Chapter 15 - Ascent of the Pāṇḍavas to Heaven

[Sanskrit text for this chapter is available]

Sūta said:

1-2. In this way Arjuna, the friend of Kṛṣṇa, emaciated due to separation from Kṛṣṇa, and whose form became the ground for different suspicions and conjectures by his brother, the king (Yudhiṣṭhira) [and] whose lotus-like face and heart were dried up due to affliction, and who had lost his complexion, was not able to reply as he was brooding over the same powerful (Kṛṣṇa),

3. Controlling (his tears of grief) with great difficulty and wiping out his eyes by his hands, and being nervous on account of increased affection and eagerness due to his (Kṛṣṇa’s) disappearance,

4. Remembering companionship, obligations and friendliness in Kṛṣṇa’s charioteership, Arjuna spoke to his elder brother, the king, in a voice suffocated with tears.

Arjuna said:

5. Oh great king, I have been deceived by Hari who assumed the form of my kinsman and deprived me of my great lustre, the wonder of gods.

6. I have been undone (now) by that Supreme Man. By separation from whom^[1] (him), even for a moment, the world becomes unpleasant (ugly) to look at, just as this (father etc)^[2] is spoken of as ‘dead’ when it is bereaved of the vital spirit;

7. By whose (Kṛṣṇa’s) power the prowess of kings who, being infatuated with passion, assembled for svayaṃvara (self-election of a husband by the bride) at the palace of Drupada, was surpassed by me (by merely taking up the bow) and the fish was hit (by me) with the equipped bow and won Draupadī.^[3]

8. Ah! In whose (Kṛṣṇa’s) presence I quickly defeated Indra along with gods^[4] and donated the Khāṇḍava forest to the Fire-god; and got constructed by Maya the assembly-hall, an illusive marvel of architecture, (lit. the illusion in the form of wonderful architecture) and kings from (distant) quarters offered tributes at the time of your (Rājasūya) sacrifice.

9. By whose prowess (my) elder (and) your younger brother possessing the power and energy of ten thousand elephants^[5] killed for the (performance of the Rājasūya) sacrifice (Jarāsandha) who had placed his foot on the heads of kings. As the kings who were captured (by Jarāsandha) for the sacrifice to the lord of goblins (Mahābhairava) were liberated by him (Bhīma), they brought tributes for your (Rājasūya) sacrifice^[6].

10. Who, by killing their husbands, made the wives of those deceitful gamblers to loosen their hair—the gamblers (by whom) in the assembly-hall, were scattered and seized the beautiful braided hair of your wife which were the most praiseworthy due to the great consecration at the (Rājasūya) sacrifice and from whose (your wife’s) face fell tears on the feet when she bowed (to Kṛṣṇa who appeared there in that assembly hall of the gamblers).^[7]

11. Who, by coming to the forest and eating the remnant (crumb) of a vegetable preparation, protected us from an unsurmountable calamity (viz. the curse of the sage Durvāsas) engineered by the enemy (Duryodhana) through Durvāsas who wanted to dine at the head of ten thousand (disciples), but whereby (i.e. due to Kṛṣṇa’s eating the vegetable) the whole group of sages who were immersed in water, felt the three worlds as satiated^[8] (and did not feel hungry).

12. By whose prowess, Lord Śiva along with Pārvatī was made to surprise in the fight (I put with him) and gave me his missile (Pāśupata). Others (viz. guardians of the quarters of the world) also did the same. And I, in this very physical body, reached the palace of the great Indra (at Amarāvatī in heaven) and shared half the seat of the great (god)^[9].

13. While I was staying there, for the destruction of the enemies, the gods along with Indra took shelter of the pair of my arms characterised by the Gāṇḍīva bow. Oh descendant of Ajamīḍha, the exploits were performed (by me by his prowess)^[10].

14. By whose friendship I succeeded with my chariot, in crossing over the limitless ocean in the form of the Kuru army consisting of (warriors gifted with) irresistible power. I have captured the wealth of the enemies and snatched away the highly effulgent jewelled diadems from their heads.

15. Oh Lord, he moved ahead of me (as a charioteer) in the armies of Bhīṣma, Kama, the preceptor (Droṇa) and Śalya, which were adorned with multitudes of chariots of powerful, great Kṣatriyas, (he), by the glance of his eyes deprived the generals of their duration of life, minds (i.e. powers like energy etc.), strength and skills in firing missiles.

16. Just as the missiles of Asuras hurled at Prahlāda did not hurt (him, similarly), the missiles aimed at me by the preceptor (Droṇa), Bhīṣma, Karṇa, Aśvatthāman (the son of Droṇa), Suśarmā^[11], Śalya, Jayadratha^[12] (the king of Sindhu), Bālhika^[13] and others did not injure me (as I was) dependant on the (power of) his (Kṛṣṇa’s) arms.

17. The controller (of the universe), the giver of strength^[14] was employed as a charioteer by me, a vicious-minded fellow (though) His lotus-like feet are resorted to by the excellent persons for Liberation (from the cycle of births and deaths), and (overpowered) by whose prowess, (my) enemies, seated in chariots became vacant-minded and did not assail me while I was standing on the ground due to the exhaustion of the horses of my chariot, on the day of killing of Jayadratha^[15].

18. Oh king, Mādhava’s jokes graced with his dignified sweet smile and his heart-touching words such as ‘Oh son of Pṛthā’, ‘Oh Arjuna’, ‘Oh friend’, ‘Oh descendant of the Kuru family’, break^[16] my heart when recollected.

19. Due to my association with him in all activities such as sleeping, sitting, wandering, prattling (or boasting) and eating, he was taunted by me, ‘Oh friend, you are really a speaker of the truth’. He tolerated all my faults (like this), just as a friend forgives the comments of a friend or the father, or (the prattling of) the child.

20. Oh great king! I, being vacant-minded due to the bereavement of my dear friend, the Supreme Man, was defeated like a woman by the wretched cowherds on the way while I was protecting the wives of Kṛṣṇa^[17].

21. The same was the bow; the arrows; the chariot and the steeds were the same; I am the same warrior to whom kings pay every respect. But when devoid of the Lord (Lord’s power), in a moment, everything became unreal like oblation offered to ashes (instead of to the fire), gifts of a juggler (or ‘donations given to an undeserving Brāhmaṇa’). or seed sown in barren ground.

22-23. Oh king, in our friend’s capital (Dvārakā) (out of) our friends about whom you have enquired, only four or five have remained alive—our friends who, being overwhelmed by the curse of Brāhmaṇas and with minds excited with intoxication by drinking the wine (prepared from the wild rice), slew each other with clenched fists (full of erakā grass)^[18] as if (they were) unacquainted with each other.

24. It is definitely due to the design of the great Providence that creatures protect (procreate) or destroy each other.

25-26. Oh king, just as, in water, big acquatic animals swallow smaller ones, the powerful (creatures) devour the weak ones, and those which are big and powerful eat each other, similarly, by making the mightiest and greatest Yadus kill others, and by making Yadus to destroy each other mutually, the Omnipresent Lord (Kṛṣṇa) lessened the burden of the earth^[19].

27. The words uttered by Kṛṣṇa pregnant with significance for the occasion and the place, and alleviating the pangs of heart, captivate my mind when recalled.

Sūta said:

28. In this way, the mind (intellect) of Arjuna who was meditating over the lotus-like feet of Kṛṣṇa, with very deep affection, became quiet (blissful) and pure (unattached).

29-30. The mighty Arjuna from whose intellect were completely wiped out all^[20] the passions etc. due to devotion the speed (i.e. intensity) of which had been accelerated by continuous meditation of the feet of Vāsudeva, again recollected the knowledge which was sung (explained) to him by the Lord at the head of the battle, but which remained suppressed due to (effects of) time, actions and attachment to pleasure.^[21]

31.^[22] Arjuna who, by attainment of (i.e. realization of his identity with) Brahman^[23] (leading to) attributelessness due to the disappearance of nescience and the absence of the subtle body (which is the indestructible origin of the gross or visible body) became free from (the recurrence of) the gross body (i.e. the cycle of births) and his doubt about duality^[24] having been (thus) dispelled, became free from affliction.

32. Having heard of the way followed by the Lord and the annihilation of the Yadu clan, the firm-minded Yudhiṣṭhira decided to proceed to heaven.

33.* Having heard of the destruction of Yadus and of the passing away of the Lord^[25] as reported by Dhanañjaya^[26] (Arjuna), Kuntī, who, by single-minded devotion concentrated herself on the Lord Adhokṣaja (Kṛṣṇa—lit. one who is beyond the ken of sense-organ) detached herself from the worldly existence^[27].

34.* Just as a thorn is removed with another thorn, (and both are thrown away), similarly the Unborn^[28] Being (Lord Kṛṣṇa), gave up that body with which He removed (the burden of the earth, (because) to the Lord both (the bodies which became burdens and His own mortal body) are equal.

35.* Like an actor, just as he assumed various forms (bodies) like those of fish and others and gave them up, he abandoned the body through (the instrumentality of) which he removed the load on the earth.

36. When Lord Kṛṣṇa whose meritorious legends (stories) are worth hearing, left this earth with his body, on that very day, the Kali (age) which is the cause of irreligious actions in. thoughtless (lit. unawakened) minds, followed.

37. Finding the spread of a number of irreligious tendencies such as avarice, untruthfulness, crookedness, violence in. houses, towns, the nation, and in his own self, the wise Yudhiṣṭhira decided^[29] to go away from the worldly life.

38. In the city of Hastināpura, the emperor (Yudhiṣṭhira) installed on the throne his grandson who was self-restrained and equal to him in virtues, as the ruler of the land engirdled by waters (seas).

39. Then the monarch (Yudhiṣṭhira enthroned at Mathurā) Vajra (the son of Kṛṣṇa’s grandson Aniruddha) as the king of (the country called) Śūrasena. Having performed the sacrifice dedicated to Prajāpati, he ‘drank up’ (i.e. established within himself by yogic process) the fires (viz. Dakṣiṇāgni, Gārhapatya and Āhavanīya).^[30]

40-41. Having given up then and there all his silken garments and gold ornaments like bracelets, and becoming free from all possession, pride and having severed allties, he sacrificed his speech organ (or offered all sense organs as an oblation to the mind) into the mind, the mind (was merged) into the life-breath, and the life-breath (Prāṇa)into another (viz. apāna). (He then merged) this respiratory vital air (apāna) into (the presiding goddess of) Death and verily the Death unto^[31] the aggregation of five elements (body).

42. Then the silent sage (Yudhiṣṭhira) offered the aggregate of five (elements) into the triad (of the attributes, viz. sattva, rajas and tamas) of Prakṛti or avidyā and sacrificed these three attributes into Nescience (avidyā). (He then) merged everything into the Soul and the (individual) Soul in the immutable Universal Soul (called Brahman).

43-44. Clad in tree-barks, abstemious in food, desisting from speech, with dishevelled hair, showing himself like a dullard, madman or a goblin, expecting nothing (or without waiting for anyone) he went out (of the palace and the capital) like a deaf incapable of hearing (anything). Meditating about the Supreme Spirit (Brahman) in (his) heart, he entered the northern direction to which other great Souls of the past have proceeded and whence no one returns.

45. Having seen that subjects all ever the world were influenced by Kali, the associate of irreligion, all the (Pāṇḍava) brothers, fully resolved, followed him.

46. Knowing in their mind that the lotus-like feet of Kṛṣṇa is the ultimate refuge, they who have well achieved the goals of human life (called puruṣārthas) concentrated their minds on the same.

47-48. They whose intellect has been specially purified by devotion increased by meditating upon him, and whose minds are concentrated on that Supreme Man called Nārāyaṇa, attained that position which is very difficult to reach by the nonsaints who are attached to objects of sensual pleasures, and being free from sins, attain his abode with their souls free from rajas and tamas.

49. Having quitted his mortal frame in Prabhāsa, even the self-possessed (or self-knower) Vidura whose mind being possessed by Kṛṣṇa, was one with him rejoined his post^[32] (as Yamadharma) along with the Manes.

50. Then, having known the loss of interest (expectation) of her husbands in her, Draupadī concentrated her mind on Lord Vāsudeva and attained to him.

51. He who thus faithfully listens to the beneficial and holy (account) of departure of Pāṇḍu’s sons, the beloved ones of the Lord, frequently gets devotion unto Hari (engendered in him) and attains liberation.

Footnotes and references:

[1]:

Verses 6-13 form one group and the word yasya (whose) is connected with tenāhamadya muṣitaḥ in verse 13.—Bhāvāratha Dīpikā

[2]:

eṣaḥ—The body (Padaratnāvalī)

[3]:

This refers to Draupadī-svayaṃvara in which Arjuna fulfilled the condition precedent for winning Draupadī as bride.—For details Mahābhārata I. Chs. 187, 188, 189.

[4]:

Vide Mahābhārata I. 226.

[5]:

Padaratnāvalī reads gadāyudha-sattva-vīryaḥ and explains as ‘one possessing the mace as a weapon and mental and physical power’ gadākhyam āyudhaṃ ca... sattvam mānasa-balaṃ ca vīryaṃ kāyabalaṃ ca tā yasya sa gadā- yudha-sattva-vīryaḥ.

[6]:

This refers to the incident described in Mahābhārata IL Chs. 22, 23, 24.

[7]:

Vide Mahābhārata II. Ch.67.

[8]:

This refers to Mahābhārata Vana. 263 in which it is described how Duryodhana sent Durvāsas with his ten thousand disciples to Yudhiṣṭhira in the forest at an odd hour. But Kṛṣṇa appeared at the hermitage of Pāṇḍavas and asked them to give him something to eat. He ate a small remanent of vegetable and identifying himself with three worlds expressed appeasement of hunger of all beings in the universe. The sages automatically felt satisfied and left the place refusing the invitation of Yudhiṣṭhira.

[9]:

Vide Mahābhārata Vana. 39.32-64, Vana. Chs. 40, 41, 42, 43.

[10]:

The clause: “I am today robbed (undone) by the Supreme Man”, is to be connected with the next three verses (14, 15, 16) as well. The word bhūmnā is interpreted differently as follows:

(1) Who is present in His own greatness (nijamahimā-avasthānena—Bhāvāratha Dīpikā).

(2) Supreme Man (parama-puruṣa—Bhāgavata Candrikā)

(3) The greatest of all (sarva-mahattamena—Kramasandarbha.)

(4) The superman whose form consists of limitless jo y—Padaratnāvalī

(5) Sārārthadarśinī treats it adverbially as ‘I am thoroughly or extremely cheated.’

(6) paripūrṇatamena puruṣeṇa—Bālaprabodhini

[11]:

Suśarmā, son of Vṛddhakṣema, the king of Trigarta (identified with Jalandhar Doab and Kangra by General Cunningham) was a sworn enemy of Pāṇḍavas; accompanied Dūryoḍhana in his attempts to carry away Virāṭa’s cattle; he along with his brothers collectively known as Saṃśaptaka joined the side of Kauravas in the Bhārata war and was killed by Arjuna—MN, p. 393; Bhāratavarṣīya Prācīna Caritra Kośa 398-99.

[12]:

Jayadratha—King of Sindhu-Sauvīras; married Duryodhana’s sister Duḥśīlā; attempted to carry away Draupaḍī; was killed by Arjuna on the 14 th day of the Bhārata war.—DHM. 136.

[13]:

Bālhika—Son of Pratīpa, younger brother of Śantanu. He was the king of Bālhikas now identified as the people of Balkh.

[14]:

ātmada—(i) thegiver of strength (balada)—Bhāgavata Candrikā, Padaratnāvalī,Bhāvārtha-dīpikā-prakāśa

(ii) One who offers Himself to His devotees—Bālaprabodhini

[15]:

This refers to the episode when Arjuna who wanted to fulfill his vow of killing Jayadratha before the sunset, found his horses fatigued, got down from the chariot, created a pond of water by shooting an arrow on the ground, and fought single-handed with the enemies, while Kṛṣṇa took care of the wounded, tired steeds.—For details vide Mahābhārata Droṇa. 99.35-63.

[16]:

luṭhanti—as it were rolling in the heart, do not go out of my heart—Padaratnāvalī

[17]:

After the internecine fight among the Yāḍavas and Kṛṣṇa’s passing away, Arjuna escorted the wives of Kṛṣṇa and other Yādavas to Indraprastha. On his way the Ābhīras attacked him and carried away the Yādava women. For details—Mahābhārata Mausala 7. 51-72.

[18]:

According to Mahābhārata Mausala 3.36 ff., this grass turned into clubs in the hands of the drunk Yādavas who cudgeled each other to death with it. It is explained that grass grew out of the particles of iron pestle which, according to the curse of sages, was to annihilate the Yādava clan and which the Yādavas tried to destroy by reducing it to powder.

[19]:

Bhāvāratha Dīpikā interprets: “In this way, having killed Duryodhana, Jarāsandha and others by the most powerful great Pāṇḍavas and ñnishing with Śālva and others by Yadus, and by making Yadus destroy each other, the Lord lessened the burden of the earth.”

Padaratnāvalī, being more faithful to the wording of the text, is accepted above.

[20]:

According to Padaratnāvalī, this does not imply the annihilation of each and every act but of those only which deserved to be so destroyed by the great divine grace of the Lord:

ato’tra aśeṣa-śabdo nirmathana-yogya eṣa prārabdha-viṣaya iti bhāvaḥ!”

[21]:

Kramasandarbha. differs. He regards time (Kāla) and acts (Karma) as Kṛṣṇa’s sports and tamas as mind’s lack of meditation of Kṛṣṇa due to absorption in his sports. Arjuna realised the fulfilment of Kṛṣṇa’s promise of absorption in him given at the time of the Kuru-war (viz. māmeṣyasi in the Bhagavad Gītā 18.65).

To quote Kramasandarbha.

Kālo = bhagavallīlecchā-mayaḥ /
Karma = tallīlā /
Tamas = tallīlāveśena tad-ananusandhānam /
adhyagamat = tan-mahāvicchedasya tasyānte'pi tathā.... punar mām evaiṣyasī'ti etad vākyaṃ yathārthatvena'nubhūtavān /

[22]:

I have followed Bhāvāratha Dīpikā in the above translation. But the terms in this verse have been variously interpreted as follows:

[23]:

Brahma-sampatyā—(i) By the knowledge of the identity of oneself with Brahman obtained by listening to Vedānta—Bhāvāratha Dīpikā

(ii) By the knowledge of Brahman—Bhāgavata Candrikā

(iii) By the direct apprehension of Brahman (Brahmāparokṣa-jñānena)—Padaratnāvalī

(iv) By the perception of the Supreme Brahman in human form (Kṛṣṇa)—Kramasandarbha.

(v) By the realisation of the identity of one’s individual self and everything else with Brahman.

sarvaṃ khalvidam brahma, ahaṃ brahmāsmi iti brahmātma-jñānena—Bālaprabodhini

[24]:

saṃcchinna-dvaita-saṃśayaḥ—

(1) Whose doubts about the separateness of gods etc. and the duality about one’s self are dispelled—Bhāgavata Candrikā

(2) Whose misapprehension and doubt about the distinctness of the individual Soul and the Brahman is removed.

Padaratnāvalī interprets dvaita as ‘wrong knowledge’—dve itam dvitaṃ, dvidhā gataṃ jñānaṃ tasya bhāvaḥ dvaitam anyathā jñānam

While saṃśaya is ‘the oscillation between two entities’. (For details about “Illusion and Doubt” in Madhva system of which Padaratnāvalī is a follower see S.N. Dasgupta Hist.Ind. Philosophy, Vol.IV, pp.173-78).

(3) Kramasandarbha. takes saṃśaya as the doubt that there is a universe quite distinct from the Supreme Being who resides in the heart.

(4) VC. thinks that the doubt is ‘Whether I am in any way related to my body’. He adds: When Kṛṣṇa was in this world, though Arjuna and Kṛṣṇa were two persons, their one-ness was due to friendship. After His disappearance, Arjuna doubted whether Kṛṣṇa would absorb him into the bliss of oneness of friendship. This doubt was dispelled.

These different meanings of the above words lead to different interpretations of the above verse. Thus, for example, the gist of Bhāgavata Candrikā’s interpretation is as follows: “Due to the knowledge of Brahman, he becomes entirely free from misapprehension regarding the Soul as gods, men etc.—a distinction which depends upon the body feeling himself separate from the gross and subtle body, also from the subtle Prakṛti and the three attributes (guṇas). Thus there being no occasion for rebirth, he becomes free.

[25]:

Commentators like Bhāvāratha Dīpikā, Kramasandarbha., Sārārthadarśinī,Bālaprabodhini quote BH. P. 11.31.9 and maintain that Kṛṣṇa’s death was not a fact but it appeared to be so to mankind. Padaratnāvalī omits this and the next 2 verses. Vide Bhāgavata Purāṇa XI. 31.6 also.

[26]:

According to Bhāvārtha-dīpikā-prakāśa, ‘Dhanañjaya’ means Nārada as he got over (jaya) thoughtlessness (dhana—dhaṃ dhairyaṃ nāśayotī'ti dhanam avivekaḥ). Kunti heard from Nārada the prediction about the annihilation of Yadu clan and death of Kṛṣṇa before she proceeded to Himālayas.

It is to be noted that Kramasandarbha. and other commentators hold that the annihilation of Yadus was only apparent.

[27]:

(1) became liberated while alive (Jīvanmukta)—Bhāvāratha Dīpikā

(2) Quitted her body—Bhāvāratha Dīpikā

(3) Ceased to be born again; became liberated—Kramasandarbha.

Padaratnāvalī omits these.

[28]:

Brahman exists. No birth is possible in its case. Hence it is unborn. ASDP (p. 21) quotes on oja:

na hi jāto na jāye'haṃ na janiṣye kadācana /
kṣetrajñaḥ sarva-bhūtānāṃ tasmādaham ajaḥ smṛtaḥ //

[29]:

paryadhāt—Put on dress (suitable for the life of a recluse)—Bhāvāratha Dīpikā, VC., Siddhāntapradīpa

[30]:

As a householder (gṛhastha) one has to maintain these sacred fires, viz. Āhavanīya. Gārhapatya and Dakṣiṇāgni for performing the daily homa (P.V. Kane—History of Dharmaśāstra, Vol. II. i. 675-685). Before renouncing one’s house the iṣṭi (sacrifice) called prājāpatya is performed in which all one’s possessions are to be distributed and the three fires—maintained by him are to be ‘drunk up, to be presumed to have been established within one’s self—by reciting certain hymns.

prājāpatyā bhaved iṣṭis sarvasvaṃ yatra dakṣiṇā /
parivrajyā'pakrame sā vihitā pūrvasūribhiḥ //
prājāpatyā nirūpyeṣṭim sarva-vedasa-ḍakṣiṇām /
ātmanyagniṃ samāropya brāhmaṇaḥ pravrajed gṛhāt //

Bhāvārtha-dīpikā-prakāśa says that as per Devala Smṛti even a Kṣatriya can follow the procedure prescribed for Brāhmaṇas.

[31]:

As Bhāvāratha Dīpikā. Bhāvārtha-dīpikā-prakāśa and other commentators explain, this is a figurative description of Yudhiṣṭhira’s dissociating his self from all externalities. Yudhiṣṭhira finally thought of himself to be different from his body which is to be quitted unto death, “taṃ mṛtyuṃ pañcatve pañca-bhūtānām aikyaṃ dehe, dehasyaiva mṛtyur nātmanā iti bhāvitavān” / This process of figurative sacrifice is described in later verses also.

[32]:

Yama, the god of death and the dispenser of rewards and punishments according to the acts of individuals, wrongly puṇished the sage Māṇḍavya for which Māṇḍavya cursed him to be born as a Śūdra on the earth. When the period of the curse was over, Yama who incarnated as Vidura, the Śūdra, rejoined his post as before.