Shloka 56
Rāmopākhyāna—Rāma–Sītā Origins and the Opening of Rāvaṇa’s Genealogy
क्रतुमेनं समाहृत्य पूता: सर्वे दिवं गता: । जो राजाके सुहृद् थे, वे वहाँ इस प्रकार बोले--'यह यज्ञ पिछले सब यज्ञोंसे बढ़कर हुआ है। ययाति, नहुष, मांधाता और भरत भी इस यज्ञ-कर्मका अनुष्ठान करके पवित्र हो सब-के-सब स्वर्गलोकमें गये हैं”
kratum enaṃ samāhṛtya pūtāḥ sarve divaṃ gatāḥ | ye rājñaḥ suhṛdaḥ te tatraivaṃ prāhuḥ—“ayaṃ yajñaḥ pūrvebhyaḥ sarvebhyo yajñebhyo ’dhikaḥ saṃvṛttaḥ | yayātiḥ nahuṣaḥ māndhātā bharataś ca etad-yajña-karma anuṣṭhāya pavitrāḥ sarve svargalokaṃ gatāḥ”
Vaiśampāyana sprach: Nachdem das Opferritual vollendet und abgeschlossen war, wurden alle gereinigt und gingen in den Himmel ein. Da sprachen die Freunde des Königs dort wie folgt: „Dieses Opfer hat alle früheren Opfer übertroffen. Auch Yayāti, Nahuṣa, Māndhātṛ und Bharata vollzogen diese Opferobservanz; durch sie geläutert, gelangten sie alle in die Himmelswelt.“
वैशम्पायन उवाच
Educational Q&A
The passage underscores the traditional ethic that properly performed sacrificial duty (yajña/kratu), undertaken with discipline and purity, is believed to purify the performer and lead to exalted posthumous attainment (svarga). It also frames exemplary kings as models of dharmic ritual conduct.
After the sacrifice is concluded, the participants are described as purified and as attaining heaven. The king’s companions then praise the rite as surpassing earlier sacrifices and cite renowned royal exemplars—Yayāti, Nahuṣa, Māndhātṛ, and Bharata—who likewise performed such sacrificial observances and reached heaven.