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महाभारतः       mahābhārataḥ - book-12, chapter-190

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युधिष्ठिर उवाच ।
गतीनामुत्तमा प्राप्तिः कथिता जापकेष्विह ।
एकैवैषा गतिस्तेषामुत यान्त्यपरामपि ॥१॥
1. yudhiṣṭhira uvāca ,
gatīnāmuttamā prāptiḥ kathitā jāpakeṣviha ,
ekaivaiṣā gatisteṣāmuta yāntyaparāmapi.
1. yudhiṣṭhira uvāca gatīnām uttamā prāptiḥ kathitā jāpakeṣu
iha ekā eva eṣā gatiḥ teṣām uta yānti aparām api
1. yudhiṣṭhira uvāca iha jāpakeṣu gatīnām uttamā prāptiḥ
kathitā eṣā ekā eva gatiḥ teṣām uta aparām api yānti ?
1. Yudhisthira said: It has been declared here that the supreme destination (gati) is attained by those who chant. Is this the only destination for them, or do they also reach another?
भीष्म उवाच ।
शृणुष्वावहितो राजञ्जापकानां गतिं विभो ।
यथा गच्छन्ति निरयमनेकं पुरुषर्षभ ॥२॥
2. bhīṣma uvāca ,
śṛṇuṣvāvahito rājañjāpakānāṁ gatiṁ vibho ,
yathā gacchanti nirayamanekaṁ puruṣarṣabha.
2. bhīṣma uvāca śṛṇuṣva avahitaḥ rājan jāpakānām gatim
vibho yathā gacchanti nirayam anekam puruṣarṣabha
2. bhīṣma uvāca rājan vibho puruṣarṣabha avahitaḥ śṛṇuṣva jāpakānām gatim yathā anekam nirayam gacchanti (iti).
2. Bhishma said: Listen attentively, O King, O mighty one, to the fate (gati) of those who chant, and how many different hells they reach, O best among men.
यथोक्तमेतत्पूर्वं यो नानुतिष्ठति जापकः ।
एकदेशक्रियश्चात्र निरयं स निगच्छति ॥३॥
3. yathoktametatpūrvaṁ yo nānutiṣṭhati jāpakaḥ ,
ekadeśakriyaścātra nirayaṁ sa nigacchati.
3. yathā uktam etat pūrvam yaḥ na anutiṣṭhati jāpakaḥ
ekadeśakriyaḥ ca atra nirayam saḥ nigacchati
3. yaḥ jāpakaḥ pūrvam yathā uktam etat na anutiṣṭhati ca atra ekadeśakriyaḥ (bhavati),
saḥ nirayam nigacchati.
3. The chanter who does not completely follow what was previously stated, but performs only a part (ekadeśakriya) of it, he certainly goes to hell.
अवज्ञानेन कुरुते न तुष्यति न शोचति ।
ईदृशो जापको याति निरयं नात्र संशयः ॥४॥
4. avajñānena kurute na tuṣyati na śocati ,
īdṛśo jāpako yāti nirayaṁ nātra saṁśayaḥ.
4. avajñānena kurute na tuṣyati na śocati
īdṛśaḥ jāpakaḥ yāti nirayam na atra saṃśayaḥ
4. (yaḥ jāpakaḥ) avajñānena kurute,
na tuṣyati na śocati,
īdṛśaḥ jāpakaḥ nirayam yāti atra saṃśayaḥ na.
4. A chanter who performs (the ritual) with disrespect (avajñāna), who is neither content nor laments (for his actions), such a chanter goes to hell; there is no doubt in this.
अहंकारकृतश्चैव सर्वे निरयगामिनः ।
परावमानी पुरुषो भविता निरयोपगः ॥५॥
5. ahaṁkārakṛtaścaiva sarve nirayagāminaḥ ,
parāvamānī puruṣo bhavitā nirayopagaḥ.
5. ahaṅkārakṛtaḥ ca eva sarve nirayagāminaḥ
parāvamānī puruṣaḥ bhavitā nirayopagaḥ
5. sarve ca eva ahaṅkārakṛtaḥ nirayagāminaḥ
parāvamānī puruṣaḥ nirayopagaḥ bhavitā
5. Indeed, all actions performed out of ego are destined for hell. A person who disrespects others will certainly go to hell.
अभिध्यापूर्वकं जप्यं कुरुते यश्च मोहितः ।
यत्राभिध्यां स कुरुते तं वै निरयमृच्छति ॥६॥
6. abhidhyāpūrvakaṁ japyaṁ kurute yaśca mohitaḥ ,
yatrābhidhyāṁ sa kurute taṁ vai nirayamṛcchati.
6. abhidhyāpūrvakam japyām kurute yaḥ ca mohitaḥ
yatra abhidhyām saḥ kurute tam vai nirayam ṛcchati
6. yaḥ ca mohitaḥ abhidhyāpūrvakam japyām kurute
yatra saḥ abhidhyām kurute tam vai nirayam ṛcchati
6. And whoever, being deluded, performs a sacred recitation motivated by covetousness - wherever he directs that covetousness, he certainly goes to that hell.
अथैश्वर्यप्रवृत्तः सञ्जापकस्तत्र रज्यते ।
स एव निरयस्तस्य नासौ तस्मात्प्रमुच्यते ॥७॥
7. athaiśvaryapravṛttaḥ sañjāpakastatra rajyate ,
sa eva nirayastasya nāsau tasmātpramucyate.
7. atha aiśvaryapravṛttaḥ san jāpakaḥ tatra rajyate
saḥ eva nirayaḥ tasya na asau tasmāt pramucyate
7. atha aiśvaryapravṛttaḥ san jāpakaḥ tatra rajyate
saḥ eva tasya nirayaḥ asau tasmāt na pramucyate
7. Now, if a reciter, being inclined towards worldly power, becomes attached to that. That very (attachment) is his hell, and he is not liberated (mokṣa) from it.
रागेण जापको जप्यं कुरुते तत्र मोहितः ।
यत्रास्य रागः पतति तत्र तत्रोपजायते ॥८॥
8. rāgeṇa jāpako japyaṁ kurute tatra mohitaḥ ,
yatrāsya rāgaḥ patati tatra tatropajāyate.
8. rāgeṇa jāpakaḥ japyām kurute tatra mohitaḥ
yatra asya rāgaḥ patati tatra tatra upajāyate
8. rāgeṇa mohitaḥ jāpakaḥ tatra japyām kurute yatra asya rāgaḥ patati,
tatra tatra upajāyate
8. The reciter, deluded by attachment, performs a sacred recitation. Wherever his attachment settles, he is reborn in that very place.
दुर्बुद्धिरकृतप्रज्ञश्चले मनसि तिष्ठति ।
चलामेव गतिं याति निरयं वाधिगच्छति ॥९॥
9. durbuddhirakṛtaprajñaścale manasi tiṣṭhati ,
calāmeva gatiṁ yāti nirayaṁ vādhigacchati.
9. durbuddhiḥ akṛtaprajñaḥ cale manasi tiṣṭhati
calām eva gatim yāti nirayam vā adhigacchati
9. durbuddhiḥ akṛtaprajñaḥ cale manasi tiṣṭhati
(saḥ) calām eva gatim yāti vā nirayam adhigacchati
9. A person of poor understanding and undeveloped wisdom, whose mind is restless, achieves only an unstable existence or indeed reaches hell (niraya).
अकृतप्रज्ञको बालो मोहं गच्छति जापकः ।
स मोहान्निरयं याति तत्र गत्वानुशोचति ॥१०॥
10. akṛtaprajñako bālo mohaṁ gacchati jāpakaḥ ,
sa mohānnirayaṁ yāti tatra gatvānuśocati.
10. akṛtaprajñakaḥ bālaḥ moham gacchati jāpakaḥ
saḥ mohāt nirayam yāti tatra gatvā anuśocati
10. jāpakaḥ akṛtaprajñakaḥ bālaḥ moham gacchati
saḥ mohāt nirayam yāti tatra gatvā anuśocati
10. An ignorant practitioner of recitation (jāpaka), like a child, falls into delusion (moha). Due to that delusion, he descends to hell (niraya), and having arrived there, he laments.
दृढग्राही करोमीति जप्यं जपति जापकः ।
न संपूर्णो न वा युक्तो निरयं सोऽधिगच्छति ॥११॥
11. dṛḍhagrāhī karomīti japyaṁ japati jāpakaḥ ,
na saṁpūrṇo na vā yukto nirayaṁ so'dhigacchati.
11. dṛḍhagrāhī karomi iti japyām japati jāpakaḥ na
saṃpūrṇaḥ na vā yuktaḥ nirayam saḥ adhigacchati
11. jāpakaḥ dṛḍhagrāhī karomi iti japyām japati saḥ na
saṃpūrṇaḥ na vā yuktaḥ (saḥ) nirayam adhigacchati
11. An obstinate reciter (jāpaka) performs recitation, asserting 'I am doing this.' Such a person, being neither complete nor properly engaged (yukta), attains hell (niraya).
युधिष्ठिर उवाच ।
अनिमित्तं परं यत्तदव्यक्तं ब्रह्मणि स्थितम् ।
सद्भूतो जापकः कस्मात्स शरीरमथाविशेत् ॥१२॥
12. yudhiṣṭhira uvāca ,
animittaṁ paraṁ yattadavyaktaṁ brahmaṇi sthitam ,
sadbhūto jāpakaḥ kasmātsa śarīramathāviśet.
12. yudhiṣṭhira uvāca animittam param yat tat avyaktam brahmaṇi
sthitam sadbhūtaḥ jāpakaḥ kasmāt saḥ śarīram atha āviśet
12. yudhiṣṭhira uvāca yat tat animittam
param avyaktam brahmaṇi sthitam
(asti) (tarhi) sadbhūtaḥ
jāpakaḥ saḥ kasmāt atha śarīram āviśet
12. Yudhiṣṭhira said: That which is the supreme, unmanifest (avyakta), and causeless (animitta) reality, abiding in Brahman, (is understood). Why, then, should a reciter (jāpaka) who has attained true being enter a body?
भीष्म उवाच ।
दुष्प्रज्ञानेन निरया बहवः समुदाहृताः ।
प्रशस्तं जापकत्वं च दोषाश्चैते तदात्मकाः ॥१३॥
13. bhīṣma uvāca ,
duṣprajñānena nirayā bahavaḥ samudāhṛtāḥ ,
praśastaṁ jāpakatvaṁ ca doṣāścaite tadātmakāḥ.
13. bhīṣmaḥ uvāca duṣprajñānena nirayāḥ bahavaḥ samudāhṛtāḥ
praśastaṃ jāpakatvaṃ ca doṣāḥ ca ete tadātmakāḥ
13. bhīṣmaḥ uvāca duṣprajñānena bahavaḥ nirayāḥ samudāhṛtāḥ
ca jāpakatvaṃ praśastaṃ ca ete doṣāḥ tadātmakāḥ
13. Bhishma said: "Many regions of suffering (niraya) have been declared as arising from poor understanding (duṣprajñāna). And while the state of being a chanter is commendable, these faults are inherent to that very nature [of poor understanding]."