Previous Verse
Next Verse

Shloka 36

Adhyaya 12The Son Describes the Narakas: Mahāraurava, Tamas, Nikṛntana, Apratiṣṭha, Asipatravana, and Taptakumbha

क्वाथ्यन्ते विस्फुटद्गात्र-गलन्मज्जजलाविलाः ।

स्फुरत्कपालनेत्रास्थिच्छिद्यमाना विभीषणैः ॥

kvāthyante visphuṭadgātra-galanmajjajalāvilāḥ / sphuratkapālanetrāsthicchidyamānā vibhīṣaṇaiḥ

അവർ വേവിക്കപ്പെടുന്നു—അവയവങ്ങൾ പൊട്ടിത്തെറിക്കുന്നു, മജ്ജ ഒഴുകി ദ്രാവകം കലങ്ങുന്നു—അതേസമയം ഭയാനകമായ ജീവികൾ അവരെ വെട്ടിമുറിക്കുന്നു.

kvāthyanteare boiled
kvāthyante:
Kriyā (क्रिया)
TypeVerb
Root√kvath (धातु)
FormLaṭ-lakāra (लट्/present), Prathama-puruṣa (3rd person), Plural; Ātmanepada; passive sense ‘are boiled’
visphuṭat-gātra-galat-majja-jala-avilāḥturbid with marrow-water flowing from burst limbs
visphuṭat-gātra-galat-majja-jala-avilāḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootvisphuṭat+gātra+galat+majjan+jala+avila (प्रातिपदिक)
FormMasculine, Nominative, Plural; multi-member तत्पुरुष: ‘turbid (avila) with marrow-water (majja-jala) flowing (galat) from bursting limbs (visphuṭat-gātra)’
sphurat-kapāla-netra-asthiquivering skulls, eyes, and bones
sphurat-kapāla-netra-asthi:
Karma (कर्म/object, as part of passive construction)
TypeNoun
Rootsphurat+kapāla+netra+asthi (प्रातिपदिक)
FormNeuter collective in compound; used as object-base for next participle; द्वन्द्व: kapāla+netra+asthi = ‘skulls, eyes, bones’ with qualifier sphurat ‘quivering/flashing’
chidyamānāḥbeing cut apart
chidyamānāḥ:
Kriyā-viśeṣaṇa (क्रिया-विशेषण/predicative)
TypeAdjective
Root√chid (धातु)
FormPresent passive participle (शानच्/मान) ‘chidyamāna’; Masculine, Nominative, Plural; ‘being cut/torn’
vibhīṣaṇaiḥby dreadful (agents/means)
vibhīṣaṇaiḥ:
Karaṇa (करण/instrument)
TypeAdjective
Rootvibhīṣaṇa (प्रातिपदिक)
FormMasculine/Neuter, Instrumental (3rd/तृतीया), Plural; ‘by terrible (means/beings)’
Pitā instructing Putra

{ "primaryRasa": "bhayanaka", "secondaryRasa": "raudra", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

Graphic naraka descriptionConsequences of pāpaFear as deterrent (bhaya-pradarśana)

FAQs

The extremity of imagery is pedagogical: it aims to shock the listener into ethical self-regulation and to affirm that embodied harm caused to others returns as embodied suffering.

Didactic material reinforcing dharma and karma-phala; not directly sarga/pratisarga/manvantara/vaṃśa/vaṃśānucarita.

Boiling and disintegration symbolize the dissolution of the ‘constructed self’ under the pressure of one’s own actions; the skull-eye-bone motifs underscore mortality and the stripping away of pretenses.