Adhyaya 197: The Division of the Gates of Yama’s City and the Description of the Tribunal Hall

Verse 1

ऋषिपुत्र उवाच ॥ दशयोजनविस्तारं ततो द्विगुणमायतम् ॥ प्राकारेण परिक्षिप्तं प्रासादशतशोभितम् ॥

Ṛṣiputra said: “It is ten yojanas in breadth, and twice that in length; enclosed by a rampart, it is adorned with a hundred shrines.”

Verse 2

समालिखदिवाकाशं प्रदीप्तमिव तेजसा ॥ गोपुरं तूत्तमं तत्र प्रासादशतशोभितम् ॥

It seemed to trace the sky by day, as though blazing with splendor; there stood an excellent gopura, beautified by a hundred shrines.

Verse 3

नानायन्त्रैः समाकीर्णं ज्वालामालासमायुतम् ॥ देवतानामृषीणां च ये चान्ये शुभकारिणः ॥

It was crowded with various devices and furnished with garlands of flames. (It belonged) to the gods and the seers, and also to others who perform auspicious deeds.

Verse 4

प्रवेशस्तत्र तेषां हि विहितो धर्मदर्शिनाम् ॥ राजते गोपुरं सर्वं शारदाभ्रचयप्रभम् ॥

Indeed, entry there is prescribed for those who perceive dharma. The entire gopura shines, bearing the radiance of masses of autumn clouds.

Verse 5

मानुषाणां सुकृतिनां प्रवेशस्तत्र निर्मितः ॥ अग्निघर्मसमाकीर्णं सर्वदोषसमन्वितम् ॥

For virtuous human beings, an entrance has been established there. (Another region is) filled with fire and scorching heat, attended by every fault.

Verse 6

आयसಂ गोपुरं तत्र दक्षिणं भीमदर्शनम् ॥ रौद्रं प्रतिभयाकारं सुतप्तं दुर्निरीक्षणम् ॥

There, the southern gateway-tower was of iron, terrifying to behold—fierce, shaped like fear itself, intensely heated and hard to look upon.

Verse 7

प्रवेशो हि ततस्तेन विहितो रविसूनुना ॥ पापिष्ठानां नृशंसानां क्रव्यादानां दुरात्मनाम् ॥

Indeed, entry by that route was appointed by the son of the Sun for the most sinful—cruel people, flesh-eaters, and those of depraved mind.

Verse 8

पापानां चैव सर्वेषां ये चान्ये घातकारकाः ॥ औदुम्बरमवीचीकमुच्चावचमनःकृतम् ॥

And for all sinners, and for others who commit acts of violence—(there are) the Audumbara and the Avīcī, fashioned to confound the mind in diverse ways.

Verse 9

गोपुरं पश्चिमं तच्च दुर्निरीक्षं समन्ततः ॥ महता वह्निजालेन समालिप्तं भयानकम् ॥

And that western gateway-tower was, on all sides, hard to look at—smeared over with a great net of fire, terrifying.

Verse 10

सर्वरत्नमयी दिव्या वैवस्वतनियोजिता ॥ सभा परमसंपन्ना धार्मिकैः सत्यवादिभिः ॥

A divine assembly, as though made of every jewel and appointed under Vaivasvata (Yama), was exceedingly complete and richly endowed, filled with righteous persons who speak truth.

Verse 11

जितक्रोधैरलुब्धैश्च वीतरागैस्तपस्विभिः ॥ सा सभा धर्मयुक्तानां सा सभा पापकाणिराम् ॥

It is an assembly of those who have conquered anger, are free from greed, without attachment, and devoted to ascetic discipline; it is an assembly for those aligned with dharma, and also an assembly concerned with those who commit wrongdoing.

Verse 12

सा सभा सर्वलोकस्य शुभस्यैवाशुभस्य च ॥ कर्मणा सूचितस्याथ सा सभा धर्मसंहिता ॥

That assembly pertains to all worlds—both the auspicious and the inauspicious—and to deeds as indicated by one’s own actions; thus it is an assembly constituted according to dharma’s ordered principles.

Verse 13

अनिर्वर्त्यं यथा कर्म शास्त्रदृष्टेन कर्मणा ॥ निर्विशङ्का निराक्षेपा धर्मज्ञा धर्मपाठकाः ॥

Just as an act must be duly carried through according to the mode of action recognized in the śāstras, so the knowers of dharma and the reciters/teachers of dharma deliberate—free from doubt and free from censure or objection.

Verse 14

चिन्तयन्ति च कार्याणि सर्वलोकहिताय ते ॥ यथादृष्टं यथाशास्त्रं यथाकालनिवेदकाः ॥

They deliberate on matters for the welfare of all beings, setting forth their conclusions in accordance with what is observed, with what the śāstras teach, and with what is appropriate to the time.

Verse 15

ततः सर्वे च तत्सर्वं चिन्तयन्ति सुयन्त्रिताः ॥ मनुः प्रजापतिश्चैव पाराशर्यो महामुनिः ॥

Then all of them, thoroughly disciplined, deliberate upon all of that—Manu, Prajāpati, and the great sage Pārāśarya.

Verse 16

अत्रिरौद्दालकिश्चैव आपस्तम्बश्च वीर्यवान् ॥ बृहस्पतिश्च शुक्रश्च गौतमश्च महातपाः ॥

Atri and Auddālaki were there, and Āpastamba the vigorous; and Bṛhaspati and Śukra; and Gautama, a great ascetic.

Verse 17

शङ्खश्च लिखितश्चैव ह्यङ्गिरा भृगुरेव च ॥ पुलस्त्यः पुलहश्चैव ये चान्ये धर्मपाठकाः ॥

Śaṅkha and Likhita were there, and also Aṅgiras and Bhṛgu; Pulastya and Pulaha as well—and others besides who recite and teach dharma.

Verse 18

यमेन सहिताः सर्वे चिन्तयन्ति प्रतिक्रियााम् ॥ सर्वे च कामप्रचुरा ये दिव्या ये च मानुषाः ॥

All of them, together with Yama, deliberate on the appropriate response or remedial measure; and all—whether divine or human—are abundant in desires and thus become subject to evaluation.

Verse 19

तेजसा वचसा चैव दुर्निरीक्ष्यो महाबलः ॥ एकस्थमिव सर्वेषां तेजस्तेजस्विनां तदा ॥

By radiance and by speech he was difficult to behold, possessed of great power; at that time, the splendor of all the radiant ones seemed as though gathered into a single locus.

Verse 20

तस्य पार्श्वे महादिव्या ऋषयो ब्रह्मवादिनः ॥ दीप्यमानाः स्ववपुषा वेदवेदाङ्गपारगाः ॥

At his side stood great, radiant seers—expounders of Brahman—shining with their own splendor, and fully accomplished in the Vedas and the Vedāṅgas.

Verse 21

वेदार्थानां विचारज्ञाः सत्यधर्मपुरस्कृताः ॥ छन्दःशिक्षाविकल्पज्ञाः सर्वशास्त्रविकल्पकाः ॥

They were discerning investigators of the Vedas’ meanings, placing truth and dharma foremost; skilled in the analytical traditions of meter (chandas) and phonetics (śikṣā), and competent in the interpretive methods of all śāstras.

Verse 22

निरुक्तमतिवादाश्च सामगान्धर्वशोभिताः ॥ धातुवादाश्च विविधा निरुक्ताश्चैव नैगमाः ॥

They were adorned by discussions grounded in nirukta (etymological explanation) and by refined debate; beautified by Sāman-chanting and gāndharva musical artistry; and they engaged in various analyses of verbal roots, along with nirukta-based interpretations in the traditional (naigama) sense.

Verse 23

तत्र चैव मया दृष्टा ऋषयः पितरस्तथा ॥ भवने धर्मराजस्य प्रगायन्तः कथाः शुभाः ॥

There I also saw the seers and the ancestors (pitṛs) in the dwelling of Dharma-rāja, singing forth auspicious narratives.

Verse 24

तस्य पार्श्वे मया दृष्टः कृष्णवर्णो महाहनुः ॥ उत्तमः प्रकृताकार ऊर्ध्वरोमा निराकृतिः ॥

At his side I saw one dark in complexion, with massive jaws—imposing in form, of natural appearance, with hair standing on end, and of striking aspect.

Verse 25

वामबाहुश्च दण्डेन प्रवरेण समन्वितः ॥ विकृतास्यो महादंष्ट्रो नित्यक्रुद्धो भयानकः ॥

His left arm was furnished with an excellent staff; his face was distorted, his fangs immense—ever wrathful and terrifying.

Verse 26

शिक्षार्थे धर्मराजेन सन्दिष्टः स पुनः पुनः ॥ शृणोति चैव कालोऽसौ नित्ययुक्तः सनातनः ॥

For the sake of discipline, he was repeatedly instructed by Dharma-rāja; and that Kāla (Time) indeed listens—ever engaged, eternal.

Verse 27

तथान्ये चापरे तत्र शासनॆषु समाहिताः ॥ दृष्टास्तत्र मया तात सर्वतेजोमयी शुभा ॥

So too, others there were intent upon the commands; and there I saw, dear one, an auspicious presence composed wholly of radiance.

Verse 28

अतः परं न कर्त्तव्यं साधनं कथितं बुधैः ॥ बिभ्यन्ति ह्यसुरास्तत्र ऋषयश्च तपोधनाः ॥

Therefore, beyond this, no further practice is to be undertaken—so the wise have stated; for there even the asuras, and the seers rich in austerity, are afraid.

Verse 29

असुराश्च सुराश्चैव योगिनश्च महौजसः ॥ नमस्कार्या च पूज्या च मोहिनी सर्वसाधनी ॥

Asuras and devas alike, and yogins of great power, are to be saluted and honored; and Mohinī—effective in all undertakings—is likewise worthy of reverence.

Verse 30

तस्याङ्गेभ्यः समुद्भूता व्याधयः क्लेशसम्भवाः ॥ अपराश्च महाघोराः व्याधयः कालनिर्मिताः

From his limbs arose diseases born of affliction; and other exceedingly dreadful diseases—fashioned by Time (Kāla)—also appeared.

Verse 31

पौरुषेण समायुक्ताः सर्वलोकनयायताः ॥ प्रकृत्या दुर्विनीतश्च महाक्रोधः सुदारुणः

Endowed with fierce potency and extending their dominion over all worlds; and by nature ill-disciplined and ungoverned—there was Great Wrath, exceedingly dreadful.

Verse 32

महासत्त्वो महातेजाः जरामरणवर्जितः ॥ मृत्युर्दृष्टा दुराधर्षो दिव्यगन्धानुलेपनः

I saw Death (Mṛtyu)—of great substance and great radiance, free from aging and from dying; unassailable, anointed with divine fragrances.

Verse 33

गायकाः हासकाश्चैव सर्वजीवप्रबोधकाः ॥ मृत्युनासहिता नित्यं कालज्ञा कालसम्मताः

There were singers and jesters as well, who rouse all living beings; ever accompanying Death—knowers of Time and aligned with Time’s ordinance.

Verse 34

दिव्याभरणशोभाभिः शोभमानाः सुतेजसः ॥ सवालयवजनच्छन्नैः केचित्तत्र महौजसः

Some there—of great vigor—shone with the splendor of divine ornaments and radiant brilliance, and were covered with garments and fans as insignia.

Verse 35

पर्यास्तरणसंछन्नेष्वासनेषु तथा परे ॥ पूज्यमाना मया दृष्टाः केचित्तत्र महौजसः

Others I saw there, seated on couches and seats covered with spreads, being honored—some endowed with great vigor and splendor.

Verse 36

अनेकाश्च नरास्तत्र वेदनाश्च सुदारुणाः ॥ नारीनरसवरूपाश्च मया दृष्टास्त्वनेकशः

Many men were there, and pains exceedingly dreadful; and I also saw many beings of forms both female and male.

Verse 37

तासां हलहलाशब्दः सर्वासां च समन्ततः ॥ धर्मराजसमीपे तु दारयन्ति धरामिमाम्

From all of them, on every side, arose the cry “halahalā”; and near Dharmarāja they seemed to rend this very earth.

Verse 38

कूष्माण्डा यातुधानाश्च राक्षसाः पिशिताशनाः ॥ एकपादा द्विपादाश्च त्रिपादा बहुपादकाः

There were Kūṣmāṇḍas, Yātudhānas, and Rākṣasas—flesh-eaters—some one-footed, some two-footed, some three-footed, and some many-footed.

Verse 39

एकबाहुर्द्विबाहुश्च त्रिबाहुर्बहुबाहुकः ॥ शङ्कुकर्णा महाकर्णा हस्तिकर्णास्तथाऽपरे

Some were one-armed, some two-armed, some three-armed, and some many-armed; some had conch-like ears, some great ears, and others also had elephant-like ears.

Verse 40

केचित्तु तत्र पुरुषाः सर्वशोभाविशोभिताः ॥ केयूरैर्मुकुटैश्चान्ये चित्रैरङ्गैस्तथाऽपरे ॥

There, some men were adorned with every kind of splendor; others were ornamented with armlets and diadems, and still others bore bodies marked with variegated adornment.

Verse 41

स्रग्विणो बद्धपादाश्च सर्वाभरणभूषिताः ॥ सकुठाराः सकुद्दालाः सचक्राः शूलपाणयः ॥

Some wore garlands, some had their feet bound, and all were adorned with ornaments; some bore axes and spades, some carried discus-weapons, and some held spears in their hands.

Verse 42

सशक्तितोमराः केचित्सधनुष्का दुरासदाः ॥ असिहस्तास्तथा चान्ये तथा मुद्गरपाणयः ॥

Some carried spears and javelins; some were bowmen, difficult to approach. Others held swords, and others likewise carried maces in their hands.

Verse 43

सज्जिता दधिहस्ताश्च गन्धहस्ता ह्यनेकशः ॥ विचित्रभक्षहस्ताश्च वस्त्रहस्तास्तथैव च ॥

They were prepared; some held curd (dadhi) in their hands, and many held perfumes. Some carried various foods in their hands, and likewise others carried garments.

Verse 44

धूपान्प्रगृह्य विविधान्वासांसि शुभदर्शनाः ॥ शिबिकाश्च महाशोभा यानानि विविधानि च ॥

Holding various incenses (dhūpa) and garments, pleasing to behold, there were also palanquins (śibikā) of great splendor and vehicles of many kinds.

Verse 45

वाजिकुञ्जरयुक्तानि हंसयुक्तानि चापरे ॥ शरभैरृषभैश्चापि हस्तिभिश्च सुदर्शनैः ॥

Some conveyances were yoked with horses and elephants; others were yoked with swans. Some were also drawn by śarabhas and bulls, and by elephants of striking appearance.

Verse 46

उज्ज्वला मलिनाश्चैव जीर्णवस्त्रा नवांशुकाः ॥ सुमनाभिमना मूका मारकाः शतमारकाः ॥

Some were radiant, and others were soiled; some wore worn garments, others new clothing. (There were) the well-disposed and the self-conceited, the mute, the killers, and the hundredfold killers.

Verse 47

समार्जारी काचवर्णा कृष्णा चैव कलिस्तथा ॥ धर्महस्ता यशोहस्ता कीर्त्तिहस्तास्तथापरे ॥

There were (figures named) Samārjārī, Kāca-varṇā, Kṛṣṇā, and likewise Kali; and others (named) Dharma-hastā, Yaśo-hastā, and Kīrti-hastā.

Verse 48

एते पुरोगमास्तत्र कृतान्तस्य महात्मनः ॥ यद्येतानि यजेद्विप्रो नास्ति तस्य पराभवः ॥

These were the forerunners there of the great-souled Kṛtānta; if a brāhmaṇa were to worship these, there would be no defeat for him.

Verse 49

नमस्कार्याश्च पूज्याश्च आपन्नेन हि नित्यशः ॥ परितुष्य कृता नित्यं विहिताः सार्वलौकिकाः ॥

They are to be saluted and honored daily by one who is in distress; having been duly satisfied, they are continually appointed (to act) in matters of the common world.

Verse 50

दुष्कृतिनां प्रवेशार्थं यमेन विहितं स्वयम् ॥ तस्मिन् पुरवरे रम्ये रम्या परम शोभना

For the entry of evildoers, Yama himself established it. In that delightful and excellent city, there was a figure of supremely radiant beauty.

Verse 51

कुण्डलाभ्यां पिनद्धाभ्यामङ्गदाभ्यां महातपाः ॥ भ्राजते मुकुटस्तस्य ब्रह्मदत्तो महाद्युतिः

O great ascetic, he/she is adorned with firmly fastened earrings and armlets. Upon that one shines a crown, bestowed by Brahmā, of great radiance.

Verse 52

यमेन पूज्यमाना सा दिव्यगन्धानुलेपनैः ॥ संहारः सर्वलोकानां गतीनां च महागतिः

She is honored by Yama with anointings of divine fragrances. She is the dissolution of all worlds, and the great course—the supreme destination—of all paths.

Verse 53

कामक्रोधविचारिण्यो नानारूपधराः स्त्रियः ॥ जीवभक्षकरा घोरास्तीव्ररोषा भयानकाः

There were women of many forms, moving within the sphere of desire and anger—terrifying, fiercely wrathful, fearsome, and causing the devouring of living beings.

Verse 54

मयूरैः सारसैश्चैव चक्रवाकैश्च वाजिभिः ॥ एवम्रूपा मया दृष्टास्तत्र चान्ये भयानकाः

With peacocks, sārasa-cranes, cakravāka-birds, and horses—such forms I saw there; and others as well, fearsome in their aspect.