The Division of the Gates of Yama’s City and the Description of the Tribunal Hall
Uttara Bhāga · Gate Assigned for the Wicked (Pāpa-oriented entry)
प्रवेशो हि ततस्तेन विहितो रविसूनुना ॥ पापिष्ठानां नृशंसानां क्रव्यादानां दुरात्मनाम् ॥
praveśo hi tatas tena vihito ravi-sūnunā || pāpiṣṭhānāṃ nṛśaṃsānāṃ kravyādānāṃ durātmanām ||
pravesho hi tatastena vihito ravisUnunA || pApiShThAnAM nRRishaMsAnAM kravyAdAnAM durAtmanAm
सूर्य के बेटे ने उस रास्ता बनाया था। वो रास्ता सबसे बड़े पापियों के लिए है। जो लोग ज़्यादा ज़ुल्म करते हैं, मास खाते हैं, और बुरे इरादे रखते हैं।
Ṛṣiputra
Actions and dispositions (cruelty, nṛśaṃsatā, dūratmatā) determine one’s post-mortem trajectory under cosmic governance.
Cultivate ahiṃsā, compassion, and purity of mind; avoid predatory livelihood and deliberate harm.
Yama (son of the Sun) assigns specific routes of entry for specific moral classes—especially the most sinful, cruel, and violent.
Cruelty, depravity, and flesh-eating/violent predation lead to being directed through the designated punitive gate and into harsher hell-experiences.
Varāha Purāṇa naraka classification passages contiguous with 197.7 (routes for sinners)
It provides an example of Purāṇic moral categorization tied to controlled movement through spaces, with an attributive agent (ravi-sūnu) overseeing allocation.
No geographic place-name is supplied; the verse concerns a prescribed route/entry for specific moral categories.
Cruelty and moral degradation are portrayed as leading to constrained, ominous pathways—an ethical consequence model expressed through spatial imagery.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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