• Duryodhan, Dushashan and other Dhartrashtras were all asuras but since they were killed on the pious land of Kurukshetra, they all attained swargaloka (Refer Sec. 5 of Swarga-rohan parva, Mahabharata)

    Since Shakuni was an expansion of the Dwaparayuga, he merged with Dwapar Yuga.

  • Hare Krishna Arvind Prabhuji,

    As per Section 3, 4 & 5 of Swargarohan Parva of Mahabharata, Yudhishthira surrounded by deities and Dharma dev, observed the post life forms of his beloved people. 

    He saw Lord Krishna and Arjuna in the form of Lord Nar-Narayan, residing in the Badrikashram.

    He saw Karna in the abode of Sun.

    He saw Bhima in the Vayu loka sitting with Vayu deva.

    He saw Nakula and Sahdev in the Abode of Ashwini Kumaras.

    He saw Draupadi in Swarga loka as Lakshmi Herself (She was an expansion of Lakshmi).

    He saw Pandu along with Kunti and Madri devi in the Swarga Loka.

    Yudhisthira, himself being the expansion of Dharma deva, went to the abode of God of righteousness.

    Many more post life forms of various heroes of Mahabharata has been given, you can check it on your own.

    Your servant,

    Veeral Gandhi


                                         Here is the link

      could you please explain prabhuji?

      • I understand Prabhuji that you are sensing a contradiction in the words of scriptures.

        In the Mahabharatam's Swargarohan (ascension to heavenly planets) Parva, it is stated that after their end of humanly lives, Pandavas went to the respective heavenly planets, from where they originally came. This parva makes a specific mention that only Yudhisthira Maharaj, being extremely righteous among the Pandavas, did not have to shed his material body to go to heavenly planet whereas, rest of the Pandavas had to shed their material body. Further, they all (including Yudhishthira Maharaj) suffered bit in hell before their ascension to the heavenly planets. 

        Even the said SB shlokas (1.15.47-48) in sanskrit does not specifically mention about the Pandavas. It is only the translation that mentions about the Pandavas. I suspect that it may be a later addition.

        If you read Mahabharata, you will easily learn that although Pandavas were devotees of Lord Krishna, they were not desireless or nishkaam bhakta or pure devotees. Infact, they had immense material desires. In the said SB shloka, it can be easily inferred that only nishkaam devotees can attain the supreme abode. Whosoever has not yet become so shall gradually - after many many lives - attain this abode - but only when he becomes desireless...  

        • Hare Krishna prabhu ji!

          Hari Bol

          Jai Srila Prabhupada

          WHat you have quoted might be true. But we should understand that (available) Mahabharata is hhighly interpolated and is no more accepted by Acharyas as Vaishnava sastra. On the other hand, Srimad Bhagavatam is not interpolated and is translated by Great Liberated soul and Acharya HIS DIVINE GRACE SRILA A.C. BHAKTIVEDANTA SWAMI PRABHUPADA.

          I remember that smarta people think that Dharma deva protected Draupadi and not Lord Krishna. Actually, we should not follow smartas and their commentaries.

        • Hari Bol prabhu ji!

          Jai Srila Prabhupada

          Letter to Saradia -- Los Angeles 12 December, 1968

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          His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda

          My Dear Saradia,

          Please accept my blessings. I am in due receipt of your recent letter and I have noted the contents with pleasure. Your kind thoughts which you expressed are very nice and encouraging to me. Also you have asked some intelligent questions and I am answering them here.

          You have asked how Krishna is with the spirit soul in the spiritual world and the answer is that Krishna is the heart of the spirit soul, or spiritual body, So Krishna is never apart from us. Either He remains in the heart of the material body, or He remains in the heart of the spiritual body. This is Krishna's Causeless Mercy to all of His beloved children, or living entities.

          To answer your second question, you should know that Arjuna and Kunti Devi are not in Krishna Loka. They are eternally associated with Krishna only in the material world. Just like Krishna is always in the spiritual world, so similarly He is always in the material world and His Pastimes are going on there also. In the material world, Krishna also has eternal associates, such as Arjuna and Kunti Devi. There is a difference between the body and soul of Arjuna and Kunti Devi. But although Arjuna is with Krishna in innumerable different material universes at one time, still there is only one spirit soul who is Arjuna. This spirit soul expands into many different bodies and thus you can understand that there are also incarnations of devotees as well as incarnations of Krishna. This is the power of the spirit soul, that it is unlimited. Such conception cannot be understood while one is still in the conditioned state.

          Regarding your third question, both incidents are correct. I hope these shall answer your questions. Please convey my blessings to Satsvarupa, Jadurani, Devananda, Rukmini and all others. Hope you are all well.

          Your ever well-wisher,

          A.C. Bhaktivedanta Swami

          I hope this answers the question.

          • THis is also possible.

            SB 10.6.37, SB 10.6.38, SB 10.6.37-38
            TEXTS 37-38
            paà"YaAM Ba·(ô$id"sTaAByaAM
            vanâAByaAM laAek(vaind"taE:
            @ËMÿ yasyaA: s$amaA‚(mya
            BagAvaAnaipa tatstanama,
            yaAtauDaAnyaipa s$aA svagARma,
            @vaApa jananaIgAitama,
            ik(mau gAAvaAe'naumaAtar":
            padbhyäà bhakta-hådi-sthäbhyäà
            vandyäbhyäà loka-vanditaiù
            aìgaà yasyäù samäkramya
            bhagavän api tat-stanam
            yätudhäny api sä svargam
            aväpa janané-gatim
            kim u gävo 'numätaraù
            padbhyäm—by the two lotus feet; bhakta-hådi-sthäbhyäm—which are always thought of by pure devotees, in whose heart the Lord is therefore situated constantly; vandyäbhyäm—which are always to be praised; loka-vanditaiù—by Lord Brahmä and Lord Çiva, who are praised by all the inhabitants of the three worlds; aìgam—the body; yasyäù—of whom (Pütanä); samäkramya—embracing; bhagavän—the Supreme Personality of Godhead; api—also; tat-stanam—that breast; yätudhäné api—although she was a witch (whose only business was to kill small children and who had tried to kill Kåñëa also); sä—she; svargam—the transcendental abode; aväpa—achieved; janané-gatim—the position of a mother; kåñëa-bhukta-stana-kñéräù—therefore, because their breasts were sucked by Kåñëa, who drank the milk flowing from their bodies; kim u—what to speak of; gävaù—the cows; anumätaraù—exactly like mothers (who allowed their nipples to be sucked by Kåñëa).
            The Supreme Personality of Godhead, Kåñëa, is always situated within the core of the heart of the pure devotee, and He is always offered prayers by such worshipable personalities as Lord Brahmä and Lord Çiva. Because Kåñëa embraced Pütanä's body with great pleasure and sucked her breast, although she was a great witch, she attained the position of a mother in the transcendental world and thus achieved the highest perfection. What then is to be said of the cows whose nipples Kåñëa sucked with great pleasure and who offered their milk very jubilantly with affection exactly like that of a mother?
            These verses explain how devotional service rendered to the Supreme Personality of Godhead, whether directly or indirectly, knowingly or unknowingly, becomes successful. Pütanä was neither a devotee nor a nondevotee; she was actually a demoniac witch instructed by Kaàsa to kill Kåñëa. Nonetheless, in the beginning she assumed the form of a very beautiful woman and approached Kåñëa exactly like an affectionate mother, so that mother Yaçodä and Rohiëé did not doubt her sincerity. The Lord took all this into consideration, and thus she was automatically promoted to a position like that of mother Yaçodä. As explained by Viçvanätha Cakravarté Öhäkura, there are various roles one may play in such a position. Pütanä was immediately promoted to Vaikuëöhaloka, which is also sometimes described as Svarga. The Svarga mentioned in this verse is not the material heavenly planet, but the transcendental world. In Vaikuëöhaloka, Pütanä attained the position of a nurse (dhätry-ucitäm), as described by Uddhava. Pütanä was elevated to the position of a nurse and maidservant in Goloka Våndävana to assist mother Yaçodä.

            • hare krishna,

                                 Thank you very much for your reply

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