The Nature of Hell

Verse 1 (devibhagavatam.8.21.1)

श्रीनारायण उवाच । तस्यानुभावं भगवान् ब्रह्मपुत्रः सनातनः । सभायां ब्रह्मदेवस्य गायमान उपासते

śrīnārāyaṇa uvāca | tasyānubhāvaṁ bhagavān brahmaputraḥ sanātanaḥ | sabhāyāṁ brahmadevasya gāyamāna upāsate

Shri Narayana said: The eternal, blessed son of Brahma (Sanatkumara) worships that Ananta, singing of his glory, in the assembly hall of Lord Brahma —

Verse 2 (devibhagavatam.8.21.2)

उत्पत्तिस्थितिलयहेतवोऽस्य कल्पाः सत्त्वाद्याः प्रकृतिगुणा यदीक्षयाऽऽसन् । यद्रूपं ध्रुवमकृतं यदेकमात्मन्\- नानाधात्कथमुह वेद तस्य वर्त्म

utpattisthitilayahetavo'sya kalpāḥ sattvādyāḥ prakṛtiguṇā yadīkṣayā''san | yadrūpaṁ dhruvamakṛtaṁ yadekamātman\- nānādhātkathamuha veda tasya vartma

The gunas of Prakriti — sattva and the rest — the very causes of creation, maintenance, and dissolution, came into being by his glance alone; whose form is eternal and uncreated, who, though one in his own Self, became manifold — who indeed could here know his path?

Verse 3 (devibhagavatam.8.21.3)

मूर्तिं नः पुरुकृपया बभार सत्त्वं संशुद्धं सदसदिदं विभाति यत्र । यल्लीलां मृगपतिराददेऽनवद्या\- मादातुं स्वजनमनांस्युदारवीर्यः

mūrtiṁ naḥ purukṛpayā babhāra sattvaṁ saṁśuddhaṁ sadasadidaṁ vibhāti yatra | yallīlāṁ mṛgapatirādade'navadyā\- mādātuṁ svajanamanāṁsyudāravīryaḥ

Out of great compassion for us he assumed a form of pure, unblemished being, in which this entire universe of the existent and non-existent shines forth; whose flawless play the Lion avatara, generous in his might, took on in order to capture the hearts of his own devotees,

Verse 4 (devibhagavatam.8.21.4)

यन्नाम श्रुतमनुकीर्तयेदकस्मा\- दार्तो वा यदि पतितः प्रलम्भनाद्वा । हन्त्यंहः सपदि नृणामशेषमन्यं कं शेषाद्भगवत आश्रयेत्युमुक्षुः

yannāma śrutamanukīrtayedakasmā\- dārto vā yadi patitaḥ pralambhanādvā | hantyaṁhaḥ sapadi nṛṇāmaśeṣamanyaṁ kaṁ śeṣādbhagavata āśrayetyumukṣuḥ

Whose very name, uttered by a person even by chance — whether in distress, or having fallen through deception — instantly destroys the entirety of his sin; whom else, other than the Blessed Shesha, should one seeking liberation take refuge in?

Verse 5 (devibhagavatam.8.21.5)

मूर्धन्यर्पितमणुवत्सहस्रमूर्ध्नो भूगोलं सगिरिसरित्समुद्रसत्त्वम् । आनन्त्यादनमितविक्रमस्य भूम्नः को वीर्याण्यधिगणयेत्सहस्रजिह्वः

mūrdhanyarpitamaṇuvatsahasramūrdhno bhūgolaṁ sagirisaritsamudrasattvam | ānantyādanamitavikramasya bhūmnaḥ ko vīryāṇyadhigaṇayetsahasrajihvaḥ

On whose thousand heads the entire globe of the earth, with its mountains, rivers, oceans, and living beings, rests as lightly as an atom; whose measureless might, owing to his very infinitude, is boundless — who, even with a thousand tongues, could fully count his powers?

Verse 6 (devibhagavatam.8.21.6)

एवम्प्रभावो भगवाननन्तो दुरन्तवीर्योरुगुणानुभावः । मूले रसायाः स्थित आत्मतन्त्रो यो लीलया क्ष्मां स्थितये बिभर्ति

evamprabhāvo bhagavānananto durantavīryoruguṇānubhāvaḥ | mūle rasāyāḥ sthita ātmatantro yo līlayā kṣmāṁ sthitaye bibharti

Such is the majesty of the Blessed Ananta, whose might is unfathomable, whose vast qualities and glory are beyond compare; established at the very root of Rasatala, self-sufficient, he bears the earth, merely in play, for its stability.

Verse 7 (devibhagavatam.8.21.7)

एता ह्येवेह तु नृभिर्गतयो मुनिसत्तम । गन्तव्या बहुशो यद्वद्यथाकर्मविनिर्मिताः

etā hyeveha tu nṛbhirgatayo munisattama | gantavyā bahuśo yadvadyathākarmavinirmitāḥ

These indeed, O best of sages, are the destinies that human beings must reach, in many forms, fashioned according to their own deeds,

Verse 8 (devibhagavatam.8.21.8)

यथोपदेशं च कामान्सदा कामयमानकैः । एतावतीर्हि राजेन्द्र मनुष्यमृगपक्षिषु

yathopadeśaṁ ca kāmānsadā kāmayamānakaiḥ | etāvatīrhi rājendra manuṣyamṛgapakṣiṣu

— and, according to teaching, for those who are ever desirous of worldly objects. These, O foremost of kings, apply just so among humans, beasts, and birds,

Verse 9 (devibhagavatam.8.21.9)

विपाकगतयः प्रोक्ता धर्मस्य वशगास्तथा । उच्चावचा विसदृशा यथाप्रश्नं निबोधत

vipākagatayaḥ proktā dharmasya vaśagāstathā | uccāvacā visadṛśā yathāpraśnaṁ nibodhata

— such are declared to be the destinies resulting from the ripening of karma, governed by Dharma, high and low, and varied; hear them now, in answer to your question.

Verse 10 (devibhagavatam.8.21.10)

नारद उवाच । वैचित्र्यमेतल्लोकस्य कथं भगवता कृतम् । समानत्वे कर्मणां च तन्नो ब्रूहि यथातथम्

nārada uvāca | vaicitryametallokasya kathaṁ bhagavatā kṛtam | samānatve karmaṇāṁ ca tanno brūhi yathātatham

Narada said: How has the Blessed Lord fashioned this diversity in the world, when actions themselves are of the same kind? Please tell us this truly, exactly as it is.

Verse 11 (devibhagavatam.8.21.11)

श्रीनारायण उवाच । कर्तुः श्रद्धावशादेव गतयोऽपि पृथग्विधाः । त्रिगुणत्वात्सदा तासां फलं विसदृशं त्विह

śrīnārāyaṇa uvāca | kartuḥ śraddhāvaśādeva gatayo'pi pṛthagvidhāḥ | triguṇatvātsadā tāsāṁ phalaṁ visadṛśaṁ tviha

Shri Narayana said: It is owing solely to the faith (shraddha) of the doer that the resulting destinies differ; because of the threefold nature of the gunas, their fruit here is ever dissimilar.

Verse 12 (devibhagavatam.8.21.12)

सात्त्विक्या श्रद्धया कर्तुः सुखित्वं जायते सदा । दुःखित्वं च तथा कर्तू राजस्या श्रद्धया भवेत्

sāttvikyā śraddhayā kartuḥ sukhitvaṁ jāyate sadā | duḥkhitvaṁ ca tathā kartū rājasyā śraddhayā bhavet

From sattvic faith, the doer always attains happiness; and from rajasic faith, the doer attains unhappiness,

Verse 13 (devibhagavatam.8.21.13)

दुःखित्वं चैव मूढत्वं तामस्या श्रद्धयोदितम् । तारतम्यात्तु श्रद्धानां फलवैचित्र्यमीरितम्

duḥkhitvaṁ caiva mūḍhatvaṁ tāmasyā śraddhayoditam | tāratamyāttu śraddhānāṁ phalavaicitryamīritam

— and from tamasic faith, both unhappiness and delusion result. Thus, owing to the gradations of faith, the diversity of their fruits has been described.

Verse 14 (devibhagavatam.8.21.14)

अनाद्यविद्याविहितकर्मणां परिणामजाः । सहस्रशः प्रवृत्तास्तु गतयो द्विजपुङ्गव

anādyavidyāvihitakarmaṇāṁ pariṇāmajāḥ | sahasraśaḥ pravṛttāstu gatayo dvijapuṅgava

O foremost of the twice-born, arising as consequences of actions performed under beginningless ignorance, the destinies unfold in their thousands,

Verse 15 (devibhagavatam.8.21.15)

तद्भेदान्वर्णयिष्यामि प्राचुर्येण द्विजोत्तम । त्रिजगत्या अन्तराले दक्षिणस्यां दिशीह वै

tadbhedānvarṇayiṣyāmi prācuryeṇa dvijottama | trijagatyā antarāle dakṣiṇasyāṁ diśīha vai

— I shall describe their distinctions at length, O best of the twice-born. Within the space between the three worlds, here in the southern direction,

Verse 16 (devibhagavatam.8.21.16)

भूमेरधस्तादुपरि त्वतलस्य च नारद । अग्निष्वात्ताः पितृगणा वर्तन्ते पितरश्च ह

bhūmeradhastādupari tvatalasya ca nārada | agniṣvāttāḥ pitṛgaṇā vartante pitaraśca ha

— below the earth, yet above Atala, O Narada, dwell the hosts of ancestors called Agnishvattas, and the Pitris in general,

Verse 17 (devibhagavatam.8.21.17)

वसन्ति यस्यां स्वीयानां गोत्राणां परमाशिषः । सत्याः समाधिना शीघ्रं त्वाशासानाः परेण वै

vasanti yasyāṁ svīyānāṁ gotrāṇāṁ paramāśiṣaḥ | satyāḥ samādhinā śīghraṁ tvāśāsānāḥ pareṇa vai

— in that realm they dwell, bestowing supreme blessings upon their own lineages — blessings that are true, and, through the power of their meditative concentration, swiftly granted, given with intense and ardent care,

Verse 18 (devibhagavatam.8.21.18)

पितृराजोऽपि भगवान् सम्परेतेषु जन्तुषु । विषयं प्रापितेष्वेषु स्वकीयैः पुरुषैरिह

pitṛrājo'pi bhagavān sampareteṣu jantuṣu | viṣayaṁ prāpiteṣveṣu svakīyaiḥ puruṣairiha

— and the King of the Pitris, the Blessed Lord Yama, too, presides over the deceased creatures brought here, into his own domain, by his own agents,

Verse 19 (devibhagavatam.8.21.19)

सगणो भगवत्प्रोक्ताज्ञापरो दमधारकः । यथाकर्म यथादोषं विदधाति विचारदृक्

sagaṇo bhagavatproktājñāparo damadhārakaḥ | yathākarma yathādoṣaṁ vidadhāti vicāradṛk

— attended by his own hosts, obedient to the command declared by the Blessed Lord, the upholder of just discipline, judging with clear discernment, he metes out due consequence according to each one's deeds and faults,

Verse 20 (devibhagavatam.8.21.20)

स्वान्गणान्धर्मतत्त्वज्ञान्सर्वानाज्ञाप्रवर्तकान् । सदा प्रेरयति प्राज्ञो यथादेशनियोजितान्

svāngaṇāndharmatattvajñānsarvānājñāpravartakān | sadā prerayati prājño yathādeśaniyojitān

— the wise Yama ever directs his own attendants, all of them knowers of the truth of Dharma and executors of his commands, each stationed in his appointed region.

Verse 21 (devibhagavatam.8.21.21)

नरकानेकविंशत्या सङ्ख्यया वर्णयन्ति हि । अष्टाविंशमितान्केचित्ताननुक्रमतो ब्रुवे

narakānekaviṁśatyā saṅkhyayā varṇayanti hi | aṣṭāviṁśamitānkecittānanukramato bruve

Some describe the hells as numbering twenty-one; others as twenty-eight — I shall now recount them in order.

Verse 22 (devibhagavatam.8.21.22)

तामिस्र अन्धतामिस्रो रौरवोऽपि तृतीयकः । महारौरवनामा च कुम्भीपाकोऽपरो मतः

tāmisra andhatāmisro rauravo'pi tṛtīyakaḥ | mahārauravanāmā ca kumbhīpāko'paro mataḥ

Tamisra, Andhatamisra, and Raurava as the third; then the one named Maharaurava, and another held to be Kumbhipaka,

Verse 23 (devibhagavatam.8.21.23)

कालसूत्रं तथा चासिपत्रारण्यमुदाहृतम् । सूकरस्य मुखं चान्धकूपोऽथ कृमिभोजनः

kālasūtraṁ tathā cāsipatrāraṇyamudāhṛtam | sūkarasya mukhaṁ cāndhakūpo'tha kṛmibhojanaḥ

— Kalasutra, and likewise Asipatravana ("forest of sword-leaves"); Sukaramukha ("boar's mouth"), Andhakupa, and Krimibhojana,

Verse 24 (devibhagavatam.8.21.24)

सन्दंशस्तप्तमूर्तिश्च वज्रकण्टक एव च । शाल्मली चाथ देवर्षे नाम्ना वैरतणी तथा

sandaṁśastaptamūrtiśca vajrakaṇṭaka eva ca | śālmalī cātha devarṣe nāmnā vairataṇī tathā

— Sandamsha, Taptamurti, and Vajrakantaka; and, O divine sage, Shalmali, and then the one named Vaitarani,

Verse 25 (devibhagavatam.8.21.25)

पूयोदः प्राणरोधश्च तथा विशसनं मतम् । लालाभक्षः सारमेयादनमुक्तमतः परम्

pūyodaḥ prāṇarodhaśca tathā viśasanaṁ matam | lālābhakṣaḥ sārameyādanamuktamataḥ param

— Puyoda, Pranarodha, and Vishasana; Lalabhaksha, and, beyond that, Sarameyadana as already told,

Verse 26 (devibhagavatam.8.21.26)

अवीचिरप्ययः पानं क्षारकर्दम एव च । रक्षोगणाख्यसम्भोजः शूलप्रोतोऽप्यतः परम्

avīcirapyayaḥ pānaṁ kṣārakardama eva ca | rakṣogaṇākhyasambhojaḥ śūlaproto'pyataḥ param

— Avichi, Ayahpana, and Ksharakardama; Rakshoganabhojana, and, further, Shulaprota,

Verse 27 (devibhagavatam.8.21.27)

दन्दशूकोऽवटारोधः पर्यावर्तनकः परम् । सूचीमुखमिति प्रोक्ता अष्टाविंशतिनारकाः

dandaśūko'vaṭārodhaḥ paryāvartanakaḥ param | sūcīmukhamiti proktā aṣṭāviṁśatinārakāḥ

— Dandashuka, Avatarodha, and further Paryavartanaka; and Suchimukha — thus have the twenty-eight hells been declared.

Verse 28 (devibhagavatam.8.21.28)

इत्येते नारका नाम यातनाभूमयः पराः । कर्मभिश्चापि भूतानां गम्याः पद्मजसम्भव

ityete nārakā nāma yātanābhūmayaḥ parāḥ | karmabhiścāpi bhūtānāṁ gamyāḥ padmajasambhava

These, then, O offspring of the lotus-born, are named the hells — supreme realms of torment, reached by beings according to their own deeds.