श्रीमद्भागवतमहापुराणम् पञ्चम: स्कन्ध: षड्विंश: अध्याय: राजा उवाच - The King said - महर्ष एतद्वैचित्र्यं लोकस्य कथमिति ॥१॥
हे महर्षि! एतत्-वैचित्र्यम् O Great Sage! this heterogeneity
लोकस्य कथम्-इति of the universe, how is it, thus O Great sage! Why is there such heterogeneity of the universe? Thus.


ऋषिरुवाच - The Sage said - त्रिगुणत्वात्कर्तु: श्रद्धया कर्मगतय: पृथग्विधा: सर्वा एव सर्वस्य तारतम्येन भवन्ति ॥२॥
त्रिगुणत्वात्-कर्तु: श्रद्धया by the nature of Gunas, the doer's faith
कर्म-गतय: पृथक्-विधा: the actions results of different types सर्वा: एव सर्वस्य all of them only, by all तारतम्येन भवन्ति intermingling, (the destinies ) happen By the effect of the nature of the three Gunas, and by the faith of the doer of the actions, and by the intermingling of them, all the different destinies happen.


अथेदानीं प्रतिषिद्धलक्षणस्याधर्मस्य तथैव कर्तु: श्रद्धाया वैसादृश्यात्कर्मफलं विसदृशं भवति या ह्यनाद्यविद्यया कृतकामानां तत्परिणामलक्षणा: सृतय: सहस्रश: प्रवृतास्तासां प्राचुर्येणानुवर्णयिष्याम: ॥३॥
अथ-इदानीम् then now
प्रतिषिद्ध-लक्षणस्य- of forbidden types अधर्मस्य तथा-एव of unrighteous and also कर्तु: श्रद्धाया by the doer's faith वैसादृश्यात्-कर्म-फलम् of various diverse types, actions' fruits विसदृशम् भवति different become या हि-अनादि-अविद्यया which indeed, from beginingless ignorance कृत-कामानाम् with cherishing desire तत्-परिणाम-लक्षणा: that results' qualities सृतय: सहस्रश: प्रवृता:- path to thousands, leading to तासाम् प्राचुर्ये- of them in detail अनुवर्णयिष्याम: will explain Now then, the fruits of actions, of the forbidden and unrighteous types, which are done with cherished desires, and are also effected by the faith of the doer, become different, and which accrue from beginingless ignorance. As a result, they lead to thousands of paths , of which we will explain in detail.


राजोवाच- The King said - नरका नाम भगवन् किं देशविशेषा अथवा बहिस्त्रिलोक्या आहोस्विदन्तराल इति ॥४॥
नरका: नाम भगवन् the infernal regions, O Divine Sage!
किम् देश-विशेषा: are they of place particular अथवा बहि:-त्रि-लोक्या or outside of the three worlds आहोस्वित्-अन्तराले इति or are they inside, thus O Divine Sage! The infernal regions named, are they of a particular place, or are they outside the three worlds or inside them?


ऋषिरुवाच - The Sage said - अन्तराल एव त्रिजगत्यास्तु दिशि दक्षिणस्यामधस्ताद्भूमेरुपरिष्टाच्च जलाद्यस्यामग्निष्वात्तादय: पितृगणा दिशि स्वानां गोत्राणां परमेण समाधिना सत्या एवाशिष आशासाना निवसन्ति ॥५॥
अन्तराले एव त्रिजगत्या:- within only, of the three worlds
तु दिशि दक्षिणस्य- indeed, in the direction south अधस्तात्-भूमे:-उपरिष्टात्-च below of the earth above and जलादि-अस्याम्- water is in it अग्निष्वात्त-आदय: Agnishwaatta and other पितृगणा: दिशि manes in the quarter स्वानाम् गोत्राणाम् own scions परमेण समाधिना by supreme concentration सत्या: एव-आशिष: Truth and blessings आशासाना: निवसन्ति seeking, live Within the three worlds only indeed towards Southern direction, below the earth and above the waters, in those quarters, live the manes, name Agnishwaattas, who for their own scions on the earth keep seeking Truth and blessings with supreme concentration.


यत्र ह वाव भगवान् पितृराजो वैवस्वत: स्वविषयं प्रापितेषु स्वपुरुषैर्जन्तुषु सम्परेतेषु यथाकर्मावद्यं दोषमेवानुल्लङ्घितभगवच्छासन: सगणो दमं धारयति ॥६॥
यत्र ह वाव where, it is said
भगवान् पितृराज: the glorious lord of the manes, (Yama) वैवस्वत: स्व-विषयम् Sun's son, in own realm प्रापितेषु स्व-पुरुषै:- brought by own people, जन्तुषु सम्परेतेषु the jivas after death यथा-कर्म-अवद्यम् as in accordance with the action proportionate दोषम्-एव-अनुल्लङ्घित- sins only not violating भगवत्-शासन: Lord's command सगण: दमम् धारयति with the attendents punishment gives Where, it is said, lives the son of the Sun, Yama, the lord of the manes. On the jivas who are brought to his realm by his own people after death, he inflicts punishments, with his attendents, for their sins only in proportion to the actions done by them, taking care not to violate the command of The Lord.


तत्र हैके नरकानेकविंशतिं गणयन्ति। अथ तांस्ते राजन्नामरूपलक्षणतोऽनुक्रमिष्यामस्तामिस्रोऽन्धतामिस्रो रौरवो महारौरव: कुम्भीपाक: कालसूत्रमसिपत्रवनं सूकरमुखमन्धकूप: कृमिभोजन: सन्दंशस्तप्तसूर्मिर्वज्रकण्टकशाल्मली वैतरणी पूयोद: प्राणरोधो विशसनं लालाभक्ष: सारमेयादनमबीचिरय: पानमिति। किञ्च क्षारकर्दमो रक्षोगणभोजन: शूलप्रोतो दन्दशूकोऽवटनिरोधन: पर्यावर्तन: सूचीमुखमित्यष्टाविंशतिर्नरका विविधयातनाभूमय: ॥७॥
तत्र ह-एके नरकान्- there, indeed, some, the hells
एक-विंशतिम् गणयन्ति twenty one count अथ तान्-ते राजन्- now, them for you, O King! नाम-रूप-लक्षणत:- Name and forms characteristics according to अनुक्रमिष्याम:- will enumerate तामिस्र:-अन्धतामिस्र: रौरव: Taamisra, Andha-taamisra, Raurava, महारौरव: कुम्भीपाक: कालसूत्रम्- Mahaaraurava, Kumbheepaaka, Kaalasootra, असिपत्रवनम् सूकरमुखम्-अन्धकूप: Asipatravana, Sookaramukha, Andhakoopa, कृमिभोजन: सन्दंश:-तप्तसूर्मि:- Krimibhojana, Sandansha, Taptabhoomee, वज्रकण्टक शाल्मली वैतरणी Vajrakantaka, Shaalmalee, Vaitaranee, पूयोद: प्राणरोध: विशसनम् Pooyoda, Praanarodha, Vishasana, लालाभक्ष: सारमेयादनम्- Laalabhaksha, Saarameyaadanaa, अबीचि:-अय:पानम्-इति Abeechee, Ahayapaana, thus किञ्च क्षारकर्दम: what more Kshaarakardama, रक्षोगणभोजन: Rakshoganabhojana, शूलप्रोत: दन्दशूक: Shoolaprota, Dandashooka, वटनिरोधन: पर्यावर्तन: Vatanirodhana, Pryaavartana, सूचीमुखम्-इति- Soochimukham, these अष्टाविंशति:-नरका: twenty eight hells विविध-यातना-भूमय: various torture places There, some people indeed count the hells as twenty one. O King!, for you, now I will enumerate them with their names, forms and characteristics. Taamisra, Andhataamisra, Raurava, Mahaaraurava, Kumbheepaaka, Kaalasootra, Asipatravana, Sookaramukha, Andhakoopa, Krimibhojana, Sandansha, Taptabhoomee, Vajrakantaka, Shaalmalee, Vaitaranee, Pooyoda, Praanarodha, Vishasana, Laalabhaksha, Saarameyaadanaa, Abeechee, Ahayapaana, thus. What more including, Kshaarakardama, Rakshoganabhojana, Shoolaprota, Dandashooka, Vatanirodhana, Pryaavartana, Soochimukham, these twenty eight hells are various torture places.


तत्र यस्तु परवित्तापत्यकलत्राण्यपहरति स हि कालपाशबद्धो यमपुरुषैरतिभयानकैस्तामिस्रे नरके बलान्निपात्यते अनशनानुदपानदण्डताडनसंतर्जनादिभिर्यातनाभिर्यात्यमा-नो जन्तुर्यत्र कश्मलमासादित एकदैव मूर्छामुपयाति तामिस्रप्राये ॥८॥
तत्र य:-तु there he (who) indeed
पर-वित्त-अपत्य-कलत्र- other's wealth, child, wife, अपहरति स: हि snatches, he only काल-पाश-बद्ध: by death ropes bound यम-पुरुषै:-अति-भयानकै:- by Yama's people very scaring तामिस्रे नरके बलात्-निपात्यते in Taamisra hell, forcefully are thrown अनशन-अनुद-पान- without food without water to drink दण्ड-ताडन-संतर्जन-आदिभि:- by staffs hit, by being scolded यातनाभि:-यात्यमान: by tortures being tortured जन्तु:-यत्र कश्मलम्-आसादित: Jeeva where by dismay fallen एकदा-एव मूर्छाम्-उपयाति then and there, in a swoon falls तामिस्र-प्राये in darkness engulfed There, indeed, he who snatches another's wealth, child, wife, is bound by the ropes of death by very scary people of Yama, and are forcefully thrown in the Taamisra hell. There, without food and without water to drink, he his beaten by staffs and scolded and tortured. Thus being tortured, he gives in to dismay and at the very moment falls in a darkness like swoon.


एवमेवान्धतामिस्रे यस्तु वञ्चयित्वा पुरुषं दारादीनुपयुङ्क्ते यत्र शरीरी निपात्यमानो यातनास्थो वेदनया नष्टमतिर्नष्टदृष्टिश्च भवति यथा वनस्पतिर्वृश्च्यमानमूलस्तस्मादन्धतामिस्रं तमुपदिशन्ति ॥९॥
एवम्-एव-अन्धतामिस्रे like this also in Andha-taamisra,
य:-तु वञ्चयित्वा he (who) indeed deceiving पुरुषम् दारा-आदीन्- a man, wife etc., उपयुङ्क्ते यत्र enjoys, where शरीरी निपात्यमान: embodied (soul) being flung यातना-स्थ: वेदनया in torture submitted, in agony नष्ट-मति:-नष्ट-दृष्टि:- looses senses, looses vision च भवति यथा वनस्पति:- and becomes like a tree वृश्च्यमान-मूल:- cut at the root तस्मात्-अन्धतामिस्रम् because of that blinding darkness तम्-उपदिशन्ति it is called In the same way, those who deceive a man and enjoy his wife etc., in Andha-taamisra his embodied soul is flung, and submitted to torture. He succumbs to agony and looses his senses and vision, like a tree cut at its very root. Hence it is called Andha-taamisra, blinding darkness.


यस्त्विह वा एतदहमिति ममेदमिति भूतद्रोहेण केवलं स्वकुटुम्बमेवानुदिनं प्रपुष्णाति स तदिह विहाय स्वयमेव तदशुभेन रौरवे निपतति ॥१०॥
य:-तु-इह वा who, indeed here or
एतत्-अहम्-इति this is 'Me' this मम-इदम्-इति mine this, as such भूत-द्रोहेण by beings (being) hostile to केवलम् स्व-कुटुम्बम्- exclusively own family एव-अनुदिनम् प्रपुष्णाति only day after day nourishes स: तत्-इह विहाय he that (family and things) here leaving स्वयम्-एव तत्-अशुभेन himself only, by that sin रौरवे निपतति in Raurava (hell) falls Indeed, here, he who with regard to body 'Me', family and things, 'Mine', exclusively nourishes them day after day, becoming hostile to others, leaves them here only and alone falls into the Raurava hell, due to that sin.


ये त्विह यथैवामुना विहिंसिता जन्तव: परत्र यमयातनामुपगतं त एव रुरवो भूत्वा तथा तमेव विहिंसन्ति तस्माद्रौरवमित्याहू रुरुरिति सर्पादतिक्रूरसत्त्वस्यापदेश: ॥११॥
ये तु-इह those, indeed here
यथा-एव-अमुना just like by him विहिंसिता: जन्तव: are killed beings परत्र यमयातनाम्-उपगतम् in the other world, Yama's tortures inflicted by ते एव रुरव: भूत्वा they only Ruru born as तथा तम्-एव विहिंसन्ति in the same manner him only kill तस्मात्-रौरवम्-इति-आहू: that is why Raurava, thus is called रुरु:-इति Ruru, this, सर्पात्-अति-क्रूर than a snake very ferocious सत्त्वस्य-अपदेश: creature's name is Those beings which are killed by a person, are born as Rurus in the Raurava hell, there they kill him in the same manner as they themselves were killed, when they are inflicted by Yama's tortures. That is why that region is called Raurava. The Rurus are more ferocious creatures than even snakes.


एवमेव महारौरवो यत्र निपतितं पुरुषं क्रव्यादा नाम रुरवस्तं क्रव्येण घातयन्ति य: केवलं देहम्भर: ॥१२॥
एवम्-एव महारौरव: like this only Mahaaraurava
यत्र निपतितम् पुरुषम् is where fallen man क्रव्यादा नाम रुरव:- by Kravyaadaa named Rurus तम् क्रव्येण घातयन्ति him for raw flesh bite य: केवलम् देहम्भर: who only own body looks after In the same manner, Mahaaraurava, is the region of hell where a person who only nourishes his own body, falls, and is eaten up by the Rurus name Kravyaadaa, who thrive on raw flesh.


यस्त्विह वा उग्र: पशून् पक्षिणो वा प्राणत उपरन्धयति तमपकरुणं पुरुषादैरपि विगर्हितममुत्र यमानुचरा: कुम्भीपाके तप्ततैले उपरन्धयन्ति ॥१३॥
य:-तु-इह वा उग्र: who indeed, here or cruel
पशून् पक्षिण: वा animals birds or प्राणत: उपरन्धयति alive cook तम्-अपकरुणम् him merciless पुरुषादै:-अपि condemned by Raakshasas even विगर्हितम्-अमुत्र inhuman there यम-अनुचरा: कुम्भीपाके by Yama's servants in Kumbheepaaka तप्त-तैले उपरन्धयन्ति in hot oil are fried Again, in Kumbheepaaka, indeed, those who are so cruel and merciless here, so as to cook live animals and birds, and are condemned even by the Raakshasas, they are fried in hot oil by the servants of Yama.


यस्त्विह पितृविप्रब्रह्मध्रुक् स कालसूत्रसंज्ञके नरके अयुतयोजनपरिमण्डले ताम्रमये तप्तखले उपर्यधस्तादग्न्यर्काभ्यामतितप्यमानेऽभिनिवेशित: क्षुत्पिपासाभ्यां च दह्यमानान्तर्बहि:शरीर आस्ते शेते चेष्टतेऽवतिष्ठति परिधावति च यावन्ति पशुरोमाणि तावद्वर्षसहस्राणि ॥१४॥
य:-तु-इह who indeed here
पितृ-विप्र-ब्रह्म-ध्रुक् to father, the Braahmanas, Vedas, is hostile, स: कालसूत्र-संज्ञके नरके he, in Kaalasootra named hell, अयुत-योजन-परिमण्डले ten thousand Yojanas spread ताम्रमये तप्त-खले copper coated heated field उपरि-अधस्तात्-अग्नि- from above and below, by fire and अर्काभ्याम्-अति-तप्यमाने- Sun very much heated अभिनिवेशित: क्षुत्-पिपासाभ्याम् च is thrown, from hunger and thirst दह्यमा-अन्त:-बहि:-शरीर:- burning inside and outside of the body आस्ते शेते चेष्टते- remains, lies down, rolls about, अवतिष्ठति परिधावति च springs on his feet, runs and यावन्ति पशु-रोमाणि for as many as animal's hair तावत्-वर्ष-सहस्राणि that many years thousands Indeed, here, he who is hostile to his father, the Braahmanas and the Vedas, is thrown in the hell named Kaalasootra. It is spread in ten thousand Yojanas, like a copper sheet, excessively heated, above and below, by the Sun and Fire. He, tormented by hunger and thirst, burns inside and outside the body, remains here, sits, lies down, rolls about, springs on his feet, and runs for as many thousands of years as the hair on an animals body.


यस्त्विह वै निजवेदपथादनापद्यपगत: पाखण्डं चोपगतस्तमसिपत्रवनं प्रवेश्य कशया प्रहरन्ति तत्र हासावितस्ततो धावमान उभयतोधारैस्तालवनासिप- त्रैश्छिद्यमानसर्वाङ्गो हा हतोऽस्मीति परमया वेदनया मूर्छित: पदे पदे निपतति स्वधर्महा पाखण्डानुगतं फलं भुङ्क्ते ॥१५॥
य:-तु-इह वै who indeed, here certainly
निज-वेदपथात्- from own Vedic path अनापदि-अपगत: not (even) in emergency, deviates पाखण्डम् च-उपगत:- hereticism and accepts तम्-असिपत्रवनम् प्रवेश्य him in Asipatravana throwing कशया प्रहरन्ति by whips beat तत्र ह-असौ-इत:-तत: there, he this here there धावमान: उभयत:-धारै:- running about, both sided edged तालवन-असिपत्रै:- the forest of Palmyra trees sword leaves छिद्यमान-सर्वाङ्ग: chopped all limbs हा हत:-अस्मि-इति Alas! Killed am I' thus परमया वेदनया मूर्छित: with extreme agony unconscious पदे पदे निपतति स्व-धर्महा on every step falls, he, the apostate पाखण्ड-अनुगतम् फलम् भुङ्क्ते hereticism induced fruit bears The one who, without emergency, deviates from his own Vedic path and accepts hereticism, is thrown in the hell called Asipatravana, and is beaten with whips. In agony he runs helter scelter and his limbs are chopped off by the sword like both edged leaves of the Palmyra trees. In extreme agony he shouts, 'Alas! I am killed', and falls unconscious on every step, and an apostate that he is, bears the fruits of hereticism.


यस्त्विह वै राजा राजपुरुषो वा अदण्ड्ये दण्डं प्रणयति ब्राह्मणे वा शरीरदण्डं स पापीयान्नरकेऽमुत्र सूकरमुखे निपतति तत्रातिबलैर्विनिष्पिष्यमाणावयवो यथैवेहेक्षुखण्ड आर्तस्वरेण स्वनयन् क्वचिन्मूर्च्छित: कश्मलमुपगतो यथैवेहादृष्टदोषा उपरुद्धा: ॥१६॥
य:-तु-इह वै who indeed here certainly
राजा राजपुरुष: वा king, kings' man or अदण्ड्ये दण्डम् प्रणयति on undeserving punishment, punishment inflicts ब्राह्मणे वा शरीर-दण्डम् on Braahmana or corporal punishment स: पापीयान्-नरके- he the atrocious soul in hell अमुत्र सूकरमुखे निपतति in hereafter, Sookaramukha falls तत्र-अति-बलै:- there by very strong (people) विनिष्पिष्यमाण-अवयव: crushed limbs यथा-एव-इह-इक्षु-खण्ड like only here sugarcane pieces आर्त-स्वरेण स्वनयन् in piteous tone shrieks क्वचित्-मूर्च्छित: at times faints कश्मलम्-उपगत: great consternation filled यथा-एव-इह-अदृष्ट-दोषा: just as here innocent person उपरुद्धा: detained (by him) Indeed, here, a king or an officer of the king, who, inflicts punishment on the undeserving, or punishes a Braahmana with corporal punishment, that atrocious soul, hereafter falls into the Sookaramukha hell. His limbs are crushed like sugarcane pieces, by very strong arms, and he shrieks in piteous tones, at times faints, and is filled with great consternation, just as those whom he had detained here.


यस्त्विह वै भूतानामीश्वरोपकल्पितवृत्तीनामविविक्तपरव्यथानां स्वयं पुरुषोपकल्पितवृत्तिर्विविक्तपरव्यथो व्यथामाचरति स परत्रान्धकूपे तदभिद्रोहेण निपतति तत्र हासौ तैर्जन्तुभि: पशुमृगपक्षिसरीसृपैर्मशकयूकामत्कुणमक्षिकादिभिर्ये के चाभिद्रुग्धास्तै: सर्वतोऽभिद्रुह्यमाणस्तमसि विहतनिद्रानिर्वृतिरलब्धावस्थान: परिक्रामति यथा कुशरीरे जीव: ॥१७॥
य:-तु-इह वै who indeed, here, certainly
भूतानाम्-ईश्वर:- by the Lord of the beings उपकल्पित-वृत्तीनाम्- determined mode of life अविविक्त परव्यथानाम् unaware of other's pain स्वयम् पुरुष-उपकल्पित- by himself man determined वृत्ति:-विविक्त-परव्यथ: mode of living, is aware of other's pain व्यथाम्-आचरति torture inflicts स: परत्र-अन्धकूपे he in after life, in dark well तद्-अभिद्रोहेण (because of) with him animosity निपतति तत्र ह-असौ falls, there indeed this तै:-जन्तुभि: by those creatures पशु-मृग-पक्षि-सरीसृपै:- beasts, deer, birds, reptiles, मशक-यूका-मत्कुण- mosquitoes, lice, bugs मक्षिका-आदिभि:-ये flies and others, which के च-अभिद्रुग्धा:-तै: whom had been holding malice, by them सर्वत:-अभिद्रुह्यमाण:- from all sides being rebelled तमसि विहत-निद्रा- in darkness, devoid of sleep निर्वृति:-अलब्ध-अवस्थान: peace not having, disturbed परिक्रामति यथा roams about, just as कुशरीरे जीव: in diseased body the Jeeva (embodied soul) Certainly, here, the mode of life of all beings is determined by The Lord. They are not aware of the pain of others. What mode of life man has determined for himself, is with the awareness of other's pain. Yet he inflicts torture on other creatures, like the beasts, deer, birds, reptiles, mosquitoes, lice, bugs, flies and others, and holds animosity towards them, because they thrive on man and are devoid of the reason of his pain. Therefore, man descends, here-to-after in the hell named Andhakoopa. There he roams about in darkness, devoid of peace of mind and sleep, like the embodied soul in a diseased body.


यस्त्विह वा असंविभज्याश्नाति यत्किञ्चनोपनतमनिर्मितपञ्चयज्ञो वायससंस्तुत: स परत्र कृमिभोजने नरकाधमे निपतति तत्र शतसहस्रयोजने कृमिकुण्डे कृमिभूत: स्वयं कृमिभिरेव भक्ष्यमाण: कृमिभोजनो यावत्तदप्रत्ताप्रहुतादोऽनिर्वेशमात्मानं यातयते ॥१८॥
य:-तु-इह वा who, indeed, here, or
असंविभज्य-अश्नाति by not sharing eats यत्-किञ्चन-उपनतम्- whatever comes to him अनिर्मित-पञ्च-यज्ञ: does not perform the five Yagyas वायस-संस्तुत: crow is called स: परत्र कृमि-भोजने he after death in Krimibhojana नरक-अधमे निपतति hell most foul falls तत्र शत-सहस्र-योजने there in hundred thousand Yojanas कृमि-कुण्डे कृमि-भूत: worm pool worm becoming स्वयम् कृमिभि:-एव himself by the worms only भक्ष्यमाण: कृमि-भोजन: eaten, eating the worms यावत्-तत्-अप्रत्त-अप्रहुताद:- until its sin penance is done अनिर्वेशम्-आत्मानम् there remains himself यातयते tortures Or, he who, indeed, here, eats without sharing, whatever comes to him, or does not perform the five Yagyas prescribed for the householders, is said to be a crow, and after death falls into the most foul hell named Krimibhojana. It is pool of worms extending up to a hundred thousand yojana, where he himself becomes a worm and is eaten by the worms and eats the worms, until the sin is expiated, himself remains there in torture.


यस्त्विह वै स्तेयेन बलाद्वा हिरण्यरत्नादीनि ब्राह्मणस्य वापहरत्यन्यस्य वानापदि पुरुषस्तममुत्र राजन् यमपुरुषा अयस्मयैरग्निपिण्डै: सन्दंशैस्त्वचि निष्कुषन्ति ॥१९॥
य:-तु-इह वै he,(who) indeed here certainly
स्तेयेन बलात्-वा by theft or by force हिरण्य-रत्न-आदीनि gold gems or jewels ब्राह्मणस्य वा- of a Braahmana or अपहरति-अन्यस्य snatches of others वा-अनापदि or without emergency पुरुष:-तम्-अमुत्र man him in hereafter राजन् यम-पुरुषा: O King! Yama's men अयस्मयै:-अग्नि-पिण्डै: iron fire balls सन्दंशै:-त्वचि निष्कुषन्ति by a pair of snipers, on the skin, tear Certainly, here, he who steals or forcefully snatches the gold, gems or jewels of a Braahmana or of other person, without any emergency, O King!, hereafter, the men of Yama pick up his skin with fire iron balls and pairs of snipers.


यस्त्विह वा अगम्यां स्त्रियमगम्यं वा पुरुषं योषिदभिगच्छति तावमुत्र कशया ताडयन्तस्तिग्मया सूर्म्या लोहमय्या पुरुषमालिङ्गयन्ति स्त्रियं च पुरुषरूपया सूर्म्या ॥२०॥
य:-तु-इह वा he (who) here, or
अगम्याम् स्त्रियम्- unworthy of copulation, a woman अगम्यम् वा पुरुषम् or unworthy of being approached man योषिद्-अभिगच्छति a woman approaches तौ-अमुत्र both of them, here कशया ताडयन्त: by hunters are beaten तिग्मया सूर्म्या लोहमय्या with hot image of iron पुरुषम्-आलिङ्गयन्ति man is made to embrace स्त्रियम् च पुरुष-रूपया and a woman male form सूर्म्या image Here, or, he who copulates with a woman who is unworthy of such action, or a woman who approaches a man who is unworthy of being approached, both of them are beaten by hunters, by the men of Yama, and the man is made to embrace a hot iron image of a woman and the woman is made to embrace a hot iron image of a man.


यस्त्विह वै सर्वाभिगमस्तममुत्र निरये वर्तमानं वज्रकण्टकशाल्मलीमारोप्य निष्कर्षन्ति ॥२१॥
य:-तु-इह वै he (who) indeed here certainly
सर्व-अभिगम:- with everyone copulates तम्-अमुत्र निरये him there in hell वर्तमानम् keeping वज्र-कण्टक-शाल्मलीम्- on adamantine thorned silk cotton tree आरोप्य निष्कर्षन्ति putting, pull He who, here, has intercourse with everyone, there, he is put in hell and remains there as he is put on silk and cotton trees with adamantine thorns and is pulled down.


ये त्विह वै राजन्या राजपुरुषा वा अपाखण्डा धर्मसेतून् भिन्दन्ति ते सम्परेत्य वैतरण्यां निपतन्ति भिन्नमर्यादास्तस्यां निरयपरिखाभूतायां नद्यां यादोगणैरितस्ततो भक्ष्यमाणा आत्मना न वियुज्यमानाश्चासुभिरुह्यमाना: स्वाघेन कर्मपाकमनुस्मरन्तो विण्मूत्रपूयशोणितकेशनखास्थिमेदोमांसवसावाहिन्यामुपतप्यन्ते ॥२२॥
ये तु-इह वै those who, indeed here, certainly
राजन्या: राजपुरुषा: वा king or king's men अपाखण्डा: धर्म-सेतून् (though) non-heretic, the bounds of piety भिन्दन्ति ते सम्परेत्य transgress, they after death वैतरण्याम् निपतन्ति in Vaitaranee fall भिन्न-मर्यादा:-तस्याम् निरय- having violated restrictions, in that hell परिखा-भूतायाम् नद्याम् mote rendered in that river यादोगणै:-इतस्तत: by aquatic animals, here and there भक्ष्यमाणा: आत्मना न gnawed, by self not वियुज्यमाना:-च-असुभि:- disunited and from life उह्यमाना: स्व-अघेन sustained by own sin कर्मपाकम्-अनुस्मरन्त: own actions' results remembering विण्-मूत्र-पूय-शोणित- foul ordure, urine, pus, blood केश-नख-अस्थि-मेद:-मांस- hair, nails, bone, marrow, flesh, वसा-वाहिन्याम्-उपतप्यन्ते phlegm carrying, are greatly distressed Here, indeed, those kings or king's men, certainly though not of heretic creed, yet transgress the bounds of piety, they, after death, fall into the river Vaitaranee, which carries in it foul ordure, urine, pus, blood, hair, nails, bone, marrow, flesh, phlegm. This renders itself as a mote to the hell, where having fallen, for having violated the restrictions, they are gnawed by aquatic animals. He is not disunited from his soul and sustained by his own sin, is very much distressed remembering the results of his sin.


ये त्विह वै बृषलीपतयो नष्टशौचाचारनियमास्त्यक्तलज्जा: पशुचर्यां चरन्ति ते चापि प्रेत्य पूयविण्मूत्रश्लेष्ममलापूर्णार्णवे निपतन्ति तदेवातिबीभत्सितमश्नन्ति ॥२३॥
ये तु-इह वै those who, indeed, here, certainly
बृषली-पतय: low-cast woman's husband नष्ट-शौच-आचार-नियमा:- destroy purity, pious conduct, and restrictions (of food etc.,) त्यक्त-लज्जा: giving up shame पशु-चर्याम् चरन्ति animal like life live ते च-अपि प्रेत्य they and also after death पूय-विण्-मूत्र-श्लेष्म- pus, foul ordure, urine, phlegm, मल-आपूर्ण-अर्णवे निपतन्ति and in dirt full ocean fall तत्-एव-अति-बीभत्सितम्-अश्नन्ति that only very foul, eat Here, indeed, certainly, those who are husbands (they themselves of high cast), of low cast women, and destroy purity, pious conduct, and restrictions of food etc., give up all shame, live like animals, they, after death fall into an ocean full of pus, foul ordure, urine, phlegm, and dirt, and eat that most detestable stuff.


ये त्विह वै श्वगर्दभपतयो ब्राह्मणादयो मृगयाविहारा अतीर्थे च मृगान्निघ्नन्ति तानपि सम्परेताँल्लक्ष्यभूतान् यमपुरुषा इषुभिर्विध्यन्ति ॥२४॥
ये तु-इह वै those (who) indeed, here certainly
श्व-गर्दभ-पतय: dogs and donkies rear ब्राह्मणा-आदय: Braahmanas and others मृगया विहारा in hunting expeditions अतीर्थे च मृगान्-निघ्नन्ति against by the scriptures enjoined, animals kill तान्-अपि सम्परेतान्- them also, after death लक्ष्यभूतान् यम-पुरुषा: target making, Yama's men इषुभि:-विध्यन्ति with arrows pierce Indeed, here, those who certainly rear dogs and donkies, and on hunting expeditions, chase and enjoy killing them and the animals, they also, after death, are made targets of, by the men of Yama, and are pierced with arrows.


ये त्विह वै दाम्भिका दम्भयज्ञेषु पशून् विशसन्ति तानमुष्मिँल्लोके वैशसे नरके पतितान्निरयपतयो यातयित्वा विशसन्ति ॥२५॥
ये तु-इह वै those (who) indeed, here certainly
दाम्भिका दम्भ-यज्ञेषु hypocrites, in show-off Yagyas पशून् विशसन्ति animals kill तान्-अमुष्मिन्-लोके them, in the other world वैशसे नरके पतितान्- in Vaishasa hell fallen निरय-पतय: hell's officers यातयित्वा विशसन्ति torturing, cut to pieces Here, indeed, certainly, those hypocrites, who kill animals for Yagyas performed as show-off, those people in the other world, fall in the hell called Vaishasa, where Yama's men, the officers of the hell, torture them and cut them to pieces.


यस्त्विह वै सवर्णां भार्यां द्विजो रेत: पाययति काममोहितस्तं पापकृतममुत्र रेत: कुल्यायां पातयित्वा रेत: सम्पाययन्ति ॥२६॥
य:-तु-इह वै he (who) indeed, here, certainly
सवर्णाम् भार्याम् of the same cast, wife द्विज: रेत: पाययति a Braahmana semen makes to drink काम-मोहित:-तम् by passion overcome, him पाप-कृतम्-अमुत्र that sin having committed, there रेत: कुल्यायाम् पातयित्वा in semen river thrown रेत: सम्पाययन्ति semen is made to drink Indeed, here, a Braahmana, who certainly his wife of the same cast overcome by passion, makes her drink semen, in the world hereafter, he is thrown in the river of semen and is made to drink semen.


ये त्विह वै दस्यवोऽग्निदा गरदा ग्रामान् सार्थान् वा विलुम्पन्ति राजानो राजभटा वा तांश्चापि हि परेत्य यमदूता वज्रदंष्ट्रा: श्वान: सप्तशतानि विंशतिश्च सरभसं खादन्ति ॥२७॥
ये तु-इह वै दस्यव:- those (who) indeed here, certainly, the robbers
अग्निदा: गरदा: burn or poison ग्रामान् सार्थान् वा the villagers or merchants विलुम्पन्ति and loot them राजान: राजभटा: वा kings or king's men तान्-च-अपि हि them and also surely परेत्य यमदूता hereafter, Yama's messengers वज्र-दंष्ट्रा: श्वान: adamantine toothed dogs सप्त-शतानि विंशति:-च seven hundred twenty and सरभसम् खादन्ति quickly eat up Indeed, here, those who certainly, the robbers, kings or king's men, who put to fire or poison the villagers and merchants and loot them, they are soon eaten by the messengers of Yama, in the shape of dogs having seven hundred and twenty adamantine teeth.


यस्त्विह वा अनृतं वदति साक्ष्ये द्रव्यविनिमये दाने वा कथञ्चित्स वै प्रेत्य नरकेऽवीचिमत्यध:शिरा निरवकाशे योजनशतोच्छ्रायाद् गिरिमूर्ध्न: सम्पात्यते यत्र जलमिव स्थलमश्मपृष्ठमवभासते तदवीचिमत्तिलशो विशीर्यमाणशरीरो न म्रियमाण: पुनरारोपितो निपतति ॥२८॥
य:-तु-इह वा he, indeed, here or
अनृतम् वदति साक्ष्ये a lie tells in evidence द्रव्य विनिमये दाने वा in material bartering, in giving gift or कथञ्चित्-स: वै प्रेत्य somehow he, certainly after death नरके-अवीचिमति- in hell Avichimat अध:-शिरा निरवकाशे head-long unsupported योजन-शत-उच्छ्रायात् from Yojanas hundred high गिरिमूर्ध्न: सम्पात्यते from mountain top is hurled, यत्र जलम्-इव स्थलम्- where water like land अश्मपृष्ठम्-अवभासते rocky surfaced looks like तत्-अवीचिमत्- so it is Avichimat तिलश: विशीर्यमाण-शरीर: in small bit torn body न म्रियमाण: पुन:-आरोपित: does not die, again flung up निपतति falls Or, here, indeed, he who tells a lie in giving legal evidence, or in bartering materials, or giving gifts, somehow he, after death is hurled in the hell called Avichimat. He is thrown without any support from a mountain top, a hundred Yojanas high, from where down there it looks like water but is a rocky surface. That is why it is named Avichimat. There falling, his body is torn into bits, but he does not die, and falls again as he is again flung up.


यस्त्विह वै विप्रो राजन्यो वैश्यो वा सोमपीथस्तत्कलत्रं वा सुरां व्रतस्थोऽपि वा पिबति प्रमादतस्तेषां निरयं नीतानामुरसि पदाऽऽक्रम्यास्ये वह्निना द्रवमाणं कार्ष्णायसं निषिञ्चन्ति ॥२९॥
य:-तु-इह वै he (who) indeed, here, certainly
विप्र: राजन्य: वैश्य: वा Braahmana, Kshatriya, Vaishya or सोमपीथ:-तत्-कलत्रम् वा Soma (plant) extract drinks, his wife or सुराम् व्रतस्थ:-अपि वा पिबति wine holding vow also, or drinks प्रमादत:-तेषाम् निरयम् नीतानाम्- perversely, they to hell taken उरसि पदा-आक्रम्य- on the chest by feet trampling आस्ये वह्निना द्रवमाणं in (their) mouth fire molten कार्ष्ण-आयसम् निषिञ्चन्ति liquid iron, pour Indeed, here, he who, certainly, is a Braahmana, Kshatriya or Vaishya and drinks the extract of Soma, or he and his wife drink wine due to perverseness, even when holding a sacred vow, they are taken to hell by Yama's messengers, and trampled on the chest with the feet, and fire molten iron is poured into their mouths.


अथ च यस्त्विह वा आत्मसम्भावनेन स्वयमधमो जन्मतपोविद्याचारवर्णाश्रमवतो वरीयसो न बहु मन्येत स मृतक एव मृत्वा क्षारकर्दमे निरयेऽवाक्शिरा निपातितो दुरन्ता यातना ह्यश्नुते ॥३०॥
अथ च य:-तु-इह वा further, and, he who, indeed, here,
आत्म-सम्भावनेन (for false) self esteem स्वयम्-अधम: himself of low strata जन्म-तप:-विद्या-आचार- in pedigree, austerity, learning, piousness, वर्ण-आश्रमवत: Varna and Ashrama, pertaining to वरीयस: न बहु मन्येत superior does not very much consider स: मृतक: एव he is dead only मृत्वा क्षारकर्दमे निरये- after death in Kshaarakardama hell अवाक्-शिरा निपातित: head first is thrown दुरन्ता यातना हि-अश्नुते endless torture only suffers Further, and, he who, though himself of lower strata in society, because of false self esteem, refuses to recognize the pedigree, austerity, learning, piousness, Varna and Ashrama, pertaining to superior classes, he is as good as dead. After death he is thrown head first in the hell Kshaarakardama, where he suffers endless tortures.


ये त्विह वै पुरुषा: पुरुषमेधेन यजन्ते याश्च स्त्रियो नृपशून् खादन्ति तांश्च ते पशव इव निहता यमसदने यातयन्तो रक्षोगणा: सौनिका इव स्वधितिनावदायासृक् पिबन्ति नृत्यन्ति च गायन्ति च हृष्यमाणा यथेह पुरुषादा: ॥३१॥
ये तु-इह वै those (who) indeed, here, certainly
पुरुष मेधेन यजन्ते by human sacrifice perform Yagya या:-च स्त्रिय: those and women नृ-पशून् खादन्ति human animals sacrificed eat तान्-च ते them and they (the sacrificed humans) पशव: इव निहता: animal like killed यम-सदने यातयन्त: in Yama's abode torture रक्षोगणा: सौनिका: इव Raakshasas troops butchers like स्वधितिना-अवदाय-असृक् with spades slicing, blood पिबन्ति च नृत्यन्ति drink, and dance, गायन्ति च हृष्यमाणा: sing and make merry, यथा-इह पुरुष-आदा: like here the human eaters Indeed, here, certainly, those who perform Yagyas by offering humans as sacrifice, and those women who eat such sacrificed humans, them, they, the sacrificed humans who were killed like beasts, torture in Yama's abode, and cut them in slices with spades, and drink their blood, dance, sing and make merry, just as the human eaters did here, in this world.


ये त्विह वा अनागसोऽरण्ये ग्रामे वा वैश्रम्भकैरुपसृतानुपविश्रम्भय्य जिजीविषून् शूलसूत्रादिषूपप्रोतान् क्रीडनकतया यातयन्ति तेऽपि च प्रेत्य यमयातनासु शूलादिषु प्रोतात्मान: क्षुत्तृड्भ्यां चाभिहता: कङ्कवटादिभिश्चे- तस्ततस्तिग्मतुण्डैराहन्यमाना आत्मशमलं स्मरन्ति ॥३२॥
ये तु-इह वा अनागस:- those, indeed, here, certainly, innocent (creatures)
अरण्ये ग्रामे वा in woods, villages or वैश्रम्भकै:-उपसृतान्- by allurement having come near उपविश्रम्भय्य जिजीविषून् gaining their confidence, anxious to survive, शूल-सूत्र-आदिषु-उपप्रोतान् in needles threads etc, pierced क्रीडनकतया यातयन्ति playfully tortured are ते-अपि च प्रेत्य यम-यातनासु they also and after death in Yama's tortures शूल-आदिषु प्रोतात्मान: by spears etc., pierced क्षुत्-तृड्भ्याम् च-अभिहता: and by hunger and thirst distressed कङ्क-वट-आदिभि:-च- by buzzards, quails and other birds इत:-तत:-तिग्म-तुण्डै:- here and there by sharp bills आहन्यमाना: picked at आत्म-शमलम् स्मरन्ति own sins remember Indeed, here, certainly those people who, with allurement bring into confidence those who are anxious to survive, and in woods and villages string them with needles and threads, playfully, after death, they also are tortured in Yama's tortures. They are pierced by spears etc, and are distressed with hunger and thirst and are picked upon by the sharp bills of buzzards, quails and other birds, as they remember their own sins.


ये त्विह वै भूतान्युद्वेजयन्ति नरा उल्बणस्वभावा यथा दन्दशूकास्तेऽपि प्रेत्य नरके दन्तशूकाख्ये निपतन्ति यत्र नृप दन्दशूका: पञ्चमुखा: सप्तमुखा उपसृत्य ग्रसन्ति यथा बिलेशयान् ॥३३॥
ये तु-इह वै those, indeed, here, certainly,
भूतानि-उद्वेजयन्ति living beings molest नरा: उल्बण-स्वभावा: men of ferocious nature यथा दन्दशूका:-ते-अपि प्रेत्य just as serpents, they also after death नरके दन्तशूक-आख्ये in hell Dandooshaka named निपतन्ति यत्र नृप fall where, O King! दन्दशूका: पञ्च-मुखा: सप्त-मुखा serpents, five headed seven headed उपसृत्य ग्रसन्ति approach devour यथा बिलेशयान् as the rats Indeed, here, certainly, those who of ferocious nature, like the serpents, molest the living beings, they also fall into the hell named Dandashooka, after death. There they are devoured by five headed and seven headed serpents just as they would devour rats.


ये त्विह वा अन्धावटकुसूलगुहादिषु भूतानि निरुन्धन्ति तथामुत्र तेष्वेवोपवेश्य सगरेण वह्निना धूमेन निरुन्धन्ति ॥३४॥
ये तु-इह वा who, indeed, here, certainly
अन्ध-अवट-कुसूल in dark hole, granaries, गुहा-आदिषु caves and others भूतानि निरुन्धन्ति living beings shut up तथा-अमुत्र likewise, there तेषु-एव-उपवेश्य them also confine सगरेण वह्निना with poisonous fire धूमेन निरुन्धन्ति smoke choke Indeed, certainly, here, those who shut up human beings in dark holes, granaries, caves and other such places, likewise, they also there, in the other world are confined into holes and choked with poisonous fire and smoke.


यस्त्विह वा अतिथीनभ्यागतान् वा गृहपतिरसकृदुपगतमन्युर्दिधक्षुरिव पापेन चक्षुषा निरीक्षते तस्य चापि निरये पापदृष्टेरक्षिणी वज्रतुण्डा गृध्रा: कङ्ककाकवटादय: प्रसह्योरुबलादुत्पाटयन्ति ॥३५॥
य:-तु-इह वा who, indeed, here, or
अतिथीन्-अभ्यागतान् वा guests strangers or गृहपति:-असकृत्- householder, unwelcomingly उपगत-मन्यु:- induced with wrath दिधक्षु:-इव पापेन चक्षुषा burning like, by sinful eyes निरीक्षते तस्य च-अपि watches, his and also निरये पाप-दृष्टे:-अक्षिणी in hell, of the sinful eyed, eyes वज्र-तुण्डा: गृध्रा: adamantine billed vultures कङ्क-काक-वट-आदय: buzzards, crows, quails and others प्रसह्य-उरु-बलात्- with great might उत्पाटयन्ति pull out Indeed, certainly, here, he who looks at guests or strangers, unwelcomingly, with blazing wrathful eyes full of sin, his sinful eyes, in hell are pulled out with great might by adamantine billed vultures, buzzards, crows, quails etc.


यस्त्विह वा आढ्याभिमतिरहङ्कृतिस्तिर्यक्प्रेक्षण: सर्वतोऽभिविशङ्की अर्थव्ययनाशचिन्तया परिशुष्यमाणहृदयवदनो निर्वृतिमनवगतो ग्रह इवार्थमभिरक्षति स चापि प्रेत्य तदुत्पादनोत्कर्षणसंरक्षणशमलग्रह: सूचीमुखे नरके निपतति यत्र ह वित्तग्रहं पापपुरुषं धर्मराजपुरुषा वायका इव सर्वतोऽङ्गेषु सूत्रै: परिवयन्ति ॥३६॥
य:-तु-इह वा he (who) indeed, here, or
आढ्य-अभिमति:-अहङ्कृति:- of immense wealth proud, egoistic, तिर्यक्-प्रेक्षण: सर्वत:-अभिविशङ्की askance looks, towards all mistrusts अर्थ-व्यय-नाश-चिन्तया wealth, spent, destroyed worrying, परिशुष्यमाण-हृदय-वदन: withering heart and face निर्वृतिम्-अनवगत: peace not knowing ग्रह इव-अर्थम्-अभिरक्षति devil like wealth guards, स: च-अपि प्रेत्य तत्-उत्पादन- he and also after death, its earning उत्कर्षण-संरक्षण-शमल-ग्रह: increasing, saving, sin incurs सूचीमुखे नरके निपतति in Soochimukha hell falls यत्र ह वित्त-ग्रहम् where indeed wealth clinging to पाप-पुरुषम् धर्मराज-पुरुषा: demon man, Yama's attendents वायका: इव सर्वत:-अङ्गेषु tailor like, in all limbs सूत्रै: परिवयन्ति with threads stitch Indeed, here, he who, thinks that he has immense wealth, is proud of it, and is egoistic, and with the worry of spending it, loosing it, his face and heart are withered, and knows no peace, guards it as a devil and incurs sins in earning, increasing and saving it, after death he falls into the hell called Soochimukha. There, the demon like man clinging to the wealth is stitched with threads by the attendents of Yama.


एवंविधा नरका यमालये सन्ति शतश: सहस्रशस्तेषु सर्वेषु च सर्व एवाधर्मवर्तिनो ये केचिदिहोदिता अनुदिताश्चावनिपते पर्यायेण विशन्ति तथैव धर्मानुवर्तिन इतरत्र इह तु पुनर्भवे त उभयशेषाभ्यां निविशन्ति ॥३७॥
एवम्-विधा: नरका: यम-आलये Like this, such hells, in Yama's abode
सन्ति शतश: सहस्रश:- are hundreds and thousands तेषु सर्वेषु च in them all and सर्व एव-अधर्म-वर्तिन: all only unrighteous path following ये केचित्-इह-उदिता: those that are here mentioned अनुदिता:-च-अवनिपते unmentioned and, O King of the earth! पर्यायेण विशन्ति one after the other enter तथा-एव धर्म-अनुवर्तिन: similarly also righteousness path followers इतरत्र इह तु from here there (in heaven) indeed पुनर्भवे ते उभय in land of rebirth they both शेषाभ्याम् निविशन्ति having exhausted, return O Ruler of the earth! Like this, in Yama's abode there are hundreds and thousands of such hells, some of which are mentioned here and some are not, in which, enter those who follow unrighteous path. Similarly, those who follow righteous path, go to the heavenly regions from above here. Having exhausted the fruits of their deeds, both of them return to this land of rebirth.


विवृत्तिलक्षणमार्ग आदावेव व्याख्यात: । एतावानेवाण्डकोशो यश्चतुर्दशधा पुराणेषु विकल्पित उपगीयते यत्तद्भगवतो नारायणस्य साक्षान्महापुरुषस्य स्थविष्ठं रूपमात्ममायागुणमयमनुवर्णितमादृत: पठति शृणोति श्रावयति स उपगेयं भगवत: परमात्मनोऽग्राह्यमपि श्रद्धाभक्तिविशुद्धबुद्धिर्वेद ॥३८॥
विवृत्ति-लक्षण-मार्ग the liberation characterizing path
आदौ-एव व्याख्यात: in the beginning only was explained एतावान्-एव-अण्डकोश: this much only is (the extent) of the egg-shaped universe य:-चतुर्दशधा which in fourteen divisions पुराणेषु विकल्पित: in the Puraanas are depicted उपगीयते यत्-तत्- sings of which that भगवत: नारायणस्य of The Lord Naaraayana साक्षात्-महापुरुषस्य Himself, The Supreme Person स्थविष्ठम् रूपम्- grossest form आत्म-माया-गुणमयम्- by Own Maayaa of gunas consisting अनुवर्णितम्-आदृत: described, with reverence पठति शृणोति श्रावयति reads, hears, recites स: उपगेम् भगवत: he of the theme of the Upanishads, of Lord परमात्मन:-अग्राह्यम्-अपि The Supreme Spirit, incomprehensible though श्रद्धा-भक्ति- with faith and devotion विशुद्ध-बुद्धि:-वेद purified minded realizes The characteristics of the liberation granting path was explained in the beginning only. This much is the extent of the egg-shaped universe, which has fourteen divisions, as depicted in the Puraanas. This is the most gross form of The Supreme Person Lord Naaraayana, Himself consisting of His own Maayaa and the three gunas. Whoever reads, hears or recites with reverence, faith and devotion, this theme of the Upanishads, is able to realize it with a purified mind, the glory of The Supreme Spirit, which is otherwise incomprehensible.


श्रुत्वा स्थूलं तथा सूक्ष्मं रूपं भगवतो यति: ।
स्थूले निर्जितमात्मानं शनै: सूक्ष्मं धिया नयेदिति ॥३९॥
श्रुत्वा स्थूलम् after hearing of the gross
तथा सूक्ष्मम् and subtle रूपम् भगवत: यति: forms of The Lord, a striver स्थूले निर्जितम्- in the gross fixing आत्मानम् शनै: his mind, gradually सूक्ष्मम् धिया by the subtle intellect नयेत्-इति lead , thus After hearing of the gross and the subtle forms of The Lord, a striver must fix his mind on the gross aspect and then gradually, with the help of his subtle intellect should lead it on the subtle aspect.


भूद्वीपवर्षसरिदद्रिनभ:समुद्रपातालदिङ्नरकभागणलोकसंस्था ।
गीता मया तव नृपाद्भुतमीश्वरस्य स्थूलं वपु: सकलजीवनिकायधाम ॥४०॥
भू-द्वीप-वर्ष- the earth, (its) divisions, sub-divisions,
सरित्-अद्रि-नभ: rivers, mountains, the aerial region, समुद्र-पाताल- oceans, the subterranean regions, दिक्-नरक-भागण- the quarters, hells, luminaries, लोक-संस्था गीता मया the spheres, are told by me तव नृप- for you, O King! अद्भुतम्-ईश्वरस्य wonderful of The Lord स्थूलम् वपु: gross body सकल-जीव- of all the living beings' निकाय-धाम species the abode O King! I have described for you the relative position of the earth, its divisions and sub-divisions, the rivers, the mountains, the aerial regions, the oceans, the subterranean regions, the quarters, the infernal regions, the luminaries, the earth's spheres. This wonderful gross Body of the Lord is the abode of all the living species.


इति श्रीमद्भागवते महापुराणे वैयासिक्यामष्टादशसाहस्र्यां पारमहंस्यां संहितायां पञ्चमे स्कन्धे नरकानुवर्णनं नाम षड्विंशोऽध्याय: ॥२६॥ Thus ends the twenty-sixth discourse entitled 'A description of the infernal regions', in Book Five of the great and glorious Bhaagavata-Puraana.