have a thousandth part, and so on in succession; all these, O greatly fortunate one, continue until the attainment of liberation.
यावन्तो जन्तवः स्वर्गे तावन्तो नरकौकसः । पापकृद्याति नरकं प्रायाश्चित्तपराङ्मुखः ॥ २,६.
As many beings as there are in heaven, so many dwell in hell; the doer of evil, who turns away from atonement, goes to hell.
पापानामनुरूपाणि प्रायश्चित्तानि यद्यथा । तथा तथैव संस्मृत्य प्रोक्तानि परमर्षिभिः ॥ २,६.
For sins, the appropriate atonements are prescribed according to their nature; thus, remembering them, the supreme sages have declared them.
पापे गुरूणि गुरुणि स्वल्पान्यल्पे च तद्विदः । प्रायश्चित्तानि मैत्रेय जगुः स्वायंभुवादयः ॥ २,६.
For great sins, great atonements; for small ones, small—so have those who know, beginning with Svāyambhuva, declared, O Maitreya.
प्रायश्चित्तान्यशेषाणि तपःकर्मात्मकानि वै । यानि तेषामशेषाणां कृष्णानुस्मरणम्परम् ॥ २,६.
All atonements consist of acts of austerity; but for all of them, the supreme is the remembrance of Krishna.
कृते पापेऽनुतापो वै यस्य पुंसः प्रजायते । प्रायश्चित्तं तु तस्यैकं हरिसंस्मरणं परम् ॥ २,६.
When a man feels true remorse for a committed sin, his sole and highest atonement is the remembrance of Hari.
प्रातर्निशि तथा सन्ध्यामध्याह्नादिषु संस्मरन् । नारायणमवाप्नोति सद्यः पापक्षयन्नरः । विष्णुसंस्मरणात्क्षीणसमस्तक्लेशसञ्चयः । मुक्तिं प्रयाति स्वर्गाप्तिस्तस्य विघ्नोनुमीयते ॥ २,६.
Remembering Nārāyaṇa at dawn, night, twilight, midday, and other times, a man immediately attains him, destroying sin; through remembrance of Viṣṇu, when all accumulated suffering is exhausted, he attains liberation, and if he gains heaven, it is considered an obstacle.
वासुदेवे मनो यस्यजपहोमार्चनादिषु । तस्यान्तरायो मैत्रेय देवेन्द्रत्वादिकं फलम् ॥ २,६.
For one whose mind is fixed on Vāsudeva during recitation, sacrifice, worship, and the like, O Maitreya, any interruption is only the fruit of becoming lord of the gods and so forth.
क्व नाकपृष्ठगमनं पुनरावृत्तिलक्षणम् । क्व जपो वासुदेवेति मुक्तिबीजमनुत्तमम् ॥ २,६.
What comparison is there between ascending to heaven, which is marked by return, and the recitation of 'Vāsudeva,' the supreme seed of liberation?
तस्मादहर्निशं विष्णुं संस्मरन्पुरुषो मुने । न याति नरकं मर्त्यः संक्षीणाखिलपातकः ॥ २,६.
Therefore, O sage, a man who remembers Viṣṇu day and night does not go to hell, for all his sins are diminished.
मनः प्रीतिकरः स्वर्गो नरकस्तद्विपर्ययः । नरकस्वर्गसंज्ञे वै पापपुण्ये द्विजोत्तम ॥ २,६.
Heaven is that which brings joy to the mind; hell is the opposite. The terms 'hell' and 'heaven,' O best of twice-born, refer to sin and merit.
वस्त्वेकमेव दुःखाय सुखायेर्ष्यागमाय च । कोपाय च यतस्तस्माद्वस्तु वस्त्वात्मकं कुतः ॥ २,६.
A single thing is the cause of pain, of pleasure, of envy, and of anger; therefore, how can a thing be truly of the nature of a thing?
तदेव प्रीतये भूत्वा पुनर्दुःखाय जायते । तदेव कोपाय यतः प्रसादाय च जायते ॥ २,६.
That very thing, being a cause of pleasure, again becomes a cause of pain; that very thing is the cause of anger and also of favor.
तस्माद्दुःखात्मकं नास्ति न च किञ्चित्सुखात्मकम् । मनसः परिणामोयं सुखदुःखादिलक्षणः ॥ २,६.
Therefore, nothing is inherently of the nature of pain, nor is anything inherently of the nature of pleasure; this is a transformation of the mind, characterized by pleasure, pain, and the like.
ज्ञानमेव परं ब्रह्म ज्ञानं बन्धाय चेष्यते । ज्ञानात्मकमिदं विश्वं न ज्ञानाद्विद्यते परम् ॥ २,६.
Knowledge alone is the supreme Brahman; knowledge is also said to be bondage. This entire universe is of the nature of knowledge; nothing exists beyond knowledge.
विद्याविद्येति मैत्रेय ज्ञानमेवोपधारय ॥ २,६.
Understand, O Maitreya, that knowledge alone is called both knowledge and ignorance.
एवमेतन्मयाख्यातं भवतो मण्डलं भुवः । पातालानि च सर्वाणि तथैव नरका द्विज ॥ २,६.
Thus have I described to you the circle of the earth, all the netherworlds, and likewise the hells, O twice-born one.