The Padma Purana
by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291
This page describes janaka releases sinners from hell which is chapter 30 of the English translation of the Padma Purana, one of the largest Mahapuranas, detailling ancient Indian society, traditions, geography, as well as religious pilgrimages (yatra) to sacred places (tirthas). This is the thirtieth chapter of the Patala-Khanda (Section On The Nether World) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.
Chapter 30 - Janaka Releases Sinners from Hell
[Sanskrit text for this chapter is available]
1-7. Then the horse, adorned with the note, reached Tejaḥpura (city) in which king Satyavān truthfully protected his subjects. Then Raghunātha’s younger brother (Śatrughna) with a retinue of a crore going after the horse went in front of (the king) the conqueror of cities. Having seen the beautiful city, adorned with variegated ramparts, shining with golden pitchers all round, adorned at every place with thousands of temples of deities (Śatrughna said to Sumati). “In it monasteries of ascetics, full of ascetics, look beautiful. Here flows the great goddess (Gaṅgā), remaining on the head of him having three eyes (i.e. Śiva), and crowded with swans and ducks, and resorted to by hosts of sages. O Sir, in every house of brāhmaṇas smoke produced from the sacred fire purifies those whose minds were overflowing with sins.” With his mind amazed due to the joy produced on seeing that city Śatrughna, the subduer of his enemies, said to Sumati.
8. O minister, tell (me), whose city this is, which being seen by me, gives joy to my mind as it is righteously protected.
9. Hearing these words of king Śatrughna, Sumati told him everything properly and without exaggeration.
10-13. O lord, being attentive, listen to the auspicious tales of Viṣṇu’s devotees, hearing which one is freed from sins like the murder of a brāhmaṇa. Satyavān is a king who is liberated while living, is a bee resorting to the lotuses in the form of Rāma’s excellent feet, knows sacrifices and their constituents, is a performer of sacrifices and a great protector, whom his father known as Ṛtambhara-famous in the world and very religious, obtained after having propitiated the cow by means of many vows. The cow, pleased (with him) gave him a son, adorned with many virtues and having a great charm, (called) Satyavān. Know that best king.
14-15. Who is king Ṛtambhara? Why did he worship the cow? How did he have a son—a devotee and worshipper of Viṣṇu? Tell me all this account of the devotee of Viṣṇu. When heard, it removes the mountain of the great sins of beings.
16-18. Hearing these very meaningful words of Śatrughna, he clearly told him the story about his origin. Formerly there was king Ṛtambhara who was childless. He had many wives, but did not have a child on (i.e. from any one of) them. Then he, intent on his well-being, asked the sage named Jābāli who had luckily come there, the cause of (i.e. leading to) the birth of a son.
19-21. O lord, tell me, the childless one, the words leading to the birth of a son. Knowing from you that by doing which an excellent child (i.e. a son) holding (i.e. continuing) my family will be born to me, I shall certainly carry out these excellent words (of you). (I shall give) a gift, (I shall observe) a vow, (visit) a sacred place or (perform) a sacrifice, O best sage.
Hearing these words of the king longing for a son and bowing to him, the best sage told him words leading to the birth of a son.
22-30. O lord, there are three means for him who longs for a child: Viṣṇu’s grace, grace of a cow or of Śiva. Therefore, O king, you offer worship to a cow having a divine body, in whose tail, mouth, horn and back gods live. When she is pleased, she will give what is longed for (and) is accompanied by righteousness. Knowing thus, O Ṛtambhara, offer worship to a cow. The ancestors of him and the deities also are always pleased with him who everyday worships a cow with grass etc. All the desires of him, of a pious vow, who gives a cow her daily measure of food, are really fulfilled. A thirsty cow tied at home, an unmarried daughter in menses (i.e. who has attained puberty) and a deity with faded flowers destroy the religious merit obtained before. The ancestors of him who forbids a cow that is eating her grass (i.e. grass meant for her), are on the point of falling (into hell). That foolish man who beats a cow with a stick, goes, bereft of his hands, to the city of Dharmarāja (i.e. Yama). The ancestors who have gone down (to hell), of him who wards off the gadflies, dance (saying): “This fortunate son (i.e. descendant) of me (of us) will emancipate us.”
31-37. In this case they narrate this ancient account: the wonderful event of Janaka that formerly took place in the city of Dharmarāja (i.e. Yama). Once king Janaka gave up his life by means of abstract meditation. Then an aeroplane decorated with a mass of small bells came (there). Then the king, with his body being carried by servants, got into it, and went (to heaven). On his way he went near the city of Yama. Then sinners were being oppressed in crores of hells. Having received the wind (i.e. breezes blowing) from the body of Janaka they became happy. The affliction due to the tormentation in hell became joyful (i.e. bearable) for them. Due to the wind (i.e. breezes blowing) from Janaka’s body, their great misery perished (i.e. disappeared) at that time. Then the beings oppressed due to sins, not desiring separation from him, lamented very much. They uttered piteous words to him: “O blessed one, do not go from here. We who are tormented, are happy due to the wind (i.e. breezes blowing) from your body.”
38-39. Hearing these words, the very righteous king, filled with a flood of pity, thought in his mind: ‘If the beings are happy here due to the touch of the wind (i.e. breezes blowing) from my body, I shall stay in this city only. This is charming heaven (for me).’
40-43a. Thinking like this, the king, with his mind being sympathetic, and causing happiness to beings, stayed there only in front of the hell. Dharma (i.e. Yama), causing severe torment to the sinners, came there at the door of hell. Then he saw king Janaka, doer of great meritorious deeds, full of pity, who had stood at the door (having come) in an aeroplane. The lord of the dead bodies (i.e. Yama), smiling, said these words to Janaka:
43b-53. “O king, why have you, the crest-jewel of piety, come here? This is a place for the wicked sinners who cause harm to the life (of others). O king, men like you, who do meritorious acts, do not come (to this place). Those men who are intent upon deceiving others, who are engaged in censuring others, and are intent on (grabbing) other’s wealth, alone come here. That man who would abandon his wife who is religious and absorbed in serving him without her fault, would come here. He who, greedy through attachment for wealth, deceives his friend, comes here, and receives intense torment from me. Having bound the man who, a foolish one, does not remember Rāma mentally, with words or acts, through hypocrisy, hatred, or ridicule, I throw him among these and cause him to be boiled. Those who have remembered the lord of Ramā, leave my place and quickly go to Vaikuṇṭha. O very intelligent king, my servants, unable to look at (people) like you, bring those who are great sinners. Therefore, O great king, go, enjoy many pleasures. Having got into an excellent aeroplane, enjoy the (fruit of the) religious merit earned by you.” Having heard these words of Dharmarāja (i.e. Yama), the lord of that (city), he, full of the flood of compassion, said to him:
54-55. O lord, due to pity for (these) beings I (shall) not go (to Vaikuṇṭha). Comforted by the wind (i.e. breezes blowing) from my body, they are staying here. O king, if you release all these living in hell, then, being happy, I shall go to heaven resorted to by meritorious persons.
56. Hearing these words, he, pointing out to him each one of the many dwelling in hell, said to Janaka:
57-65. This one cohabited with his friend’s wife that confided in him. Therefore, I have roasted him on an iron-pale for a myriad of years. Then having thrown him—the defaulter—into the species of pigs, he, marked with the marks of a eunuch, would be cast down into the species of human beings. This one repeatedly and forcibly embraced the wife of another (man). Therefore he, is roasted in Raurava (hell) for a hundred years. This wicked one stole the wealth of others and enjoyed it. Therefore, having cut off his hands, I shall cook him in puss and blood. This one did not honour and welcome a guest oppressed with hunger that had come to him even by words. Therefore, he should be dropped into the Tāmisra (hell) full of fuel. Let him, troubled by bees, meet with torment for a hundred years. This one, being shameless, loudly reviled another person. This one too sending forth his ears (i.e. with great interest) listened that reviling many times. Therefore, these two have fallen into a dark well. This one who had deceived his friend being dejected, is very much roasted in Raurava hell. Therefore, making them eat the fruit of their sins, I shall release them. O best among men, you, accumulating a heap of religious merit (would please) go (to heaven).
66. Thus he pointing out the sinful beings became quiet. The devotee of Rāma with his eyes full of pity said:
67. Tell me quickly how the miserable beings can be free from hell and doing what would they obtain happiness.
Dharma (i.e. Yama) said:
68-71. These have never propitiated Viṣṇu. They have never listened to his stories. How can (these) sinners (then) be free from hell? If, O great king, you (desire to) release them, even though they are great sinners, then give them that religious merit (of you about) which I shall tell (you now). Once, having got up in the morning, you meditated with pure heart upon this Śrī Raghunātha (i.e. Rāma) who is called the remover of great sins. Give them that religious merit which you collected when you uttered with pure heart the name Rāma, Rāma; by that their freedom from hell would take place.
72-77. Hearing these words of the intelligent Dharmarāja (i.e. Yama), the great king gave (them) the religious merit obtained by him from his birth. (He said:) “Let there be pleasing release of these from hell due to the religious merit earned (by me) from birth by the worship of Raghunātha.” When he was speaking like this, the beings dwelling in hell that moment only became free from hell and became divine-bodied. They said to king Janaka: “O king, by your favour we have been in a moment freed from miserable hell, and will (now) go to the highest position.” He intent on showing kindness to all beings, seeing those men resembling the sun freed from hell, was very much pleased in mind. All those, praising Janaka, the great king, the treasure of pity, went to heaven adorned by gods.