File: blk00175.txt
Tickets for Dragon trade ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR V! t.io/feed/131JuvBgFwNEa5nMny2finR 2014-09-13 450660e9 3dbc301b817d4c2e7759 in Squat, Arthur Giv es Us a Tour - EDIT p://youtu.be/CQykZrg :btih:93e4120952a7aa 73c60a21f3c874555aad 6ff20a791aeb1cfe8908 )Dividend shares in the BTR Mined by f2poolscant ! feeds.info/static/live/btc-usd.jR [Mined by arendelle1dm sp;   &n ; & bsp;<FONT COLOR="GRE EN" SIZE="-1">8</FON nbsp; <FONT COL OR="GREEN" SIZE="-1" &n p;<FONT COLOR="GREEN " SIZE="-1">5</FONT> <FONT CO LOR="GREEN" SIZE="-1 sp;   bsp; &nbs ;<FONT COLOR="GREEN" |154*The Mahabharata nslated to english b y Kisari Mohan Gangu acred Text Archive"s 18005.htm*29374|<HTM TP-EQUIV="Content-Ty pe" CONTENT="text/ht tion" content="The M ahabharata (in Sansk keywords" content="M ahabharata Hinduism Vedic Sanskrit Krish <TITLE>The Mahabhara ta in Sanskrit: Book 18: Chapter 5</TITL index.html"><IMG SRC ="Mahabharata.jpg" B <A HREF="index.html" HREF="s18004.htm">P >The Mahabharata in LIGN="CENTER">Book 1 ><TABLE WIDTH="100%" nbsp; 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Ganguli tra me="keywords" conten t="Mahabharata Hindu ism Svargarohanika P >The Mahabharata, Bo ok 18: Svargarohanik .dat"><img src="Maha bharata.jpg" border= ER">The Mahabharata< TER">Book 18: Svarga Translated to englis h by Kisari Mohan Ga n="CENTER">[1883-189 CENTER">Source: "Int ernet Sacred Text Ar 8001.htm">Section 1< /a> [<a href="s18001 .htm">sanskrit</a>]< .htm">Section 2</a> [<a href="s18002.htm ">Section 3</a> [<a href="s18003.htm">sa href="e18004.htm">Se ction 4</a> [<a href ="s18004.htm">sanskr ="e18005.htm">Sectio n 5</a> [<a href="s1 8005.htm">sanskrit</ 8006.htm">Section 6< e18006.htm:19691><HT TTP-EQUIV="Content-T ype" CONTENT="text/h tml; charset=UTF-8"> ption" content="The Mahabharata, Book 18 : Svargarohanika Par va: K.M. Ganguli tra me="keywords" conten t="Mahabharata Hindu ism etext Svargaroha >The Mahabharata, Bo ok 18: Svargarohanik a Parva: Section 6</ EF="index.html"><IMG SRC="Mahabharata.jp g" BORDER="0"></A><B tml">Index</A> m">Previous</A>  nter"><b>6</b></p> , "O holy one, accor ding to what rites s hould the learned li sten to the Bharata? What are the fruits (acquirable by hear ing it)? What deitie s are to be worshipp ed during the severa l <i>paranas? </i>Wh at should be the gif ts that one should m ake, O holy one, at every <i>parva </i>o r sacred day (during the continuance of the recitation)? Wha t should be the qual ification of the rec iter to be engaged? Tell me all this!</p a said, "Hear, O kin g, what the procedur e is, and what the f ruits, O Bharata, ar e that will spring f rom one’s liste ning (to a recitatio n of the Bharata). E ven this, O king of kings, is what thou askest me. The deiti es of Heaven, O rule r of Earth, came to this world for sport . Having achieved th eir task, they ascen ded once more to Hea ven. Listen to what I shall tell thee in brief. In the Mahab harata is to be foun d the births of Rish is and deities on th e Earth. In this tre atise, called Bharat a, O foremost one of Bharata’s race , are to be seen in one place the eterna l Rudras, the Saddhy as, and the Viswedev as; the Adityas, the two deities named t he Ashvinis, the reg ents of the World, t he great Rishis, the Guhyakas, the Gandh arvas, the Nagas, th e Vidyadharas, the S iddhas, the diverse deities, the Self-bo rn visible in a body , with many ascetics ; the Hills and Moun tains, Oceans and Se as and Rivers, the d iverse tribes of Aps aras; the Planets, t he Years, the Half-y ears, and the Season s; and the whole uni verse of mobile and immobile entities, w ith all the gods and Hearing their celebr ity, and in conseque nce of a recitation of their names and a chievements, a man t hat has committed ev en terrible sins, wi ll be cleansed. Havi ng, with a concentra ted soul and cleanse d body, heard this h istory duly, from th e beginning, and hav ing reached its end, one should make Sra ddha offerings, O Bh arata, unto those (f oremost of persons w ho have been mention ed in it). Unto the Brahmanas also, O ch ief of Bharata’ s race, should, with due devotion and ac cording to one’ s power, be made lar ge gifts and diverse kinds of gems, and kine, and vessels of white brass for mil king kine, and maide ns decked with every ornament, and posse ssed of every accomp lishment suited to e njoyment, as also di verse kinds of conve yances, beautiful ma nsions, plots of lan d, and cloths. Anima ls also should be gi ven, such as horses and elephants in rag e, and beds, and cov ered conveyances bor ne on the shoulders of men, and well-dec ked cars. Whatever o bjects occur in the house, of the foremo st kind, whatever we alth of great value occurs in it, should be given away unto Brahmanas. Indeed, o ne should give away one’s own self, wives, and children irous of hearing the Bharata, should hea r it without a doubt ing heart, with chee rfulness and joy; an d as, he proceeds li stening to its recit ation, he should acc ording to the extent of his power, make gifts with great dev ar how a person that is devoted to truth and sincerity, that is self-restrained, pure (in mind), and observant of those acts which lead to p urity of body, that is endued with faith , and that has subju gated wrath, attains to success (in the matter of a recitati on of the Bharata). He should appoint as reciter one that is pure (of body), tha t is endued with goo d and pious conduct, that should be robe d in white, that sho uld have a complete mastery over his pas sions, that is clean sed of all offences, that is conversant with every branch of learning, that is e ndued with faith, th at is free from mali ce, that is possesse d of handsome featur es, that is blessed, self-restrained, tr uthful, and with pas sions under control, and that is beloved of all for the gift s he makes and the h onours of which he i s the possessor.</p> seated at his ease, free from all bodil y complaints, and wi th rapt attention, s hould recite the tex t without too much s lowness, without a l abouring voice, with out being fast or qu ick, quietly, with s ufficient energy, wi thout confusing the letters and words to gether, in a sweet i ntonation and with s uch accent and empha sis as would indicat e the sense giving f ull utterance to the three and sixty let ters of the alphabet from the eight plac es of their formatio n. Bowing unto Naray ana, and to Nara, th at foremost of men, as also to the godde ss Sarasvati, should the word Jaya be ut stening to the Bhara ta, O king, when rec ited, O thou of Bhar ata’s race, by a reader of this kin d, the listener, obs ervant of vows all t he while and cleanse d by purificatory ri tes, acquires valuab le fruits. When the first Parana is reac hed, the hearer shou ld gratify Brahmanas with presents of al l desirable objects. By doing this, one obtains the fruits o f the Agnishtoma sac rifice. He acquires a large (celestial) car teeming with div erse orders of Apsar as (that wait upon h im). With a glad hea rt, and with the dei ties in his company, he proceeds to Heav en, his heart rapt ( Parana is reached, the hearer acquires the fruits of the At iratra vow. Indeed, he ascends a celesti al car made entirely of precious gems. W earing celestial gar lands and robes, and decked with celesti al unguents and alwa ys shedding a celest ial fragrance around , he receives high h onours in Heaven.</p ird Parana is reache d, he acquires the f ruits of the Dwadasa ha vow. Indeed be re sides in Heaven for myriads of years, li "At the fourth Paran a he acquires the fr uits of the Vajapeya p>"At the fifth, twi ce those fruits are his. Ascending a cel estial car that rese mbles the rising sun or a blazing fire, and with the deities for his companions, he goes to Heaven a nd sports in felicit y for myriads of yea rs in the abode of I the sixth Parana, tw ice, and at the seve nth, thrice those fr uits become his. Asc ending a celestial c ar that resembles th e summit of the Kail asa mountains (in be auty), that is equip t with an altar made of stones of lapis lazuli and other pre cious gems, that is surrounded by beauti ful objects of diver se kinds, that is de cked with gems and c orals, that moves at the will of the rid er, and that teems w ith waiting Apsaras, he roves through al l the regions of fel icity, like a second deity of the Sun.</ ht Parana, he acquir es the fruits of the Rajasuya sacrifice. He ascends a car as beautiful as the ri sing moon, and unto which are yoked stee ds white as the rays of the moon and end ued with the speed o f thought. He is ser ved by women of the foremost beauty and whose faces are more charming than the m oon. He hears the mu sic of the garlands that encircle their waists and the Nupur as encircling their ankles. Sleeping wit h his head resting o n the laps of women of transcendent beau ty, he awakes greatl <p>"At the ninth Par ana, he acquires, O Bharata, the fruits of that foremost of sacrifices, viz., th e Horse-sacrifice. A scending on a car eq uipt with a chamber consisting of a top supported by columns of gold, furnished with a seat made of stones of lapis lazu li, with windows on all sides made of pu re gold, and teeming with waiting Apsara s and Gandharvas and other celestials, h e blazes forth in sp lendour. Wearing cel estial garlands and robes, and decked wi th celestial unguent s, he sports in blis s, with deities for his companions, in H eaven, like a second deity himself.</p> tenth Parana and gra tifying Brahmanas, h e acquires a car whi ch tinkles with innu merable bells, which is decked with flag s and banners, which is equipt with a se at made of precious gems, which has many arches made of lapi s lazuli, which has a net-work of gold a ll round, which has turrets made of cora ls, which is adorned with Gandharvas and Apsaras well-skille d in singing, and wh ich is fit for the r esidence of the Righ teous. Crowned with a diadem of the comp lexion of fire, deck ed with ornaments of gold, his person sm eared with celestial sandalpaste, garnis hed with celestial w reaths, he roves thr ough all celestial r egions, enjoying all celestial objects o f enjoyment, and end ued with great splen dour, through the gr ace of the deities.< utred, he receives h igh honours in Heave n for many long year s. With Gandharvas i n his company, for f ull 21,000 years, he sports in bliss wit h Indra himself in a bode of Indra. He ro ves at pleasure ever y day through the di verse regions of the gods, riding on cel estial cars and conv eyances, and surroun ded by celestial dam sels of transcendent beauty. He is able to go to the abode o f the solar deity, o f the lunar deity, a nd of Siva, O king. Indeed, he succeeds in living in the sam e region with Vishnu himself. It is even so, O monarch. Ther e is no doubt in thi s. A person listenin g with faith, become s even so. My precep tor has said this. U nto the reciter shou ld be given all such objects as he may w ish. Elephants and s teeds and cars and c onveyances, especial ly animals and the v ehicles they draw, a bracelet of gold, a pair of ear-rings, sacred threads, beau tiful robes, and per fumes in especial (s hould be given). By worshipping him as a deity one attains t o the regions of Vis r this I shall decla re what should be gi ven away, as each <i >parva </i>is reache d of the <i>Bharata </i>in course of its recitation, unto <i >brahmanas, </i>afte r ascertaining their birth, country, tru thfulness, and great ness, O chief of Bha rata’s race, as also their inclinat ion for piety, and u nto <i>kshatriyas </ i>too, O king, after ascertainment of si milar particulars. C ausing the Brahmanas to utter benedictio ns, the business of recitation should be begun. When a <i>pa rva </i>is finished, the <i>brahmanas </ i>should be worshipp ed to the best of on e’s power. At f irst, the reciter, c lad in good robes an d smeared with perfu med paste, should, O king, be duly fed w ith honey and frumen ty of the best kind. <i>Astika-parva </i >is being recited, < i>brahmanas </i>shou ld be entertained wi th fruits and roots, and frumenty, and h oney and clarified b utter, and rice boil ed with raw sugar.</ i>Sabha-parva </i>is being recited, <i>b rahmanas </i>should be fed with <i>habis ya </i>along with <i >apupas </i>and <i>p upas </i>and <i>moda kas, </i>O king.</p> Aranyaka-parva </i>i s being recited, sup erior <i>brahmanas < /i>should be fed wit h fruits and roots.< <i>Arani-parva </i>i s reached, water-pot s full of water shou ld be given away. Ma ny superior kinds of delicious food, als o rice and fruits an d roots, and food po ssessed of every agr eeable attribute, sh ould be presented un to the <i>brahmanas. ng the recitation of the <i>Virata-parva </i>diverse kinds o f robes should be gi ven away; and during that of the <i>Udyo ga-parva, </i>O chie f of the Bharatas, t he twice-born ones, after being decked w ith perfumes and gar lands, should be ent ertained with food p ossessed of every ag reeable quality.</p> ecitation of the <i> Bhishma-parva, </i>O king of kings, afte r giving them excell ent cars and conveya nces, food should be given that is pure and well-cooked and possessed of every d esirable attribute.< e <i>Drona-parva </i >food of very superi or kind should be gi ven to learned <i>br ahmanas, </i>as also beds, O monarch, an d bows and good swor g the recitation of the <i>Karna-parva, </i>food of the fore most kind, besides b eing pure and well-c ooked, should be pre sented unto the <i>b rahmanas </i>by the house-holder with ra During the recitatio n of the <i>Shalya-p arva, </i>O king of kings, food with con fectionery and rice boiled with raw suga r, as also cakes of wheat and soothing a nd nutritive viands and drinks should be p>"During the recita tion of the <i>Gada- parva, brahmanas </i >should be entertain ed with food mixed w ith <i>mudga.</i></p recitation of the <i >Stri-parva, </i>for emost of <i>brahmana s </i>should be ente rtained with gems an d precious stones; a nd during the recita tion of the <i>Aishi ka-parva, </i>rice b oiled in ghee should first be given, and then food pure and well-cooked, and pos sessed of every desi rable quality, shoul d be presented.</p> citation of the <i>S hanti-parva, </i>the <i>brahmanas </i>sh ould be fed with <i> <p>"When the <i>Asva medhika-parva </i>is reached, food posse ssed of every agreea ble quality should b e given; and when th e <i>Asramvasika </i >is reached, <i>brah manas </i>should be entertained with <i> <p>"When the <i>Maus ala </i>is reached, scents and garlands possessed of agreeab le qualities should be given away.</p> Mahaprasthanika, </i >similar presents sh ould be made, posses sed of every quality of an agreeable kin he <i>Svarga-parva < /i>is reached, the < i>brahmanas </i>shou ld be fed with <i>ha >"Upon the conclusio n of the Harivansa, a 1,000 <i>brahmanas </i>should be fed. Unto each of them sh ould be presented a cow accompanied with a piece of gold. Ha lf of this should be presented to each p oor man, O king.</p> clusion of all the P arvas, the house-hol der of wisdom should give unto the recit er a copy of the Mah abharata with a piec e of gold. When the Harivansa Parva is b eing recited, Brahma nas should be fed wi th frumenty at each successive Parana, O king. Having finish ed all the Parvas, o ne versed in the scr iptures, robing hims elf in white, wearin g garlands, decked w ith ornaments, and p roperly purified, sh ould place a copy of the Mahabharata on an auspicious spot a nd cover it with a p iece of silken cloth and worship it, acc ording to due rites, with scents and gar lands, offering each at a time. Indeed, O king, the several volumes of this trea tise should be worsh ipped by one with de votion and concentra ted mind. Offerings should be made unto them of diverse kind s of food and garlan ds and drinks and di verse auspicious art icles of enjoyment. Gold and other preci ous metals should be given as Dakshina. The names should the n be taken of all th e deities as also of Nara and Narayana. Then, adorning the p ersons of some forem ost of Brahmanas wit h scents and garland s, they should be gr atified with diverse kinds of gifts of e njoyable and very su perior or costly art icles. By doing this , one attains to the merits of the Atira tra sacrifice. Indee d, at each successiv e Parva, he acquires the merits that att ach to the performan ce of a sacrifice. T he reciter, O chief of the Bharatas, sho uld be possessed of learning and endued with a good voice an d a clear utterance respecting both lett ers and words. Even such a man should, O chief of the Bharat as, recite the Bhara ta. After entertaini ng a number of forem ost Brahmanas, prese nts should be made u nto them according t o the ordinances. Th e reciter also, O ch ief of the Bharatas, should be decked wi th ornaments and fed sumptuously. The re citer being gratifie d, the house-holder attains to an excell ent and auspicious c ontentment. If the B rahmanas are gratifi ed, all the deities are gratified. After this, O chief of th e Bharatas, Brahmana s should be duly ent ertained with divers e kinds of enjoyable articles and superi >"I have thus indica ted the ordinances, O foremost of men, ( about the manner of reciting these scrip tures) in answer to thy enquiries. Thou shouldst observe the m with faith. In lis tening to a recitati on of the Bharata an d at each Parana, O best of kings, one t hat desires to attai n to the highest goo d should listen with the greatest care a nd attention. One sh ould listen to the B harata every day. On e should proclaim th e merits of the Bhar ata every day. One i n whose house the Bh arata occurs, has in his hands all those scriptures which ar e known by the name of <i>Jaya. </i>The <i>Bharata </i>is cl eansing and sacred. In the Bharata are d iverse topics. The B harata is worshipped by the very gods. T he Bharata is the hi ghest goal. The Bhar ata, O chief of the Bharatas, is the for emost of all scriptu res. One attains to Emancipation through the Bharata. This t hat I tell thee is c ertain truth. One th at proclaims the mer its of this history called the Mahabhara ta, of the Earth, of the cow, of Sarasva ti (the goddess of s peech), of Brahmanas , and of Keshava, ha s never to languish. edas, in the Ramayan a, and in the sacred Bharata, O chief of Bharata’s race , Hari is sung in th e beginning, the mid dle, and at the end. That in which occur excellent statement s relating to Vishnu , and the eternal Sr utis, should be list ened to by men desir ous of attaining to the highest goal. Th is treatise is sanct ifying. This is the highest indicator as regards duties; thi s is endued with eve ry merit. One desiro us of prosperity sho uld listen to it. Si ns committed by mean s of the body, by me ans of words, and by means of the mind, are all destroyed (t hrough listening to the Bharata) as Dark ness at sunrise. One devoted to Vishnu a cquires (through thi s) that merit which is acquired by liste ning to the eighteen Puranas. There is n o doubt in this. Men and women (by liste ning to this) would certainly attain to the status of Vishnu . Women desirous of having children shou ld certainly listen to this which procla ims the fame of Vish nu. One desirous of attaining to the fru its that attach to a recitation of the B harata should, accor ding to one’s p ower, give unto the reciter Dakshina, as also an honorarium in gold. One desirou s of one’s own good should give unt o the reciter a Kapi la cow with horns ca sed in gold and acco mpanied by her calf, covered with a clot h. Ornaments, O chie f of Bharata’s race, for the arms, as also those for th e ears, should be gi ven. Besides these, other kinds of wealt h should be presente d. Unto the reciter, O king of men, gift of land should be m ade. No gift like th at of land could eve r be or will be. The man that listens (t o the Bharata) or th at recites it to oth er people, becomes c leansed of all his s ins and attains at l ast to the status of Vishnu. Such a man rescues his ancestor s to the eleventh de gree, as also himsel f with his wives and sons, O chief of Bh arata’s race. A fter concluding a re citation of the Bhar ata, one should, O k ing, perform a Homa with all its ten par e thus, O chief of m en, told everything in thy presence. He that listens with de votion to this Bhara ta from the beginnin g becomes cleansed o f every sin even if he be guilty of Brah manicide or the viol ation of his precept or’s bed, or ev en if he be a drinke r of alcohol or a ro bber of other people ’s wares, or ev en if he be born in the Chandala order. Destroying all his s ins like the maker o f day destroying dar kness, such a man, w ithout doubt, sports in felicity in the region of Vishnu lik e Vishnu himself."</ er"><i>The End of th e Svargarohanika-par gn="center"><i>The E ighteen parvas of th e Mahabharata are th us completed</i></p> ontent-Type" CONTENT ="text/html; charset ="description" conte nt="The Mahabharata, Book 18: Svargaroha nika Parva: K.M. Gan <META name="keywords " content="Mahabhara ta Hinduism etext Sv argarohanika Parva"> rata, Book 18: Svarg arohanika Parva: Sec ml"><IMG SRC="Mahabh arata.jpg" BORDER="0 "index.html">Index</ 18004.htm">Previous< e18006.htm">Next</A> n="center"><b>5</b>< said, "Bhishma and Drona, those two hig h-souled persons, ki ng Dhritarashtra, an d Virata and Drupada , and Sankha and Utt ara. Dhrishtaketu an d Jayatsena and king Satyajit, the sons of Duryodhana, and S hakuni the son of Su bala, Karna’s s ons of great prowess , king Jayadratha, G hatotkaca and others whom thou hast not mentioned, the other heroic kings of bla zing forms—tell me for what period they remained in Hea ven. O foremost of r egenerate persons, w as theirs an eternal place in Heaven? Wh at was the end attai ned to by those fore most of men when the ir acts came to an e nd? I desire to hear this, O foremost of regenerate persons, and therefore have I asked thee. Throug h thy blazing penanc es thou seest all th i said: Thus questio ned, that regenerate Rishi, receiving th e permission of the high-souled Vyasa, s et himself to answer the question of the shampayana said, "Ev ery one, O king of m en, is not capable o f returning to his o wn nature at the end of his deeds. Wheth er this is so or not , is, indeed a good question asked by th ee. Hear, O king, th is which is a myster y of the gods, O chi ef of Bharata’s race. It was explai ned (to us) by Vyasa of mighty energy, c elestial vision and great prowess, that ancient ascetic, O K auravya, who is the son of Parasara and who always observes high vows, who is of immeasurable unders tanding, who is omni scient, and who, the refore knows the end attached to all act a of mighty energy a nd great effulgence attained to the stat us of the Vasus. Eig ht Vasus, O chief of Bharata’s race , are now seen. Dron a entered into Briha spati, that foremost one of Angirasa 6;s descendants. Hri dika’s son Krit avarma entered the M aruts. Pradyumna ent ered Sanatkumara whe nce he had issued. D hritarashtra obtaine d the regions, so di fficult of acquisiti on, that belong to t he Lord of treasures . The famous Gandhar i obtained the same regions with her hus band Dhritarashtra. With his two wives, Pandu proceeded to t he abode of the grea t Indra. Both Virata and Drupada, the ki ng Dhrishtaketu, as also Nishatha, Akrur a, Samva, Bhanukampa , and Viduratha, and Bhurishrava and Sal a and king Bhuri, an d Kansa, and Ugrasen a, and Vasudeva, and Uttara, that foremo st of men, with his brother Sankha— all these foremost o f persons entered th e deities. Soma’ ;s son of great prow ess, named Varchas o f mighty energy, bec ame Abhimanyu, the s on of Phalguna, that lion among men. Hav ing fought, agreeabl y to Kshatriya pract ices, with bravery s uch as none else had ever been able to s how, that mighty-arm ed and righteous-sou led being entered So ma. Slain on the fie ld of battle, O fore most of men, Karna e ntered Surya. Shakun i obtained absorptio n into Dwapara, and Dhrishtadyumna into the deity of fire. T he sons of Dhritaras htra were all Raksha sas of fierce might. Sanctified by death caused by weapons, those high-souled be ings of prosperity a ll succeeded in atta ining to Heaven. Bot h Kshattri and king Yudhishthira entered into the god of Rig hteousness. The holy and illustrious Ana nta (who had taken b irth as Balarama) pr oceeded to the regio n below the Earth. T hrough the command o f the Grandsire, he, aided by his Yoga p ower, supported the Earth. Vasudeva was a portion of that et ernal god of gods ca lled Narayana. Accor dingly, he entered i nto Narayana. 16,000 women had been marr ied to Vasudeva as h is wives. When the t ime came, O Janameja ya, they, plunged in to the Sarasvati. Ca sting off their (hum an) bodies there, th ey re-ascended to He aven. Transformed in to Apsaras, they app roached the presence of Vasudeva. Those heroic and mighty ca r-warriors, Ghatotka ca and others, who w ere slain in the gre at battle, attained to the status, some of gods and some of Yakshas. Those that had fought on the si de of Duryodhana are said to have been R akshasas. Gradually, O king, they have a ll attained to excel lent regions of feli city. Those foremost of men have proceed ed, some to the abod e of Indra, some to that of Kuvera of gr eat intelligence, an d some to that of Va runa. I have now tol d thee, O thou of gr eat splendour, every thing about the acts , O Bharata, of both the Kurus and the P auti said: Hearing t his, ye foremost of regenerate ones, at the intervals of sac rificial rites, king Janamejaya became f illed with wonder. T he sacrificial pries ts then finished the rites that remained to be gone through. Astika, having resc ued the snakes (from fiery death), becam e filled with joy. K ing Janamejaya then gratified all the Br ahmanas with copious presents. Thus wors hipped by the king, they returned to the ir respective abodes . Having dismissed t hose learned Brahman as, king Janamejaya came back from Taksh asila to the city na med after the elepha now told everything that Vaishampayana narrated, at the com mand of Vyasa, unto the king at his snak e sacrifice. Called a history, it is sac red, sanctifying and excellent. It has b een composed by the ascetic Krishna, O B rahmana, of truthful speech. He is omnis cient, conversant wi th all ordinances, p ossessed of a knowle dge of all duties, e ndued with piety, ca pable of perceiving what is beyond the k en of the senses, pu re, having a soul cl eansed by penances, possessed of the six high attributes, an d devoted to Sankhya Yoga. He has compos ed this, beholding e verything with a cel estial eye that has been cleansed (stren gthened) by varied l ore. He has done thi s, desiring to sprea d the fame, througho ut the world, of the high-souled Pandava s, as also of other Kshatriyas possessed of abundant wealth >That learned man wh o recites this histo ry of sacred days in the midst of a list ening auditory becom es cleansed of every sin, conquers Heave n, and attains to th e status of Brahma. Of that man who list ens with rapt attent ion to the recitatio n of the whole of th is Veda composed by (the Island-born) Kr ishna, a million sin s, numbering such gr ave ones as Brahmani cide and the rest, a re washed off. The P itris of that man wh o recites even a sma ll portion of this h istory at a Sraddha, obtain inexhaustibl e food and drink. Th e sins that one comm its during the day b y one’s senses or the mind are all washed off before ev ening by reciting a portion of the Mahab harata. Whatever sin s a Brahmana may com mit at night in the midst of women are a ll washed off before dawn by reciting a portion of the Mahab e high race of the B haratas is its topic . Hence it is called Bharata. And becaus e of its grave impor t, as also of the Bh aratas being its top ic, it is called <i> Mahabharata. </i>He who is versed in int erpretations of this great treatise, bec omes cleansed of eve ry sin. Such a man l ives in righteousnes s, wealth, and pleas ure, and attains to Emancipation also, O chief of Bharata >That which occurs h ere occurs elsewhere . That which does no t occur here occurs nowhere else. This h istory is known by t he name of Jaya. It should be heard by e very one desirous of Emancipation. It sh ould be read by Brah manas, by kings, and by women quick with children. He that d esires Heaven attain s to Heaven; and he that desires victory attains to victory. The woman quick wit h child gets either a son or a daughter highly blessed. The puissant Island-born Krishna, who will n ot have to come back , and who is Emancip ation incarnate, mad e an abstract of the Bharata, moved by t he desire of aiding the cause of righteo usness. He made anot her compilation cons isting of sixty lakh s of verses. Thirty lakhs of these were placed in the region of the deities. In the region of the Pi tris fifteen lakhs, it should be known, are current; while i n that of the Yaksha s fourteen lakhs are in vogue. One lakh is current among hum >Narada recited the Mahabharata to the g ods; Asita-Devala to the Pitris; Suka to the Rakshasas and t he Yakshas; and Vais hampayana to human b eings. This history is sacred, and of hi gh import, and regar ded as equal to the Vedas. That man, O S aunaka, who hears th is history, placing a Brahmana before hi m, acquires both fam e and the fruition o f all his wishes. He who, with fervid de votion, listens to a recitation of the M ahabharata, attains (hereafter) to high success in consequen ce of the merit that becomes his through understanding even a very small portion thereof. All the si ns of that man who r ecites or listens to this history with d evotion are washed o mer times, the great Rishi Vyasa, having composed this treat ise, caused his son Suka to read it with him, along with the se four Verses.  1;Thousands of mothe rs and fathers, and hundreds of sons and wives arise in the world and depart fro m it. Others will (a rise and) similarly depart. There are th ousands of occasions for joy and hundred s of occasions for f ear. These affect on ly him that is ignor ant but never him th at is wise. With upl ifted arms I am cryi ng aloud but nobody hears me. From Right eousness is Wealth a s also Pleasure. Why should not Righteou sness, therefore, be courted? For the sa ke neither of pleasu re, nor of fear, nor of cupidity should any one cast off Rig hteousness. Indeed, for the sake of even life one should not cast off Righteousn ess. Righteousness i s eternal. Pleasure and Pain are not ete rnal. Jiva is eterna l. The cause, howeve r, of Jiva’s be ing invested with a body is not so.</p> waking up at dawn, r eads this Savittri o f the Bharata, acqui res all the rewards attached to a recita tion of this history and ultimately atta ins to the highest B rahma. As the sacred Ocean, as the Himav at mountain, are bot h regarded as mines of precious gems, ev en so is this Bharat a (regarded as a min e of precious gems). The man of learning , by reciting to oth ers this Veda or Aga ma composed by (the Island-born) Krishna , earns wealth. Ther e is no doubt in thi s that he who, with rapt attention, reci tes this history cal led Bharata, attains to high success. Wh at need has that man of a sprinkling of the waters of Pushka ra who attentively l istens to this Bhara ta, while it is reci ted to him? It repre sents the nectar tha t fell from the lips of the Island-born. It is immeasurable, sacred, sanctifying , sin-cleansing, and A HREF="e18006.htm"> Next: Section 6</A>< <META HTTP-EQUIV="Co ntent-Type" CONTENT= "text/html; charset= "description" conten t="The Mahabharata, Book 18: Svargarohan ika Parva: K.M. Gang META name="keywords" content="Mahabharat a Hinduism etext Sva ata, Book 18: Svarga rohanika Parva: Sect l"><IMG SRC="Mahabha rata.jpg" BORDER="0" index.html">Index</A 8003.htm">Previous</ 18005.htm">Next</A>& ="center"><b>4</b></ na said, "King Yudhi shthira, thus praise d by the gods, the M aruts and the Rishis , proceeded to that place where those fo remost ones of Kuru& #146;s race were. He beheld Govinda endu ed with his Brahma-f orm. It resembled th at form of his which had been seen befor e and which, therefo re, helped the recog nition. Blazing fort h in that form of hi s, he was adorned wi th celestial weapons , such as the terrib le discus and others in their respective embodied forms. He was being adored by the heroic Phalguna, who also was endued with a blazing effu lgence. The son of K unti beheld the slay er of Madhu also in his own form. Those two foremost of Bein gs, adored by all th e gods, beholding Yu dhishthira, received him with proper hon another place, the d elighter of the Kuru s beheld Karna, that foremost one among all wielders of weap ons, resembling a do zen Suryas in splend our. In another part he beheld Bhimasena of great puissance, sitting in the mids t of the Maruts, and endued with a blazi ng form. He was sitt ing by the side of t he God of Wind in hi s embodied form. Ind eed, he was then in a celestial form end ued with great beaut y, and had attained to the highest succe ss. In place belongi ng to the Ashvinis, the delighter of the Kurus beheld Nakula and Sahadeva, each blazing with his own <p>"He also beheld t he princess of Panca la, decked in garlan ds of lotuses. Havin g attained to Heaven , she was sitting th ere, endued with a f orm possessed of sol ar splendour. King Y udhishthira suddenly wished to question her. Then the illust rious Indra, the chi ef of the gods, spok e to him, ‘This one is Sree herself . It was for your sa ke that she took bir th, as the daughter of Drupada, among hu man beings, issuing not from any mother& #146;s womb, O Yudhi shthira, endued with agreeable perfume a nd capable of deligh ting the whole world . For your pleasure, she was created by the wielder of the t rident. She was born in the race of Drup ada and was enjoyed by you all. These fi ve highly blessed Ga ndharvas endued with the effulgence of f ire, and possessed o f great energy, were , O king, the sons o f Draupadi and yours ld Dhritarashtra, th e king of the Gandha rvas, possessed of g reat wisdom. Know th at this one was the eldest brother of th y sire. This one is thy eldest brother, the son of Kunti, en dued with effulgence of fire. The son of Surya, thy eldest b rother, the foremost of men, even this o ne was known as the son of Radha. He mov es in the company of Surya. Behold this foremost of Beings. Among the tribes of the Saddhyas, the go ds, the Viswedevas, and the Maruts, beho ld, O king of kings, the mighty car-warr iors of the Vrishnis and the Andhakas, v iz., those heroes ha ving Satyaki for the ir first, and those mighty ones among th e Bhojas. Behold the son of Subhadra, in vincible in battle, now staying with Som a. Even he is the mi ghty bowman Abhimany u, now endued with t he gentle effulgence of the great lumina ry of the night. Her e is the mighty bowm an Pandu, now united with Kunti and Madr i. Thy sire frequent ly comes to me on hi s excellent car. Beh old the royal Bhishm a, the son of Santan u, now in the midst of the Vasus. Know t hat this one by the side of Brihaspati i s thy preceptor Dron a. These and other k ings, O son of Pandu , who had warred on thy side now walk wi th the Gandharvas or Yakshas or other sa cred beings. Some ha ve attained to the s tatus of Guhyakas, O king. Having cast o ff their bodies, the y have conquered Hea ven by the merit the y had acquired throu gh word, thought and A HREF="e18005.htm"> Next: Section 5</A>< <META HTTP-EQUIV="Co ntent-Type" CONTENT= "text/html; charset= "description" conten t="The Mahabharata, Book 18: Svargarohan ika Parva: K.M. Gang META name="keywords" content="Mahabharat a Hinduism etext Sva ata, Book 18: Svarga rohanika Parva: Sect l"><IMG SRC="Mahabha rata.jpg" BORDER="0" index.html">Index</A 8002.htm">Previous</ 18004.htm">Next</A>& ="center"><b>3</b></ na said, "King Yudhi shthira the just, th e son of Pritha, had not stayed there fo r more than a moment when, O thou of Kur u’s race, all t he gods with Indra a t their head came to that spot. The deit y of Righteousness i n his embodied form also came to that pl ace where the Kuru k ing was, for seeing that monarch. Upon t he advent of those d eities of resplenden t bodies and sanctif ied and noble deeds, the darkness that h ad overwhelmed that region immediately d isappeared. The torm ents undergone by be ings of sinful deeds were no longer seen . The river Vaitaran i, the thorny Salmal i, the iron jars, an d the boulders of ro ck, so terrible to b ehold, also vanished from sight. The div erse repulsive corps es also, which the K uru king had seen, d isappeared at the sa me time. Then a bree ze, delicious and fr aught with pleasant perfumes, perfectly pure and delightfull y cool, O Bharata, b egan to blow on that spot in consequence of the presence of the gods. The Maruts , with Indra, the Va sus with the twin As hvinis, the Sadhyas, the Rudras, the Adi tyas, and the other denizens of Heaven, as also the Siddhas and the great Rishis , all came there whe re Dharma’s roy al son of great ener hen Shakra, the lord of the deities, end ued with blazing pro sperity, addressed Y udhishthira and comf orting him, said, &# 145;O Yudhishthira o f mighty arms, come, come, O chief of me n. These illusions h ave ended, O puissan t one. Success has b een attained by thee , O mighty-armed one , and eternal region s (of felicity) have become thine. Thou shouldst not yield t o wrath. Listen to t hese words of mine. Hell, O son, should without doubt be beh eld by every king. O f both good and bad there is abundance, O chief of men. He w ho enjoys first the fruits of his good a cts must afterwards endure Hell. He, on the other hand, who first endures Hell, must afterwards enjo y Heaven. He whose s inful acts are many enjoys Heaven first. It is for this, O k ing, that desirous o f doing thee good, I caused thee to be s ent for having a vie w of Hell. Thou hads t, by a pretence, de ceived Drona in the matter of his son. T hou hast, in consequ ence thereof, been s hown Hell by an act of deception. After the manner of thysel f, Bhima and Arjuna, and Draupadi, have all been shown the p lace of sinners by a n act of deception. Come, O chief of men , all of them have b een cleansed of thei r sins. All those ki ngs who had aided th ee and who have been slain in battle, ha ve all attained to H eaven. Come and beho ld them, O foremost one of Bharata’ #145;Karna, the migh ty bowman, that fore most of all wielders of weapons for whom thou art grieving, has also attained to high success. Behol d, O puissant one, t hat foremost of men, viz., the son of Su rya. He is in that p lace which is his ow n, O mighty-armed on e. Kill this grief o f thine, O chief of men. Behold thy brot hers and others, tho se kings, that is, w ho had espoused thy side. They have all attained to their re spective places (of felicity). Let the f ever of thy heart be dispelled. Having e ndured a little mise ry first, from this time, O son of Kuru& #146;s race, do thou sport with me in ha ppiness, divested of grief and all thy a ilments dispelled. O mighty-armed one, d o thou now enjoy, O king, the rewards of all thy deeds of ri ghteousness of those regions which thou hast acquired thysel f by thy penances an d of all thy gifts. Let deities and Gand harvas, and celestia l Apsaras, decked in pure robes and exce llent ornaments, wai t upon and serve the e for thy happiness. Do thou, O mighty-a rmed one, enjoy now those regions (of fe licity) which have b ecome thine through the Rajasuya sacrifi ce performed by thee and whose felicitie s have been enhanced by the sacrificial scimitar employed by thee. Let the high fruits of thy penanc es be enjoyed by the e. Thy regions, O Yu dhishthira, are abov e, those of kings. T hey are equal to tho se of Hariscandra, O son of Pritha. Come , and sport there in bliss. There where the royal sage Mandh atri is, there where king Bhagiratha is, there where Dushman ta’s son Bharat a is, there wilt tho u sport in bliss. He re is the celestial river, sacred and sa nctifying the three worlds. It is called Heavenly Ganga. Plu nging into it, thou wilt go to thy own r egions. Having bathe d in this stream, th ou wilt be divested of thy human nature. Indeed, thy grief d ispelled, thy ailmen ts conquered, thou w ilt be freed from al l enmities.’</p ru king, the chief o f the gods was sayin g so unto Yudhishthi ra, the deity of Rig hteousness, in his e mbodied form, then a ddressed his own son and said, ‘O k ing, I am greatly pl eased, O thou of gre at wisdom, with thee , O son, by thy devo tion to me, by thy t ruthfulness of speec h, and forgiveness, and self-restraint. This, indeed, is the third test, O king, to which I put thee . Thou art incapable , O son of Pritha, o f being swerved from thy nature or reaso n. Before this, I ha d examined thee in t he Dwaita woods by m y questions, when th ou hadst come to tha t lake for recoverin g a couple of fire s ticks. Thou stoodst it well. Assuming th e shape of a dog, I examined thee once m ore, O son, when thy brothers with Draup adi had fallen down. This has been thy t hird test; thou hast expressed thy wish to stay at Hell for the sake of thy brot hers. Thou hast beco me cleansed, O highl y blessed one. Purif ied of sin, be thou son of Pritha, thy b rothers, O king, wer e not such as to des erve Hell. All this has been an illusion created by the chie f of the gods. Witho ut doubt, all kings, O son, must once be hold Hell. Hence has t thou for a little while been subjected to this great affli ction. O king, neith er Arjuna, nor Bhima , nor any of those f oremost of men, viz. , the twins, nor Kar na, ever truthful in speech and possesse d of great courage, could be deserving o f Hell for a long ti me. The princess Kri shna too, O Yudhisht hira, could not be d eserving of that pla ce of sinners. Come, come, O foremost on e of the Bharatas, b ehold Ganga who spre ads her current over the three worlds.&# addressed, that roy al sage, viz., thy g randsire, proceeded with Dharma and all the other gods. Havi ng bathed in the cel estial river Ganga, sacred and sanctifyi ng and ever adored b y the Rishis, he cas t off his human body . Assuming then a ce lestial form, king Y udhishthira the just , in consequence of that bath, became di vested of all his en mities and grief. Su rrounded by the deit ies, the Kuru king Y udhishthira then pro ceeded from that spo t. He was accompanie d by Dharma, and the great Rishis uttere d his praises. Indee d, he reached that p lace where those for emost of men, those heroes, viz., the Pa ndavas and the Dhart arashtras, freed fro m (human) wrath, wer e enjoying each his respective status.</ .htm">Next: Section IV="Content-Type" CO NTENT="text/html; ch name="description" content="The Mahabha rata, Book 18: Svarg arohanika Parva: K.M . Ganguli translatio words" content="Maha bharata Hinduism ete xt Svargarohanika Pa habharata, Book 18: Svargarohanika Parva ex.html"><IMG SRC="M ahabharata.jpg" BORD HREF="index.html">In EF="e18001.htm">Prev REF="e18003.htm">Nex align="center"><b>2 ishthira said, ‘ ;Ye deities, I do no ! feeds.info/static/live/btc-usd.jR ! t.io/feed/12CcdGMfvzJkipnE9oWDFxR ! t.io/feed/1QKEpuxEmdp428KEBSDZAKR V! t.io/feed/131JuvBgFwNEa5nMny2finR t see here Radha 6;s son of immeasura ble prowess, as also my high-souled brot hers, and Yudhamanyu and Uttamaujas, tho se great car-warrior s that poured their bodies (as libations ) on the fire of bat tle, those kings and princes that met wi th death for my sake in battle. Where ar e those great car-wa rriors that possesse d the prowess of tig ers? Have those fore most of men acquired this region? If tho se great car-warrior s have obtained thes e regions, then only do you know, ye god s, that I shall resi de here with those h igh-souled ones. If this auspicious and eternal region has n ot been acquired by those kings, then kn ow, ye gods, that wi thout those brothers and kinsmen of mine , I shall not live h ere. At the time of performing the water rites (after the ba ttle), I heard my mo ther say, ‘Do t hou offer oblations of water unto Karna. ’ Since hearing those words of my m other, I am burning with grief. I grieve also incessantly at this, ye gods, that when I marked the r esemblance between t he feet of my mother and those of Karna of immeasurable soul , I did not immediat ely place myself und er orders of that af flicter of hostile r anks. Ourselves join ed with Karna, Shakr a himself would have been unable to vanq uish in battle. Wher ever may that child of Surya be, I desir e to see him. Alas, his relationship wit h us being unknown, I caused him to be s lain by Arjuna. Bhim a also of terrible p rowess and dearer to me than my life-bre aths, Arjuna too, re sembling Indra himse lf, the twins also t hat resembled the De stroyer himself in p rowess, I desire to behold. I wish to se e the princess of Pa ncala, whose conduct was always righteou s. I wish not to sta y here. I tell you t he truth. Ye foremos t ones among the dei ties, what is Heaven to me if I am disso ciated from my broth ers? That is Heaven where those brothers of mine are. This, in my opinion, is no t Heaven.’</p> , ‘If thou long est to be there, go then, O son, without delay. At the comma nd of the chief of t he deities, we are r eady to do what is a greeable to thee. mpayana continued: H aving said so, the g ods then ordered the celestial messenger , O scorcher of foes , saying, ‘Do t hou show unto Yudhis hthira his friends a nd kinsmen.’ Th en the royal son of Kunti and the celest ial messenger procee ded together, O fore most of kings, to th at place where those chiefs of men (whom Yudhishthira had wi shed to see) were. T he celestial messeng er proceeded first, the king followed hi m behind. The path w as inauspicious and difficult and trodde n by men of sinful d eeds. It was envelop ed in thick darkness , and covered with h air and moss forming its grassy vesture. Polluted with the s tench of sinners, an d miry with flesh an d blood, it abounded with gadflies and s tinging bees and gna ts and was endangere d by the inroads of grisly bears. Rottin g corpses lay here a nd there. Overspread with bones and hair , it was noisome wit h worms and insects. It was skirted all along with a blazing fire. It was infest ed by crows and othe r birds and vultures , all having beaks o f iron, as also by e vil spirits with lon g mouths pointed lik e needles. And it ab ounded with inaccess ible fastnesses like the Vindhya mountai ns. Human corpses we re scattered over it , smeared with fat a nd blood, with arms and thighs cut off, or with entrails tor n out and legs sever that path so disagr eeable with the sten ch of corpses and aw ful with other incid ents, the righteous- souled king proceede d, filled with diver se thoughts. He behe ld a river full of b oiling water and, th erefore, difficult t o cross, as also a f orest of trees whose leaves were sharp s words and razors. Th ere were plains full of fine white sand exceedingly heated, and rocks and stones made of iron. There were many jars of i ron all around, with boiling oil in them . Many a Kuta-salmal ika was there, with sharp thorns and, th erefore, exceedingly painful to the touc h. The son of Kunti beheld also the tort ures inflicted upon p>"Beholding that in auspicious region ab ounding with every s ort of foulness, Yud hishthira asked the celestial messenger, saying, ‘How f ar shall we proceed along a path like th is? It behoveth thee to tell me where th ose brothers of mine are. I desire also to know what region is this of the gods? ng these words of ki ng Yudhishthira the just, the celestial messenger stopped in his course and repl ied, saying, ‘T hus far is your way. The denizens of Hea ven commanded me tha t having come thus f ar, I am to stop. If thou art tired, O k ing of kings, thou m ayst return with me. dhishthira, however, was exceedingly dis consolate and stupef ied by the foul odou r. Resolved to retur n, O Bharata, he ret raced his steps. Aff licted by sorrow and grief, the righteou s-souled monarch tur ned back. Just at th at moment he heard p iteous lamentations all around, ‘O son of Dharma, O roy al sage, O thou of s acred origin, O son of Pandu, do thou st ay a moment for favo uring us. At thy app roach, O invincible one, a delightful br eeze hath begun to b low, bearing the swe et scent of thy pers on. Great hath been our relief at this. O foremost of kings, beholding thee, O f irst of men, great h ath been our happine ss. O son of Pritha, let that happiness last longer through thy stay here, for a few moments more. D o thou remain here, O Bharata, for even a short while. As lo ng as thou art here, O thou of Kuru’ ;s race, torments ce ase to afflict us.&# 146; These and many similar words, utter ed in piteous voices by persons in pain, the king heard in t hat region, wafted t o his ears from ever earing those words o f beings in woe, Yud hishthira of compass ionate heart exclaim ed aloud, ‘Alas , how painful!’ And the king stood still. The speeches of those woe-begone and afflicted person s seemed to the son of Pandu to be utter ed in voices that he had heard before al though he could not recognise them on th <p>"Unable to recogn ise voices, Dharma&# 146;s son, Yudhishth ira, enquired, sayin g, ‘Who are you ? Why also do you st ay here?’</p> , they answered him from all sides, sayi ng, ‘I am Karna !’ ‘I am B himasena!’  5;I am Arjuna!’ ‘I am Nakula!& #146; ‘I am Sah adeva!’ ‘I am Dhrishtadyumna!& #146; ‘I am Dra upadi!’ ‘W e are the sons of Dr aupadi!’ Even t hus, O king, did tho se voices speak.</p> e exclamations, O ki ng, uttered in voice s of pain suitable t o that place, the ro yal Yudhishthira ask ed himself ‘Wha t perverse destiny i s this? What are tho se sinful acts which were committed by t hose high-souled bei ngs, Karna and the s ons of Draupadi, and the slender-waisted princess of Pancala , so that their resi dence has been assig ned in this region o f foetid smell and g reat woe? I am not a ware of any transgre ssion that can be at tributed to these pe rsons of righteous d eeds. What is that a ct by doing which Dh ritarashtra’s s on, king Suyodhana, with all his sinful followers, has becom e invested with such prosperity? Endued with prosperity like that of the great I ndra himself, he is highly adored. What is that act through the consequence of w hich these (high-sou led ones) have falle n into Hell? All of them were conversant with every duty, we re heroes, were devo ted to truth and the <i>Vedas; </i>were observant of Kshatri ya practices; were r ighteous in their ac ts; were performers of sacrifices; and g ivers of large prese nts unto <i>brahmana s. </i>Am I asleep o r awake? Am I consci ous or unconscious? Or, is all this a me ntal delusion due to disorders of the br >"Overwhelmed by sor row and grief, and w ith his senses agita ted by anxiety, king Yudhishthira indulg ed in such reflectio ns for a long time. The royal son of Dha rma then gave way to great wrath. Indeed , Yudhishthira then censured the gods, a s also Dharma himsel f. Afflicted by the very foul odour, he addressed the celest ial messenger, sayin g, ‘Return to t he presence of those whose messenger tho u art. Tell them tha t I shall not go bac k to where they are, but shall stay even here, since, in con sequence of my compa nionship, these affl icted brothers of mi ne have become comfo rted.’ Thus add ressed by the intell igent son of Pandu, the celestial messen ger returned to the place where the chie f of the deities was , viz., he of a hund red sacrifices. He r epresented unto him the acts of Yudhisht hira. Indeed, O rule r of men, he informe d Indra of all that Dharma’s son ha F="e18003.htm">Next: Section 3</A></CENT HTTP-EQUIV="Content -Type" CONTENT="text /html; charset=UTF-8 ription" content="Th e Mahabharata, Book 18: Svargarohanika P arva: K.M. Ganguli t name="keywords" cont ent="Mahabharata Hin duism etext bitfossi l Svargarohanika Par abharata, Book 18: S vargarohanika Parva: x.html"><IMG SRC="Ma habharata.jpg" BORDE REF="index.html">Ind F="e18002.htm">Next< lign="center"><b>1</ </i>Having bowed dow n into Narayana, and to Nara, the foremo st of men, as also t o the goddess Sarasv ati, should the word "Jaya" be uttered.< said, "Having attai ned to Heaven, what regions were respect ively attained by my grandsires of old, viz., the Pandavas a nd the sons of Dhrit arashtra? I desire t o hear this. I think that thou art conve rsant with everythin g, having been taugh t by the great Rishi Vyasa of wonderful shampayana said, "Li sten now to what thy grandsires, Yudhish thira and others, di d after having attai ned to Heaven, that place of the deities . Arrived at Heaven, king Yudhishthira t he just, beheld Dury odhana endued with p rosperity and seated on an excellent sea t. He blazed with ef fulgence like the su n and wore all those signs of glory whic h belong to heroes. And he was in the co mpany of many deitie s of blazing effulge nce and of Sadhyas o f righteous deeds. Y udhishthira, beholdi ng Duryodhana and hi s prosperity, became suddenly filled wit h rage and turned ba ck from the sight.</ addressed his compan ions, saying, ‘ I do not desire to s hare regions of feli city with Duryodhana who was stained by cupidity and possess ed of little foresig ht. It was for him t hat friends, and kin smen, over the whole Earth were slaughte red by us whom he ha d afflicted greatly in the deep forest. It was for him that the virtuous princes s of Pancala, Draupa di of faultless feat ures, our wife, was dragged into the mid st of the assembly b efore all our senior s. Ye gods, I have n o desire to even beh old Suyodhana. I wis h to go there where my brothers are. , smiling, told him, ‘It should not be so, O king of ki ngs. While residing in Heaven, all enmit ies cease. O mighty- armed Yudhishthira, do not say so about king Duryodhana. Hea r my words. Here is king Duryodhana. He is worshipped with t he gods by those rig hteous men and those foremost of kings w ho are now denizens of Heaven. By causin g his body to be pou red as a libation on the fire of battle, he has obtained the end that consists i n attainment of the region for heroes. Y ou and your brothers , who were veritable gods on Earth, were always persecuted b y this one. Yet thro ugh his observance o f Kshatriya practice s he has attained to this region. This l ord of Earth was not terrified in a situ ation fraught with t 145;O son, thou shou ldst not bear in min d the woes inflicted on thee on account of the match at dice . It behoveth thee n ot to remember the a fflictions of Draupa di. It behoveth thee not to remember the other woes which we re yours in conseque nce of the acts of y our kinsmen,—th e woes, viz., that w ere due to battle or to other situations . Do thou meet Duryo dhana now according to the ordinances of polite intercourse. This is Heaven, O l ord of men. There ca n be no enmities her Though thus addresse d by Narada, the Kur u king Yudhishthira, endued with great i ntelligence, enquire d about his brothers and said, ‘If these eternal region s reserved for heroe s be Duryodhana’ ;s, that unrighteous and sinful wight, t hat man who was the destroyer of friends and of the whole wo rld, that man for wh ose sake the entire Earth was devastated with all her horses and elephants and h uman beings, that wi ght for whose sake w e were burnt with wr ath in thinking of h ow best we might rem edy our wrongs, I de sire to see what reg ions have been attai ned by those high-so uled heroes, my brot hers of high vows, s teady achievers of p romises, truthful in speech, and disting uished for courage. The high-souled Karn a, the son of Kunti, incapable of being baffled in battle, D hrishtadyumna, Satya ki, the sons of Dhri shtadyumna and those other Kshatriyas wh o met with death in the observance of Ks hatriya practices, w here are those lords of Earth, O Brahman a? I do not see them here, O Narada. I d esire to see, O Nara da, Virata and Drupa da and the other gre at Kshatriyas headed by Dhrishtaketu, as also Shikhandi, the Pancala prince, the sons of Draupadi, a nd Abhimanyu, irresi stible in battle. 18002.htm">Next: Sec de76358f718e60fd8ec8 35c3c5b2e98abd2351ab 27aa56e8190130004e5d 48e2|8250\de76358f71 8e60fd8ec835c3c5b2e9 8abd2351ab27aa56e819 a0c01c5e335dd72d40cb ed7d26b5af5ae503afdf e5ec09a3ce99828f8716 610665185dc3f27053ce 36204132f4f61a9c6ebc 18ab55fcac94ee665cbb 0b0550cb96643c95da7a 29ab29814c730285aee3 99f367f0bba66a1a2d66 d6525a3ce81ee5417016 b53cb2a0c08d839c9631 f4efd95ef0a04c798bc5 c7ad0b18b16d7d926213 845d8cb7d550a21f32ef 72764e566a2fc1f0e841 ac32057ed8aa22a6bdc3 0a484236c142c9f02478 ce9f470769122f1f8646 a8b1f95d9e8eccec5f7f 8e7a20b6ae5654f63eb7 149b0f7e5d84c0824673 a48108a656ddca87986c 7216451574e4964e5ab8 9569231bfd6f753c335e 1ba67999b6f918fefa8a b767764ab5354f8fffc9 25898934d9f8da136089 7a7fa90d744feff1f4a1 9d0a0989866a0f0513f7 0de297d1b44a0126b18e 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efb4f4134c5d0f7ac45f 5a133a6409de497732a3 ffd59a3ac5457a21adfe 925d00a1bd192e059a86 83c0b2c68d6e890faf01 604ff959bef9b4ff14b1 090b8318d6ef9d1b9d19 82ae6dcd140e0fac7e6e f714d002200929975071 88673d69069bbc43b018 70583d25bebce7d09329 4797c892af5dd65f0bf8 7b363d994588d5f28aca cc10ee379618a34db65f c6eaefb2c773b286559b 82ee0d5bb574f1ef6b5e 8609b4203fde83c6bbba 4e5dd964eeaaedce8558 7ec40d218ff234e53a6e 346f0408421a5d15f218 f47cb96461f01ef4a41a 97d727aaf5193925b4c3 85c4b875cc7685772243 dcc4?198"f47cb96461f 01ef4a41a97d727aaf51 93925b4c385c4b875cc7 8210dae8da2849ca99da 6d46e6694a75abc782b5 ffcec80e680314059b9d bcd2d5d4249ba439b784 T! t.io/feed/1AJBFNrBNkicWtjbDSAAFiR ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR Mined by lglorgpp1979 ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR 'j%l, ash nazg thrakatuluk, agh burzum-i 'j%Ash nazg durbatuluk, ash nazg gimbatu ! feeds.info/static/live/btc-usd.jR 17ed7903b290521a740c febd6739d67b24862c96 ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR Time is always against us. &HE WHO IS GIVEN EVERYTHING HAS NOTHING "Shares in the BFIS miningR ! feeds.info/static/live/btc-usd.jR (Counterparty News - countR ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR Operation "rakushka" :) ! feeds.info/static/live/btc-usd.jR 5a518c95f2421c6b0461 f0619edf605916014ee7 $/mining.bitcoinaffiliatenetwork.com/ ! feeds.info/static/live/btc-usd.jR u=https://cpr.sm/blEicW_BcT ! feeds.info/static/live/btc-usd.jR &HE WHO IS GIVEN EVERYTHING HAS NOTHING Follow the white rabbit. ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR $/mining.bitcoinaffiliatenetwork.com/ ! feeds.info/static/live/btc-usd.jR Mined by lukeskywalker Time is always against us. ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR %LESBIAN GAY BISEXUAL TRANR Holly Merrick, I love you x x Http://olivercarding.com ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR The blockchain is an organism. ! feeds.info/static/live/btc-usd.jR ! t.io/feed/1BHcztZ2g6a14iUamUtEKAR ! feeds.info/static/live/btc-usd.jR CMined by arendelle1tm ! feeds.info/static/live/btc-usd.jR !http://joelooney.org/ltbcR !http://joelooney.org/ltbcR !http://joelooney.org/ltbcR !http://joelooney.org/ltbcR !http://joelooney.org/ltbcR !http://joelooney.org/ltbcR ! feeds.info/static/live/btc-usd.jR !http://joelooney.org/ltbcR !http://joelooney.org/ltbcR !http://joelooney.org/ltbcR !http://joelooney.org/ltbcR !http://joelooney.org/ltbcR ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR 'j%My name is Tom and I was 21 when I wr ! feeds.info/static/live/btc-usd.jR 'NOTHING BIG CAME OUT OF SOMETHING SMALL Follow the white rabbit. ! feeds.info/static/live/btc-usd.jR Mined by a2110529253 ! feeds.info/static/live/btc-usd.jR ...BUT SWEAT MEMORIES REMAIN Operation "rakushka" :) Mined by zhaodong1982 Follow the white rabbit. ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR government free future 'j%KSK - 27 - TLN -T1614B -Here is to a 5#The truth is that there is no spoon @puntasafo,52.512668,13.320005 ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR /Mined by Avalon + Huobi/ ! feeds.info/static/live/btc-usd.jR Mined by qq980117556 'NOTHING BIG CAME OUT OF SOMETHING SMALL ! feeds.info/static/live/btc-usd.jR 9702a1aeffba308bb60f b4257c7bf03e26a8e329 7b7244eb9c9541d7734f ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR .! t.io/feed/1DPkDfEk9ihi8TKso2dEv4R ! feeds.info/static/live/btc-usd.jR BtcDrak is a known homosexual digitaltangibletrust.com/aR ssets/GLDUSAEAGLTNTH $/mining.bitcoinaffiliatenetwork.com/ BtcDrak is a known homosexual ! feeds.info/static/live/btc-usd.jR Mined by zhaodong1982 Mined by qq1271720094 ! feeds.info/static/live/btc-usd.jR h'NOTHING BIG CAME OUT OF SOMETHING SMALL Chartered investment in BR ! feeds.info/static/live/btc-usd.jR Mined by yfj13879973906 ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR s-SMILE TO LIFE AND LIFE WILL SMILE BACK AT YOU @mattmatt,37.777704,-122.422783 ! feeds.info/static/live/btc-usd.jR ! t.io/feed/1DzvVUAVU1P6WifMYPSYe2R ! t.io/feed/12CcdGMfvzJkipnE9oWDFxR ! t.io/feed/1JUpi1ZyciqfLtAHnfhsJER @charley,37.777601,-122.422579 What is the Banking? Control. ! feeds.info/static/live/btc-usd.jR What is the Banking? Control. Mined by wangxingsmile ! feeds.info/static/live/btc-usd.jR Follow the white rabbit. u=https://cpr.sm/DKKGZGIdkY ! feeds.info/static/live/btc-usd.jR Cryptocurrency backed by R bitcoin is not money Healthy Church 9marks.org ! feeds.info/static/live/btc-usd.jR Follow the white rabbit. u=https://cpr.sm/T0N66eYd9r8; ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR Welcome to the real world. ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR Welcome to the real world. 'NOTHING BIG CAME OUT OF SOMETHING SMALL ! feeds.info/static/live/btc-usd.jR 5332b0325ea2fa3cebd8 2ed6c13471a8c56aff3a ! feeds.info/static/live/btc-usd.jR Mined by qq1454080802 What is the Banking? Control. ! feeds.info/static/live/btc-usd.jR ! feeds.info/static/live/btc-usd.jR
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blk03927.txt blk03928.txt blk03929.txt blk03930.txt blk03931.txt blk03932.txt blk03933.txt blk03934.txt blk03935.txt blk03936.txt blk03937.txt blk03938.txt blk03939.txt blk03940.txt blk03941.txt blk03942.txt blk03943.txt blk03944.txt blk03945.txt blk03946.txt blk03947.txt blk03948.txt blk03949.txt blk03950.txt blk03951.txt blk03952.txt blk03953.txt blk03954.txt blk03955.txt blk03956.txt blk03957.txt blk03958.txt blk03959.txt blk03960.txt blk03961.txt blk03962.txt blk03963.txt blk03964.txt blk03965.txt blk03966.txt blk03967.txt blk03968.txt blk03969.txt blk03970.txt blk03971.txt blk03972.txt Show all files
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