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स्वर्गारोहणपर्वन् (svargArohaNaparvan)

 
Monier Williams Cologne
English
स्वर्गारोहण—पर्वन्
n.
=
 स्वर्ग-पर्वन् (q.v.),
MBh.
Mahabharata
English
[Svargārohaṇaparvan or ºhaṇikapº]
(“the section relating to the ascension to heaven”, the 18th of the greater and the 100th of the minor parvans of Mhbhr.
cf. Svargaparvan, Svargārohaṇika(ṃ) [parva(n)]. § 795. Janamejaya said: “Having attained to Heaven, what regions were respectively reached by my grandfathers, the Pāṇḍavas and the Dhārtarāshṭras? Thou hast been taught everything by M-ṛ Vyāsa.” Vaiśampāyana said: “Having arrived in Heaven, Yudhishṭhira beheld Duryodhana blazing with effulgence and seated in the midst of Sā.
he expressed his indignation () and wished to come to his brothers
Nārada solicited him to desist from his wrath ()
Yudhishṭhira indignantly () asked for his brothers and Karṇa, etc. () (XVIII,
1)
Karṇa especially lay to him at heart, since his mother had ordered him to offer oblations of water unto Karṇa, and he had noticed the resemblance between the feet of his mother and those of Karṇa
he would not stay in Heaven if his brothers were not there. The gods ordered a celestial messenger to lead Yudhishṭhira to the region reached by his brothers. The path was enveloped in darkness and stench, etc. (description)
as he was about to turn back, he heard voices uttering piteous lamentations, calling him by name, and giving evidence to the happiness felt by his presence, and they turned out to come from Karṇa and his brothers, etc. ()
he could not understand this perverse order of things ()
he censured the gods and Dharma, and declared that he would stay in Hell in order to comfort his relatives. The messenger returned and represented this to Indra (XVIII, 2). All the gods: M. with Indra, V., A., Sā., R., Ā., Si., M-ṛ. and Dharma came to Yudhishṭhira
the illusions of Hell (the river Vaitaraṇī, etc.) disappeared
Indra informed him that Hell should be seen by every king
he who first endures Hell must afterwards enjoy Heaven, and vice versa
Yudhishṭhira must see Hell because he had deceived Droṇa in the matter of his son
similarly Bhīma, etc. () had been shown Hell
but they have all been cleansed of their sins, and they had, as also Karṇa, attained to regions of felicity
D., G., and Aps. should wait upon Yudhishṭhira
his regions are far above those of kings and equal to those of Hariścandra, etc. (). Dharma said that this was the third test to which he had put him (). Having bathed in the celestial Gaṅgā, he left his human body and assumed a celestial form, and became divested of all his enmities and grief. Accompanied by Dharma and praised by M-ṛ, he reached that place where the Pāṇḍavas and the Dhārtarāshṭras, freed from wrath, were enjoying each his respective status (XVIII, 3). Yudhishṭhira, praised by D., M., and Ṛ., proceeded to that place where the foremost ones of the Kurus were
he beheld Govinda (Kṛshṇa) in his Brāhma-form (description), adored by Arjuna
in another place Karṇa in the company of Sūrya, etc. ()
as Yudhishṭhira wished to question Draupadī, Indra declared that she was Śrī, created for the Pāṇḍavas by Śiva
her five sons are G.
G-king Dhṛtarāshṭra was his uncle Dhṛtarāshṭra
Pāṇḍu frequently comes to Indra in his excellent chariot
Bhīshma is now in the midst of V.
others walk with G. and Y., etc., or Gh. (XVIII, 4). Janamejaya asked for what period Bhīshma, etc. () remained in Heaven, and what became of them when the effect of their actions were exhausted. Sauti said: Thus questioned B-ṛ Vaiśampāyana with the permission of Vyāsa said: Everyone is not capable of returning to his own nature [i.e. final Emancipation, PCR.]
when his deeds cease to work [the meaning seems to be that some persons lose their individuality by being absorbed into some deity before final Emancipation, but the text itself is corrupt]
this is a mystery of the gods, explained by Vyāsa, who is omniscient
Bhīshma attained to the state of V. [absorbed in V., not as a separate individual: sāyujya, not sālokya, PCR.]
therefore, now eight Vasus are seen
etc. (). Sauti then related the conclusion of Janamejaya's (b) snake-sacrifice. “I have now told thee everything that Vaiśampāyana narrated, at the command of Vyāsa, unto the king at his snake-sacrifice. It is a sacred tale, etc., composed by Vyāsa” (eulogy of Vyāsa) (), *
eulogy, etc., of Mahābhārata (c) (XVIII, 5-6).