तेषां तथाविधानां तु लोकानां मुनिपुङ्गव। उपर्युपरि शक्रस् लोका दिव्या गुणान्विताः
Above the worlds of such beings, O foremost of sages, are the divine realms of Indra, endowed with virtues.
परतो ब्रह्मणस्तस्य लोकस्तेजोमयः शुभः। यत्र यान्त्यृषयो ब्रह्मन्पूताः स्वैः कर्मभिः शुभैः
Beyond that is the radiant, auspicious world of Brahman, where purified seers go, O Brahman, by their own virtuous deeds.
ऋभवो नाम तत्रान्ये देवानामपि देवताः। तेषां लोकाः परतरे यान्यजन्तीह देवताः
There, others called the Ribhus, who are gods even among the gods, dwell; their worlds are still higher, which the deities here worship.
स्वयंप्रभास्ते भास्वन्तो लोकाः कामदुघाः परे। न तेषां स्त्रीकृतस्तापो न भोगैश्वर्यमत्सरः
Those worlds are self-luminous, shining, and wish-fulfilling, supreme; there is no suffering caused by women, nor pride in enjoyment or wealth.
न वर्तयन्त्याहुतिभिस्ते नाप्यमृतभोजनाः। तथा दिव्यशरीरास्ते न च विग्रहमूर्तयः
They do not maintain themselves by offerings, nor do they eat ambrosial food; their bodies are divine, and they are not forms of conflict.
नासुखाः सुखकामास्ते देवदेवाः सनातनाः। न कल्पपरिवर्तेषु परिवर्तन्ति ते तथा
Those godly gods, eternal, are not unhappy, being desirous of happiness; nor do they change with the cycles of time.
रजरा मृत्युः कुतस्तेषां हर्षः प्रीतिः सुखं न च। न दुःखं न सुखं चापि रागद्वेषौ कुतो मुने
For them, O sage, there is no passion, death, delight, affection, or happiness; neither sorrow nor joy, nor attachment or aversion.
देवानामपि मौद्गल्यकाङ्क्षिता सा गतिः परा। दुष्प्रापा परमा सिद्धिरगम्या कामगोचरैः
O Maudgalya, that supreme state is desired even by the gods; it is most difficult to attain, the highest perfection, inaccessible to those attached to desire.
त्रयस्त्रिंशदिमे लोकाः शेषा लोका मनीषिभिः। गम्यन्ते नियमैः श्रेष्ठैर्दानैर्वा विधिपूर्वकैः
These thirty-three worlds, and the remaining realms, O wise one, are reached by the best disciplines or by prescribed gifts.
सेयं दानकृता व्युष्टिरनुप्राप्ता सुखं त्वया। तां रभुङ्क्ष्व सुकृतैर्लब्धां तपसा द्योतितप्रभः
This prosperity, gained by giving, has come to you, bringing happiness; enjoy that, won by good deeds, O radiant one, shining with austerity.
एतत्स्वर्गसुखं विप्र लोका नानाविधास्तथा। गुणाः स्वर्गस्य प्रोक्तास्ते दोषानपि निबोध मे
This is the happiness of heaven, O Brahmin, and likewise the various worlds; the virtues of heaven have been described—now hear its faults from me.
कृस्य कर्मणस्तत्रभुज्यते यत्फलं दिवि। न चान्त्क्रियते कर्म मूलच्छेदेन भुज्यते
There, the fruit of action is enjoyed in heaven, but the action is not ended at the root—it is only experienced.
सोऽत्रदोषो मम मतस्तस्यान्ते पतनं च यत्। सुखव्याप्तमनस्कानां पतनं यच्च मुद्गल
Therefore, in my view, that is a fault, and at its end there is a fall; and for those whose minds are filled with happiness, O Mudgala, there is also a fall.
असंतोषः परीतापो दृष्ट्वा दीप्ततराः श्रियः। यद्भवत्यवरे स्थाने स्थितानां तत्सुदुष्करम्
Dissatisfaction and distress arise when one sees brighter prosperity; for those who remain in a lower place, that is very difficult to bear.
संज्ञामोहश्चपततां रजसा च प्रधर्षणम्। प्रम्लानेषु च माल्येषु ततः पिपतिषोर्भयम्
Confusion of awareness, the arrogance of those who fall, agitation from passion, and fear when garlands wither and one is about to descend—these arise.
आब्रह्मभवनादेते दोषा मौद्गल्य दारुणाः। नाकलोकेसुकृतिनां गुणास्त्वयुतशो नृणाम्
O Maudgalya, these terrible faults extend even up to Brahma’s abode; but in the heavenly worlds, the virtues of the righteous are present among people by the tens of thousands.
अयं त्वन्यो गुणः श्रेष्ठश्च्युतानां स्वर्गतो मुने। शुभानुशययोगेन मनुष्येषूपजायते
Yet, O sage, there is another supreme virtue for those who have fallen from heaven: through the power of auspicious impressions, it arises among humans.
तत्रापि स महाभागः कुले महति जायते। न चेत्संबुध्यते तत्रगच्छत्यधमतां ततः
There too, O greatly fortunate one, he is born into a noble family; but if he does not awaken there, he then falls to a lower state.
इह यत्क्रियते कर्म तत्परत्रोपभुज्यते। कर्मभूमिरियं ब्रह्मन्फलभूमिरसौ मता
Whatever action is performed here is enjoyed as its result elsewhere; this world, O Brahman, is the field of action, while that is considered the field of result.
महान्तस्तु अमी दोपास्त्वया स्वर्गस्य कीर्तिताः। निर्दोष एव यस्त्यन्यो लोकं तं प्रवदस्व मे
These, as you have described, are the great faults of heaven; if there is any other world free from fault, tell me of it.
ब्रह्मणः सदनादूर्ध्वं तद्विष्णोः परमं पदम्। शुद्धं सनातनं ज्योतिः परं ब्रह्मेति यद्विदुः
Above the abode of Brahma is that supreme station of Vishnu, which is pure, eternal light, known as the highest Brahman.
न तत्रविप्र गच्छन्ति पुरुषा विषयात्मकाः। दम्भलोभमहाक्रोधमोहद्रोहैरभिद्रुताः
There, O Brahmin, those whose nature is bound to sense-objects do not go—those overwhelmed by hypocrisy, greed, great anger, delusion, and hostility.
निर्ममा निरहंकारा निर्द्विन्द्वाः संयतेन्द्रियाः। ध्यानयोगपराश्चैव तत्रगच्छन्ति मानवाः ।।]
Those who are free from possessiveness and ego, beyond dualities, with controlled senses, and devoted to meditation and yoga—such people reach that place.
एतत्ते सर्वमाख्यतं यन्मां पृच्छसि मुद्गल। तवानुकम्पया साधो साधु गच्छाम माचिरम्
All this, O Mudgala, which you have asked me, has been explained to you; out of compassion for you, O virtuous one, let us go without delay.
एतच्छ्रुत्वा तु मौद्गल्यो वाक्यं विममृशे धिया। विमृश्य च मुनिश्रेष्ठो देवदूतमुवाचह
Hearing this speech, Maudgalya reflected in his mind; and after considering, the best of sages spoke to the divine messenger.
देवदूत नमस्तेऽम्तु गच्छ तात यथासुखम्। महादोषेण मे कार्यं न स्वर्गेण सुखेन चा
O divine messenger, I bow to you; go, dear one, as you please. I have no business with great fault, nor with the happiness of heaven.
पतनान्ते महादुःखं परितापः सुदारुणः। स्वर्गभाजः पतन्तीह तस्मात्स्वर्गं न कामये
At the end of the fall, there is great suffering and intense distress; those who enjoy heaven fall here, therefore I do not desire heaven.
यत्रगत्वान शोचन्ति न व्यथन्तिचलन्ति वा। तदहं स्थानमत्यन्तं मार्गयिष्यामि केवलम्
I will seek only that ultimate place where, having gone, one does not grieve, is not afflicted, nor returns.
इत्युक्त्वा स मुनिर्वाक्यं देवदूतंविसृज्य तम्। शिलोञ्छवृत्तिमुत्सृज्य शममातिष्ठदुत्तमम्
Having spoken thus to the divine messenger, the sage dismissed him, abandoned the practice of gleaning, and established himself in supreme tranquility.
तुल्यनिन्दास्तुतिर्भूत्वासमलोष्टाश्मकाञ्चनः। ज्ञानयोगेन शुद्धेन ध्याननित्यो बभूव ह
Becoming equal in praise and blame, regarding earth, stone, and gold alike, ever devoted to pure knowledge and meditation, he became steadfast.