The concept of hell in Hinduism

   This article is in response to Mr. Anderson's observation at: Prophet Muhammad in Hindu scriptures. Mr. Anderson quotes the following verse from the Gita to show that the word `hell' is a borrowing from Christianity and Islam.

O Krsna, maintainer of the people, I have heard by disciplic succession
that those who destroy family traditions dwell always in hell
(Gita 1:43)

 

    Historians and theologians are of the opinion that the concepts of Immortal souls, Resurrection of body, Devil as God's adversary, Hell and Heaven, and perhaps even the expectation of a Saviour, are all in one form or another, borrowings from Zoroastrianism.[1],[2] However, I am yet to see a scholarly opinion saying that the Gita has been influenced by Christianity and Islam. I disagree with Mr. Anderson's view that the belief in `hell' is contrary to the doctrine of Samsara (rebirth) in Hinduism. The concept of hell in Hinduism is very different from that described in Judaic religions. The hell in Hinduism has been explained, either as a `worldly suffering' or `celestial suffering'.

(i) Hell as worldly suffering

    For the Hindus, more particularly for Jains and Buddhists, the universe is a place of misery and sorrow. In all ancient Hindu texts, hell mean only a state of worldly suffering. Says Swami Vivekananda: "In India, the idea of the goal (salvation) is this: There are heavens, there are hells, there are earths, but they are not permanent. If I am sent to hell, it is not permanent. The same struggle goes on and on whatever I am. How to go beyond all this struggle is the problem ........ The Indian idea is not to go to Heaven. Get out of this earth, get out of hell, and get out of heaven! What is the goal? It is freedom! You must be free" (Complete Works 6:57).[3]

    I quote verses from Tirukkural and Thirumandiram, two ancient Tamil texts, to show that the idea of hell is not a contradiction to the Hindu doctrine of `samsara' (cycles of rebirth). Says Thirumandiram, an ancient Tamil scripture of Saiva Siddhanta belonging to 600 A.D.

He created hell and heaven and endless births too
(Thirumandiram 2544)

It will be clear from these following verses that that idea of "hell" and "heaven" here refers to earthly sorrows and pleasures.

"A fool does deeds in a single birth
That will plunge him in hell (alaru) in the succeeding seven"
(Tirukkural 835)
Having experienced hell and heaven, Jiva leaves Subtle body;
Entering Causal body its course continues;
And unto the Yogi that transmigrates, enters yet another body;
Thus entangled in cycle of birth and death.
(Thirumandiram 2133)

(ii) The problem of translation

   While dealing with the problems in translating the religious culture of the source language (ST) to the target language (TL), V. Ramasamy in his book “On Translating Tirukkural” makes the following remarks:[4] “Thought the concept of hell and heaven is available in the English language, the SL and TL differ in their details. These two words are described in so many couplets. There are four phrases (used in Kural) to describe the hell: (i) alaru – a slimy lake, (ii) irul ser innaa ulakam (இருள் சேர் இன்னா உலகம்) – dark world of suffering, (iii) aarirul (ஆரிருள்) – world of darkness and (iv) teeyuli (தீயுழி) – place of fire.” Since these words have different meanings, Ramasamy stresses the importance of translating these words properly: “The translators should prefer to give literal meaning of these words so that the TL readers will have a clear idea about the concept of hell in SL. Otherwise they will tend to equate their own concept of hell with that of the SL. Pragmatic equivalence can be avoided in these contexts.”

The Hindu belief is, one will either "sink to the hell" or "ascend to the heaven". The idea of `hell' occurs in Buddhist and Jain scriptures too! Says the Buddha in Dhammapada:

Some are born in the human womb, evildoers in hell (Niraya),
Those on the good course go to heaven; while those without effluent, totally unbound.
(Dhammapada 126)

 

    Commenting on this verse, translator Thanissaro Bhikkhu says: "Heaven and hell, in the Buddhist view of the cosmos, are not eternal states. One may be reborn on one of the various levels of heaven or hell as the result of one’s kamma on the human plane, and then leave that level when that particular store of kamma wears out".[5]

 

In fact an entire chapter in Dhammapada (Chap. 22) is titled Hell (Niraya)! Will Mr. Anderson say that this is also a borrowing from Islam and Christianity?

(iii) Hell as celestial suffering

    The Hindu texts imply that hell could also mean some sort of celestial suffering which the soul experiences before it is reborn. Says Sri Aurobindo: "The Vedantic thought did not envisage rebirth as an immediate entry after death into a new body .......... before the soul is attracted before terrestrial existence, an interval in which it assimilates its terrestrial experiences ........ During this interval, it must dwell in states and worlds beyond and these may be favourable or unfavourable to its future development" [18].[6]

    Thirumandiram, an ancient Tamil Scriptural Classic of 600 A.D. depicts this dwelling of the soul in hellish or heavenly states before it enters a new body:

The Jiva pushed by Malas,
Enter hell, heaven and earth, and stand sore troubled;
--All these vanished away when Grace does descend.
(Thirumandiram 2313)

 

We see this view being expressed in Manu Smriti (Laws of Manu), one of the early Hindu Scriptures.

 

"He who accepts presents from an avaricious king
who acts contrary to the Institutes (of the sacred law),
will go in succession to the following twenty-one hells: ....."
(4:87-90)

 

    In Jainism too, hell is implied as a stage between death and rebirth. The Akarangasutra, considered the oldest Jain scripture extant written in ancient Prakrt [19], says:

The world is greatly troubled by women.
They (viz. men) forsooth say, 'These are- the vessels (of happiness).'
But this leads them to pain, to delusion, to death, to hell,
to birth as hell-beings or brute beasts.
The fool never knows the law.
(I Book: 2.4.3)

 

    Contrary to what Mr. Anderson believes, the word hell existed in Hindu, Buddhist and Jain scriptures even before the advent of Islam and Christianity. Perhaps it is only in later stages, after the influence of Christianity and Islam, that the Vedic concept of hell and heaven was interpreted in the Judeo-Christian way in the Puranas. Says Swami Vivekananda: "In the Vedas, there is no mention of hell. But our Puranas, the later works of our scriptures, thought that no religion could be complete, unless hells are attached to it, and so they invented all sorts of hells" (Complete Works 1:400).³