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महाभारतः       mahābhārataḥ - book-12, chapter-191

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युधिष्ठिर उवाच ।
कीदृशो जापको याति निरयं वर्णयस्व मे ।
कौतूहलं हि मे जातं तद्भवान्वक्तुमर्हति ॥१॥
1. yudhiṣṭhira uvāca ,
kīdṛśo jāpako yāti nirayaṁ varṇayasva me ,
kautūhalaṁ hi me jātaṁ tadbhavānvaktumarhati.
1. yudhiṣṭhiraḥ uvāca kīdṛśaḥ jāpakaḥ yāti nirayam varṇayasva
me kautūhalaṃ hi me jātam tat bhavān vaktuṃ arhati
1. yudhiṣṭhiraḥ uvāca kīdṛśaḥ jāpakaḥ nirayam yāti me
varṇayasva hi me kautūhalaṃ jātam tat bhavān vaktuṃ arhati
1. Yudhishthira said: "Please describe to me what kind of chanter goes to hell (niraya). Indeed, my curiosity has arisen; therefore, you ought to explain it."
भीष्म उवाच ।
धर्मस्यांशः प्रसूतोऽसि धर्मिष्ठोऽसि स्वभावतः ।
धर्ममूलाश्रयं वाक्यं शृणुष्वावहितोऽनघ ॥२॥
2. bhīṣma uvāca ,
dharmasyāṁśaḥ prasūto'si dharmiṣṭho'si svabhāvataḥ ,
dharmamūlāśrayaṁ vākyaṁ śṛṇuṣvāvahito'nagha.
2. bhīṣmaḥ uvāca dharmasya aṃśaḥ prasūtaḥ asi dharmiṣṭhaḥ asi
svabhāvataḥ dharmamūlāśrayam vākyaṃ śṛṇuṣva avahitaḥ anagha
2. bhīṣmaḥ uvāca anagha dharmasya aṃśaḥ prasūtaḥ asi svabhāvataḥ
dharmiṣṭhaḥ asi avahitaḥ dharmamūlāśrayam vākyaṃ śṛṇuṣva
2. Bhishma said: "You are born as a portion of (dharma), and by your intrinsic nature (svabhāva) you are most righteous. Therefore, O sinless one (anagha), listen attentively to these words, which are based on the foundation of (dharma)."
अमूनि यानि स्थानानि देवानां परमात्मनाम् ।
नानासंस्थानवर्णानि नानारूपफलानि च ॥३॥
3. amūni yāni sthānāni devānāṁ paramātmanām ,
nānāsaṁsthānavarṇāni nānārūpaphalāni ca.
3. amūni yāni sthānāni devānāṃ paramātmanām
nānāsaṃsthānavarṇāni nānārūpaphalāni ca
3. yāni amūni sthānāni devānāṃ paramātmanām
nānāsaṃsthānavarṇāni ca nānārūpaphalāni
3. These are those abodes belonging to the gods and the Supreme Selves (paramātman), which possess diverse structures and colors, and yield various forms and results.
दिव्यानि कामचारीणि विमानानि सभास्तथा ।
आक्रीडा विविधा राजन्पद्मिन्यश्चामलोदकाः ॥४॥
4. divyāni kāmacārīṇi vimānāni sabhāstathā ,
ākrīḍā vividhā rājanpadminyaścāmalodakāḥ.
4. divyāni kāmacārīṇi vimānāni sabhāḥ tathā
ākṛḍāḥ vividhāḥ rājan padminyaḥ ca amalaudakāḥ
4. rājan divyāni kāmacārīṇi vimānāni tathā sabhāḥ
vividhāḥ ākṛḍāḥ ca amalaudakāḥ padminyaḥ
4. O King, there are divine aerial chariots (vimāna) moving at will, and assembly halls, various pleasure gardens, and lotus ponds with clear water.
चतुर्णां लोकपालानां शुक्रस्याथ बृहस्पतेः ।
मरुतां विश्वदेवानां साध्यानामश्विनोरपि ॥५॥
5. caturṇāṁ lokapālānāṁ śukrasyātha bṛhaspateḥ ,
marutāṁ viśvadevānāṁ sādhyānāmaśvinorapi.
5. caturṇām lokapālānām śukrasya atha bṛhaspateḥ
marutām viśvedevānām sādhyānām aśvinoḥ api
5. caturṇām lokapālānām atha śukrasya bṛhaspateḥ
marutām viśvedevānām sādhyānām api aśvinoḥ
5. Of the four world-guardians, and of Shukra and Brihaspati, of the Maruts, of the Viśvadevas, of the Sadhyas, and also of the Ashvins,
रुद्रादित्यवसूनां च तथान्येषां दिवौकसाम् ।
एते वै निरयास्तात स्थानस्य परमात्मनः ॥६॥
6. rudrādityavasūnāṁ ca tathānyeṣāṁ divaukasām ,
ete vai nirayāstāta sthānasya paramātmanaḥ.
6. rudrādityavasūnām ca tathā anyeṣām divaukasām
ete vai nirayāḥ tāta sthānasya paramātmanaḥ
6. tāta ca rudrādityavasūnām tathā anyeṣām
divaukasām ete vai paramātmanaḥ sthānasya nirayāḥ
6. And of the Rudras, Adityas, and Vasus, and likewise of other celestials. O dear one, these (celestial realms) are indeed hells (niraya) compared to the abode of the Supreme Self (paramātman).
अभयं चानिमित्तं च न च क्लेशभयावृतम् ।
द्वाभ्यां मुक्तं त्रिभिर्मुक्तमष्टाभिस्त्रिभिरेव च ॥७॥
7. abhayaṁ cānimittaṁ ca na ca kleśabhayāvṛtam ,
dvābhyāṁ muktaṁ tribhirmuktamaṣṭābhistribhireva ca.
7. abhayam ca animittam ca na ca kleśabhayāvṛtam dvābhyām
muktam tribhiḥ muktam aṣṭābhiḥ tribhiḥ eva ca
7. ca abhayam ca animittam ca na kleśabhayāvṛtam dvābhyām
muktam tribhiḥ muktam aṣṭābhiḥ ca tribhiḥ eva
7. It is fearlessness and is without cause; it is not enveloped by suffering and fear. It is liberated (mokṣa) from the two, liberated (mokṣa) from the three, and indeed also from the eight and the three.
चतुर्लक्षणवर्जं तु चतुष्कारणवर्जितम् ।
अप्रहर्षमनानन्दमशोकं विगतक्लमम् ॥८॥
8. caturlakṣaṇavarjaṁ tu catuṣkāraṇavarjitam ,
apraharṣamanānandamaśokaṁ vigataklamam.
8. catur-lakṣaṇa-varjam tu catur-kāraṇa-varjitam
apraharṣam anānandam aśokam vigata-klamam
8. tu catur-lakṣaṇa-varjam catur-kāraṇa-varjitam
apraharṣam anānandam aśokam vigata-klamam
8. Indeed, it is devoid of the four characteristics and free from the four causes. It is without exultation, without bliss, without sorrow, and completely free from weariness.
कालः संपच्यते तत्र न कालस्तत्र वै प्रभुः ।
स कालस्य प्रभू राजन्स्वर्गस्यापि तथेश्वरः ॥९॥
9. kālaḥ saṁpacyate tatra na kālastatra vai prabhuḥ ,
sa kālasya prabhū rājansvargasyāpi tatheśvaraḥ.
9. kālaḥ saṃpacyate tatra na kālaḥ tatra vai prabhuḥ sa
kālasya prabhuḥ rājan svargasya api tathā īśvaraḥ
9. tatra kālaḥ saṃpacyate na kālaḥ tatra vai prabhuḥ
saḥ kālasya prabhuḥ rājan tathā svargasya api īśvaraḥ
9. There, time (kāla) itself is ripened, but time (kāla) is certainly not the master there. He, O king, is the master of time (kāla) and similarly, the controller of heaven (svarga) as well.
आत्मकेवलतां प्राप्तस्तत्र गत्वा न शोचति ।
ईदृशं परमं स्थानं निरयास्ते च तादृशाः ॥१०॥
10. ātmakevalatāṁ prāptastatra gatvā na śocati ,
īdṛśaṁ paramaṁ sthānaṁ nirayāste ca tādṛśāḥ.
10. ātma-kevalatām prāptaḥ tatra gatvā na śocati
īdṛśam paramam sthānam nirayāḥ te ca tādṛśāḥ
10. tatra gatvā ātma-kevalatām prāptaḥ na śocati
īdṛśam paramam sthānam te nirayāḥ ca tādṛśāḥ
10. Having gone there and attained the state of pure individual Self (ātman), one does not grieve. Such is this supreme state (sthāna); while the hells (niraya) are indeed of that opposite suffering kind.
एते ते निरयाः प्रोक्ताः सर्व एव यथातथम् ।
तस्य स्थानवरस्येह सर्वे निरयसंज्ञिताः ॥११॥
11. ete te nirayāḥ proktāḥ sarva eva yathātatham ,
tasya sthānavarasyeha sarve nirayasaṁjñitāḥ.
11. ete te nirayāḥ proktāḥ sarve eva yathātatham
tasya sthānavarasya iha sarve niraya-saṃjñitāḥ
11. ete te nirayāḥ sarve eva yathātatham proktāḥ
iha tasya sthānavarasya sarve niraya-saṃjñitāḥ
11. These are those hells (niraya) that have been truly described in their entirety. Here, all things are designated as 'hells' (niraya) in comparison to that excellent abode (sthāna).