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Shloka 46

Svargārohaṇa-parva Adhyāya 2 — Yudhiṣṭhira’s Inquiry for His Kin and the Vision of a Punitive Realm

महेन्द्र इव लक्ष्मीवानास्ते परमपूजिता: । कस्येदानीं विकारो5यं य इमे नरकं॑ गता:

mahendra iva lakṣmīvān āste paramapūjitāḥ | kasyedānīṃ vikāro 'yaṃ ya ime narakaṃ gatāḥ ||

Vaiśampāyana said: “He sits in splendor like Mahendra (Indra), honored above all. Whose change of heart is this now—when these very men have gone to hell?”

महेन्द्रःMahendra (Indra)
महेन्द्रः:
Karta
TypeNoun
Rootमहेन्द्र
FormMasculine, Nominative, Singular
इवlike/as
इव:
TypeIndeclinable
Rootइव
लक्ष्मीवान्possessed of fortune/splendor
लक्ष्मीवान्:
Karta
TypeAdjective
Rootलक्ष्मीवत्
FormMasculine, Nominative, Singular
आस्तेsits/remains
आस्ते:
TypeVerb
Rootआस्
FormPresent, Third, Singular, Atmanepada
परमपूजिताःhighly honored/worshipped
परमपूजिताः:
Karta
TypeAdjective
Rootपरमपूजित
FormMasculine, Nominative, Plural
कस्यof whom/whose
कस्य:
TypePronoun
Rootकिम्
FormMasculine/Neuter, Genitive, Singular
इदानीम्now
इदानीम्:
TypeIndeclinable
Rootइदानीम्
विकारःchange/disturbance
विकारः:
Karta
TypeNoun
Rootविकार
FormMasculine, Nominative, Singular
अयम्this
अयम्:
TypePronoun
Rootइदम्
FormMasculine, Nominative, Singular
यःwho/which
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
इमेthese
इमे:
Karta
TypePronoun
Rootइदम्
FormMasculine, Nominative, Plural
नरकम्hell
नरकम्:
Karma
TypeNoun
Rootनरक
FormNeuter, Accusative, Singular
गताःgone (having gone)
गताः:
Karta
TypeVerb
Rootगम्
FormMasculine, Nominative, Plural, क्त (past passive participle)

वैशम्पायन उवाच

V
Vaiśampāyana
M
Mahendra (Indra)
N
Naraka (hell)

Educational Q&A

The verse highlights the moral tension between outward honor and inner ethical consequence: someone is exalted and revered like Indra, yet the speaker questions a sudden emotional or moral ‘change’ in the face of others’ descent to hell—implying that true judgment must consider karma and dharma, not merely status or splendor.

In the Svargārohaṇa context, the narration contrasts heavenly honor with the shocking sight or knowledge of certain persons having gone to naraka. Vaiśampāyana frames this as a perplexing ‘vikāra’ (disturbance/change of mind), underscoring the unsettling reversals encountered in the final ascent and reckoning.