Shloka 2136
Svargārohaṇa-parva Adhyāya 5 — Karmaphala-Nirdeśa and Phalāśruti (कर्मफलनिर्देशः फलश्रुतिश्च)
ऋद्धिमन्तो महात्मान: शस्त्रपूता दिव॑ गता: । धृतराष्ट्रके सभी पुत्र स्वर्गभोगके पश्चात् मूलतः बलोन्मत्त यातुधान (राक्षस) थे। वे समृद्धिशाली महामनस्वी क्षत्रिय होकर युद्धमें शस्त्रोंके आघातसे पवित्र हो स्वर्गलोकमें गये थे
ṛddhimanto mahātmānaḥ śastrapūtā divaṃ gatāḥ | dhṛtarāṣṭrake sabhī putra svargabhogake paścāt mūlataḥ balonmatta yātudhāna (rākṣasa) the | ve samṛddhiśālī mahāmanasvī kṣatriya hokar yuddhameṃ śastroṃke āghātse pavitra ho svargalokameṃ gaye the |
Wika ni Vaiśampāyana: “Taglay ang kasaganaan at kadakilaan ng loob, sila’y nalinis ng mga sandata at nagtungo sa langit. Ang lahat ng anak ni Dhṛtarāṣṭra—pagkaraang malasap ang bunga ng langit—sa kanilang likás na anyo ay mararahas, lasing sa lakas, at kabilang sa uri ng yātudhāna (rākṣasa). Gayunman, bilang mayayaman at marangal na kṣatriya, sila’y napadalisay ng mga hampas ng sandata sa digmaan at nakaabot sa daigdig ng langit.”
वैशम्पायन उवाच
Educational Q&A
The passage highlights a key epic tension: inner disposition (violent, rākṣasa-like) can be morally blameworthy, yet the cosmic accounting of a kṣatriya’s end may still grant heaven when one meets death in battle according to one’s station. It underscores that outcomes in the Mahābhārata often reflect both character and role-based dharma, producing ethically complex results.
Vaiśampāyana explains the post-war fate of Dhṛtarāṣṭra’s sons: they attained heaven, being described as ‘purified by weapons’ through their death in battle. At the same time, he notes that after their heavenly enjoyment, their underlying nature is characterized as yātudhāna (rākṣasa-like), emphasizing their innate ferocity despite their temporary heavenly reward.