[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Dark Ages](https://indike.org/pramana/in.darkages) › [Travellers (1500–1858)](https://indike.org/pramana/in.darkages.travel) › [Storia do Mogor](https://indike.org/pramana/in.darkages.travel.manucci) › [Storia do Mogor (Irvine)](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine) › 249 # Storia do Mogor 249: CHAPTER II · WHAT THE HINDUS SAY OF PARADISE AND OF HELL Storia do Mogor (Irvine) 249 - **Language:** English ### CHAPTER II · WHAT THE HINDUS SAY OF PARADISE AND OF HELL ### [249.1](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.249.1) They imagine that we enter into glory in five different places. The first they call Zoarcan (Swargam). It is here that in their opinion dwells the king of the gods, called Devydyrey (Devendra), with his two wives Yzachy (Sachi) and Indariny (Indrani), and five mistresses famous for their excessive beauty. There the three hundred and thirty thousand million gods keep him company, and with several millions of mistresses taste and enjoy delight of every sort. They, too, share in the glory of Swarga. They add that forty-eight thousand ascetics participate in this felicity, and without their advice the gods can order nothing in this world or the other. As for this heavenly glory and their esteem for it, they cannot be great, because they hold that several pleasures of this world rise above and surpass those of the other ; for their king of the gods was not content with the delights there, and quitting what they imagine to be his glory there, came to enjoy those of this world. To confirm this fantastic belief, they relate a fable. To the river Ganges came an ascetic called Gaudame (Gautama), who lived there with his wife Gaudalay (Ahalya), and she was, according to them, very beautiful, so much so that the king of the gods resolved to consort with the ascetic, and share this part of his mortification. ### [249.2](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.249.2) In order to gain more time for his wiles, and knowing that the ascetic went every morning at cock-crow to bathe in the Ganges, he crowed two or three times at midnight in imitation of a cock, quite close to the ascetic's house. Not to break his good habits, the ascetic rose promptly and went away to the river. But finding her (the river) still asleep, he concluded from this \[104\] that the cock had not crowed, but he had imagined it in a dream. Returning to his home, he found the king of the gods with his wife, and at this he was so angered that he cursed the king, saying, ' May all the members of your body be transformed into the likeness of that wherewith you committed adultery and accomplished your desires.' ### [249.3](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.249.3) Without delay, so they say, the malediction did its work. The poor god, ashamed at finding himself in a condition unfit for view, threw himself at the feet of the ascetic, supplicating him to do away with such a degrading penance. The ascetic complied at once in part, and ordained that his sight should always make him see things in one way, while to others he should appear to be full of eyes. In this pitiable state the king of the gods found himself. If such be the state of the king, you can easily conjecture the obscene condition of his subjects. As for the adulteress, she expired on the spot under the curse of her husband. But being taken by Vishnu, she was revived, and peace was made with her husband. By this fable it can be seen that Deviderey (Devendra) is not less than a god. The second place is styled Vaycondam (Vaikuntham). They say that Vishnu dwells here with his two wives and a bird used by him to ride upon. For this reason all Hindus worship this very bird with such veneration that kings and princes when they come forth, if they see it fly by, descend from their palanquins or other vehicle, and prostrate themselves on the ground and pay it adoration. The followers of Vishnu say that after death they go to this heaven, and just as fire converts into its own substance whatever is put upon it to feed it, so also Vishnu converts into part of himself all those who have the felicity of beholding him in his glory. ### [249.4](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.249.4) The third place of glory is called, according to our authors, Caylachaon (Kailasam), which is, they say, a mountain of silver situated towards the north, and there (as they say) dwells Rudra with his wives. There, too, is found his bull upon which he rides. It is here that, according to their legend, all those go who belong to the sect of Rudra — that is, those with the litigants, and several other groups. When you ask them the nature of the heavenly felicity enjoyed in this place, they answer you that it lies in the enjoyment shared in by the gods as well as by men, their followers, of every sort of delight and grandeur. Besides dwelling in the presence of the god, some serve to fan him and prevent his feeling the heat ; others hold a spittoon for him, so that His Mightiness may not demean himself by spitting on the ground ; others hold lighted torches to prevent his being inconvenienced by darkness — in short, all wait on him for one purpose or another, and all make themselves useful. In addition, as they assert, he has numerous mistresses. From all the things these poor creatures say, it can be clearly seen that he is not God, nor is such a region worthy the name of heaven. ### [249.5](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.249.5) The fourth region of glory, according to the authors, is named Brama Logaon (Brahma-lokam), which means 'Brahma's world' ; they also call it Satia Logaon (Satya-lokam), which means 'World of Truth.' In this region of glory there dwell, so they say, Brahma and his wife Sarasvady (Saraswati), and a swan, the bird on which, as they say, he rides, and this bird is found in no other place. They give few details about this heaven, for the truth is that they know nothing beyond the name, and are ignorant of its properties. The fifth region of glory is called Melaonpadar (Mel-am-padam), which is, 'Place superior to all others.' In it is to be found, as they say, the First Cause, whom they call Parubravastu (Parama-vastu), which means 'Most excellent essence.' They say that the felicity here enjoyed consists in five things, called by them sunitiam (santiyam), samippiam (samipyam), sanchiam (sayujyam), sarrupiam (sarupyam), salochiam (salokyam), which mean 'presence,' 'proximity,' 'mingling,' 'corruption,' and 'vision.' At this point they divide in opinion, for some say it needs only some of these things to make a man exceedingly happy ; the others that all five are needed. They assert that their religious orders, named Sanyasls, acquire them, and when they die enjoy fruition of them all. As for hell, they say it is not only underneath this world, but also below six others, which they describe as following one after the other beneath our world. ### [249.6](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.249.6) In this spot, as my authors say, there exists as president and executioner of sentences a minister of Chivem (Sivam) called Yamadar Maharaige (Yamadhar, Maharaj), with a scribe they call Chistranguptam (Chitraguptam), who keeps an account of all the sins and all the good deeds of mankind. When a man dies they believe he is led before the president of hell, who asks him whether he prefers first to enjoy the reward of his good deeds, or undergo the due punishment of his sins. According to the choice and the reply of the dead man, the said president pronounces sentence. If he wishes first to obtain the reward of his virtues either in the Zoarcan (Swargam), or other region which he prefers, orders are given that afterwards he must return to hell to expiate his faults. But after he has given satisfaction in this said hell for his evil deeds, he is born again, each one according as he has done good or evil. For he who has worked evil, and belonged to a poverty-stricken family, comes to life again in one still more miserable. They say, for example, that a Brahman who during life should have served and lived one month with Chutres (Shudras), the lowest and most despised of all the castes, will not fail to be chastened in hell for this sin. He will either re-enter life in the Shudra caste or in some other ten million times lower and more degraded. ### [249.7](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.249.7) Upon this subject they say that it is part of their faith to believe that even if the Brahman had not served that class of people, but only conversed with them, he could not avoid having the same punishment. As for the penalties endured by men in hell, they say that in that place are all imaginable torments and sufferings. In it are to be found all kinds of venomous animals for torturing men. If at the moment of death a man takes hold of a cow's tail, and receives a little water from a Brahman's hand and spills it upon the ground, giving some money in alms to the Brahman who brought the cow, he who does all this is assured, they believe, that by these good deeds the cow will go to wait for him in the other world close to a river of fire, adjoining the town where dwells the president of hell. The river is called Vaicarany (Vaikarni). At that spot the cow holds out its tail, the defunct seizes it, and crosses over tranquilly to the farther side of the river of fire. Not only does Eyamen (Yama) preside over all these things and everything else that goes on in hell, but he is also the god of death. According to them, their belief is that he died and came to life again, and here is the story that they tell about it. There was an ascetic named Maruganda Magarecchi (Maharshi Mrikanda), who sorrowed for the want of children. He asked for them from Echivem (Sivam) with many prayers. Siva inquired if he wished many sons or one; ### [249.8](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.249.8) if he wished for several, they would live for a long time \[106\], but would be wicked men. If he would be satisfied with one, he would be good, but would not survive beyond sixteen years of age. The ascetic elected to have one son only, although he objected greatly to losing him at so tender an age. The son, then, was born to him, and he named him Mercadem (Markandeya). When the boy grew up, he devoted himself ardently to the service of Siva, and offered up to him arquineis (arghyam), which is a sort of sacrifice of flowers, at Turrcadau (Tiruvengada), a place celebrated among the Hindus. However, when the sixteen years were passed, the minions of Yama, God of Death, came for him. The youth declared absolutely that he did not mean to die, and the King of Death's underlings beat a retreat. Sad and shame-faced they returned to report to their master that Markandeya would not die, and had no reasons leading him to wish an end of his life. On hearing that he was defied, the King of Death flew into a passion, hastily bestrode his buffalo, and hied to Markandeya. He talked to him and tried to persuade him by many a reasoning that he had no right to wish for longer life, for Siva had accorded no more than sixteen years of life in the promise made to the ascetic, his father. But Markandeya turned a deaf ear to all his persuasions, replying persistently and boldly to the King of Death that he need not worry himself so much; he absolutely had no intention of dying. ### [249.9](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.249.9) Then, to escape the wrath of the God of Death, he threw his arms round the idol of the lingam. Seeing this, the grisly monarch, supporting himself on his buffalo, threw a rope round the neck of Markandeya and the lingam which he was hugging. When he attempted to carry away the whole into hell, Siva jumped out of the lingam and planted a mighty kick upon his infernal and mortuary Majesty, whereby he was deprived of life. Thus the god delivered his worshipper Markandeya. When the God of Death had passed from the number of the living, no one was left as slayer of mankind. Thus they multiplied so exceedingly that the earth groaned beneath the burden of their multitude. In fact, the world was driven to demand relief from the gods, who went in a body to Siva to ask his reason for killing the King of Death. Siva answered that when he granted sixteen years of life to Markandeya, his meaning was that, whatever his true age, he should always look like sixteen. Yama, misinterpreting his meaning and paying no respect to his (Siva's) lingam, round which Markandeya had put his arms, wanted to kill the youth, and by this act of contempt to show his own power and carry Markandeya off into hell. This was the reason for which he (Siva) had taken the god's life. ### [249.10](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.249.10) The gods, having listened to these reasons, decided that they were not acceptable, nor of sufficient weight to allow the world to be inconvenienced, as it was, by the innumerable inhabitants then upon it, which it could no longer carry or provide with sustenance. By this and such-like arguments they forced Siva to resuscitate the King of Death, that he might diminish the excessive population of the earth. Siva, who had overlooked these consequences, was convinced by their strong arguments, and changing his opinion, brought back to life \[107\] Yama, King of Death, conferring on him the same powers as before. By virtue thereof he sent out a proclamation through the public crier, ordaining that all the old must die and no respite would be given. But before the crier had made this ordinance public, he got drunk, mounted an elephant, set the cymbals beating, and announced to all the world the following declaration : 'Yama, King of Death and ruler of Hell, ordains that every fruit, raw or ripe, every flower, and every leaf, shall fall from the trees.' ### [249.11](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.249.11) They state that after the publication of this ordinance old people and young, youths and infants, began to die — a strange thing, for up to that tragic occurrence none but the old fell a prey to the King of Death, executioner of the pains of hell, though, according to their false belief, these are endured by no one eternally ; and owing to this error, as it would seem, the poor creatures find it so much the less difficult to give way to their sins. --- Source: [https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.249](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.249) · Pramāṇa