Vedic Paradise: An Overview
The
concept of Paradise or a similar concept is found in almost all
religious scriptures. Arya Samaj/agniveer rejects this reality, and
hence we need to scrutinize it in detail. They claim that the
difficulties and happiness of this worldly life are the NARK (Hell) and
SWARG (Paradise) respectively. They claim that these are only states and
not actual places. This claim is not only against the spiritual
intuition of man, but also opposes the Vedas. Following exposition
clearly proves this.
In the Vedas, Paraside is mentioned by the names स्वर्ग (Swarga), द्यो (dyo), नाक (Naaka), सुकृतस्य (Sukratasya), etc. These words have always been used in combination with the Sanskrit word लोके (loke) which means ‘a place’, ‘a region’, ‘a world’, all Locative cases. This proves that the word Swarga in the Vedas does not refer to any condition that affects an individual, but it is a distinct place.
Vedic Paradise is not on this earth
According
to the Vedas Paradise is a place where only joy is found and misery is
absent. This place is always mentioned by words which indicate that it
is far from us; while as the present life is always mentioned by the
words which indicate its nearness. If Swarga was only a
state or feeling which one experiences in this world, it is illogical to
speak of it as though it is found elsewhere. For example see the
following mantras:
7 O Pavarnana, place me in that deathless, undecaying world, wherein the light of heaven is set, and everlasting lustre shines. Flow, Indu, flow for Indra's sake.8 Make me immortal in that realm where dwells the King, Vivasvat's Son, where is the secret shrine of heaven, where are those waters young and fresh. Flow, Indu, flow for Indra's sake.9 Make me immortal in that realm where they move even as they list, in the third sphere of inmost heaven where lucid worlds are full of light. Flow, Indu, flow for Indra's sake.10 Make me immortal in that realm of eager wish and strong desire, the region of the radiant Moon, where food and full delight are found. Flow, Indu, flow for Indra's sake:11 Make me immortal in that realm where happiness and transports, where Joys and felicities combine, and longing wishes are fulfilled. Flow, Indu, flow for Indra's sake.( Rig Veda - Mandal 9; Sookt 113, Mantras 7-11)
These
references amply prove that Paradise is not in this world but it is a
distinct place which we can only inherit after death. The mantras quoted
above show that
1) There is no death in Paradise
2) It is eternal
3) It is resplendent with eternal light
4) That world is under King Vivasvat's Son i.e. Yama
5) It has fresh water
6) It is the third region
7) Food is abundant there
8) It is the place of the Sun
9) It is a place where all desires are fulfilled
Where is this Paradise?
Having
established that Vedic Paradise is not on this earth but is a distinct
world altogether, we will now see where that Paradise is located. In
several Vedic mantras, Paradise has been identified as the third region,
the other 2 being the earth and space. Thus it is written in Rig Ved
"In the third region which distils a thousand streams, may the Exhaustless Ones descend with procreant power." [Rig Veda – Mandal 9; Sookt 74; Mantra 6]
"Whether,
O Indra and Agni, you be dwelling in highest Paradise, in central
region, or on earth, come hither, from wherever you may be and drink
libations of the flowing Soma." [Rig Veda- Mandal 1; Sookt 108; Mantra 10]
"In the third heaven above us stands the Asvattha tree, the seat of gods. There the gods sought the Kushtha Plant, embodiment of endless life." [Atharva Ved Kaand 5; Sookt 4; Mantra 3]
"May we be free in this world and that yonder, in the third world may we be unindebted. May we, debt-free, abide in all the pathways, in all the worlds which Gods and Fathers visit." [Atharva Ved Kaand 6; Sookt 117; Mantra 3]
"Dwelling with zeal I mount in spirit after the lofty sacrifice as it departs. Agni may we, beyond decay, invited, in the third heaven, feast and enjoy the banquet." [Atharva Ved Kaand 6; Sookt 122; Mantra 4]
"From
the back of the earth, I have ascended to the mid space. From the mid
space, I have ascended to the heaven. From the top of the heaven, the
sorrow less world, I have reached the world of light."[Atharva Veda Kand 4; Sookt 14; Mantra 3]
It
is evident from all the above references that the Paradise promised in
the Vedas is neither a condition nor or this earth. Rather, it is the
third region above the earth and space, according to the sequence given
in these mantras. Vedas speak of this Paradise being the third region in
numerous other mantras, but I only gave few samples. These mantras also
prove that real joy and happiness is found only there.
How far is the Vedic Paradise?
Most
religions which speak of Paradise do not raise this question nor are
required to answer it. It seems that Vedic Dharm is perhaps the only
religion which addresses this question uniquely. Thus it is said,
"This
gold-hued Hansa's wings, soaring to heaven, spread over a thousand
days' continued journey, supporting all the Gods upon his bosom; he goes
his way beholding every creature." [Atharva Ved Kaand 13; Sookt 2; Mantra 38]
It is mentioned in Aitareya Brahman,
“For the heavenly world is at a distance of about thousand days’ travelling on a horseback (ashveen)” [Aitareya Brahman- Panicka 2: Paragraph 17; words in braces mine]
The ancient Indian Sanskrit Grammarian, Panini writes
“One ashveen is the distance travelled over or traversed by a horse in one day” [Ashtadhyayi- Book 5; Chapter 2; Sootra 19]
From
these mantras we come to know that according to the Vedas the distance
travelled by a horse in thousand days is the distance of Vedic Swarg
from this earth. In other words, the distance of Vedic Paradise from the
earth is about hundred thousand miles!!
Who inherits Vedic Paradise and How?
So far the previous mantras also imply that Vedic Paradise is not a Karma Jeevan (world for performing deeds) but a Bhog Jeevan (reaping the fruits of one’s deeds). To know more about this, it is good enough to take a look at more Vedic Mantras.
Atharva Veda says,
“Joy have you found, and left ill-will behind you: you have attained the happy world of virtue.” [Atharva Ved Kaand 2; Sookt 10; Mantra 7]
“May
we, fame-seekers, reach the world of virtue by service of the Gharma
and through fervour, whereby the Gods went up to heaven, the centre of
life eternal, having left the body.” [Atharva Ved 4:11:6]
“With
milk and butter I anoint the mighty, celestial Goat, strong-winged, and
full of juices. Through him will we attain the world of virtue,
ascending to the loftiest cope, to heaven.” [Atharva Ved 4:14:6]
“Strongest is this, performed, of sacrifices: he has reached heaven who has prepared Vishtāri. [Atharva Ved 4:34:5]
“High
up in heaven abide the Guerdon-givers: they who give steeds dwell with
the Sun forever. They who give gold are blest with life eternal. They
who give robes prolong their lives, O Soma.” [Rig Veda – 10:107:2]
“The
Goat Panchaudana, when cooked, transports, repelling Nirriti, to the
world of Svarga. By him may we win worlds which Sūrya brightens.” [Atharva Ved 9:5:18]
“...This wealth I place among the Brāhmans, making a path that leads to heaven among the Fathers.” [Atharva Ved 11:1:28]
To sum up, according to most mantras in Atharva Ved, feeding the Brahmins with milk and rice (Kheer), offering goats, gold, and other Dakshina
earns one Paradise. Displeasing a Brahmin gives you a one way ticket to
Hell. In the Rigveda, often we find ways to earn Paradise by praying to
the gods and as per Yajurveda Paradise is earned by animal sacrifice.
Of
course, good deeds are also said to earn one Paradise as per the Vedas
and other scriptures. Bad deeds earn one a place in Hell. The Judgement
in the life hereafter based on the weight of good and bad deeds is
mentioned in Shatpath Brahman as follows:
“Now,
as to that balance, the right (south) edge of the Vedi. Whatever good
deed man does that is inside the Vedi; and whatever evil deed he does
that is outside the Vedi. Let him therefore sit down, touching the right
edge of the Vedi; for, indeed, they place him on the balance in yonder
world; and whichever of the two will rise, that he will follow, whether
it be the good or the evil. And, verily, whosoever knows this, mounts
the balance even in this world, and escapes being placed on the balance
in yonder world; for his good deed rises, and not his evil deed.” [Shatpath Brahman- Kaand 11; Adhyay 2; Brahman 7; Kaandika 33]
In common Hindu parlance it is called Dharm Tula and in Islamic terminology as Meezanul Amaal.
Is Vedic Paradise physical or spiritual?
After
presenting so many references regarding the world of Swarga, it was not
necessary to again bring up this topic, because all the previous
mantras abundantly prove that Vedic Paradise is not spiritual but a
physical dwelling. However, the following mantras throw more light on
Vedic Paradise:
“If
Agni Jātavedas, as he bore you hence to the Fathers' world, had left
one single limb of your bodies, here do I restore it. Fathers, rejoice
in heaven with all your members!” [Atharva Veda- Kaand18; Sookt 4; Mantra 64]
“...The three-and-thirty Deities attend
them. As such, conduct us to the world of Svarga. Unto the world of
Svarga shalt thou lead us: there may we dwell beside our wife and
children...” [Atharva Ved 12:3:16,17]
“There where our virtuous friends, who
left behind them their bodily infirmities, are happy, free from
distortion of the limbs and lameness, may we behold, in heaven, our sons
and parents.” [Atharva Ved 6:120:3]
All
these mantras convincingly prove that Vedic Paradise is physical and
material, where people will get material blessings. In my next article, Vedic Paradise: The Inside Story,
we will take a look at the inner scene of the Vedic Paradise. All the
mantras that I have produced till now, refute the strange, anti-Vedic
view of Arya Samaj/agniveer.
Vedic Paradise: The Inside Story
We have already seen in my previous article Vedic Paradise: An Overview,
that Vedic Paradise is a distinct place where only joy is found and it
is physical. I will now present before you the internal scene of the
Vedic Paradise based on Vedic texts and other authentic scriptures.
Scene 1: The trees and flowers of Vedic Paradise
3. "In the third heaven above us stands the Asvattha tree (Banyan tree i.e. Ficus Religiosa), the seat of gods. There the gods sought the Kushtha Plant, embodiment of endless life."4. "There moved through heaven a golden ship, a ship with cordage wrought of Gold. There the Gods won the Kushtha Plant, the blossom of eternal life."5."They sailed on pathways paved with gold, the oars they piled were wrought of gold: All golden were the ships wherein they carried Kushtha down to earth." [Atharvaved Kaand 5; Sookt 4; Mantras 3-5]
It is clear from these mantras that Vedic Paradise contains the Banyan
tree and the Kushtha plant. The fruit of Banyan will feed the people of
Vedic Paradise and juice of the Kushtha plant will be their drink.
Scene 2. The beverages of Vedic Paradise
"Make me immortal in that realm where dwells the King, Vivasvat's Son (i.e Yama), where is the secret shrine of heaven, where are those waters young and fresh. Flow, Indu, flow for Indra's sake." [Rigveda Mandal 9; Sookt 113; Mantra 8]
"Look you happily along the road of righteousness, by which go the Angiras, well doers; by those paths go you to heaven, where Adityas feed on honey; that sorrowless world, spread you out upon the third heaven." [Atharvaved 18:4:3-4]
"What Fathers of yours went away earlier and what later, for them let there go a brook of ghee, hundred-streamed, overflowing." [Atharvaved 18:3:72]
"Full lakes of butter with their banks of honey, flowing with wine, and milk and curds and water, abundant with their overflow of sweetness, these streams shall reach you in the world of Svarga, whole lakes with lotus-blossom shall approach you." [Atharvaved 4:34:6]
Here, the word Sura (सुरा) has been used, which undoubtedly means wine, according to all Sanskrit lexicons. Chandogya Upanishad also throws light on this.
"..Ara and Nya are two lakes in the world of Brahman, in the third heaven from hence; and there is the lake Airam madiya..." [Chandogya Upanishad - Prapathak 8; Khanda 5; Mantra 3]
Commenting on this, Sri Sankara says,
"There is also the lake Airam madiya, 'Aira' is guel, 'ira'' being grain and that which is full of this gruel, and serves to intoxicate or exhilirate those that partake of it."
The study of Vedas reveals that during the Vedic period, wine was offered to the devatas and was known as Sura Archan. For example Atharvaved 10:6:5
"Before it (the amulet [1] as a guest) ghee, surâ (liquor), honey, and every kind of food we place. The amulet having gone to the gods shall, as a father for his sons, plan for us growing good, more and more day after day!"
It means that the ghee, liquor and honey that we present in the name of the devatas
will be presented to us in Vedic Paradise. Nevertheless, Vedas clearly
mention that streams of ghee, milk, curd, wine and honey will be
attained by the inmates of Vedic Paradise. Other scriptures such as the
Upanishads and the Brahmanas affirm the same. We also saw that during
the Vedic Period, liquor was not considered abhorrent and was offered to
the gods. Indra was often invited to consume liquor mixed with Soma.
For example see Yajurved Adhyay 21; Mantra 60.
"To-day the divine Vanaspatî has done good service to the Asvins with a goat, to Sarasvatî with a ram, to Indra with a bull. They have eaten these from the marrow onwards, they have accepted the cooked viands, they have waxed strong with the rice-cakes. The Agnis, Sarasvatî, and Indra have drunk the wine and Soma draughts."
Scene 3. The Musicians and Musical Instruments of Vedic Paradise
Vedic Paradise is a world of ultimate desires and tastes. So far we
have seen the tastes in food and drink. Let us now turn to another Vedic
luxury.
"Never does want or evil fortune visit those who prepare oblation called Vishtāri. He goes unto the Gods, he dwells with Yama, he joys among Gandharvas meet for Soma." [Atharvaved 4:34:3]
The word Gandharva that occurs in this mantra is worth attention. People who inherit Vedic Paradise will enjoy among the Gandharvas. Sanskrit lexicons as well as Vedic study tells us that these Gandharvas are beautiful singing men with long hair. Arya Samaj considers Gandharvas not as a heavenly singers but Vedic scholars. However, this is an erroneous view as the features of Gandharvas mentioned in the Vedas do not resemble Vedic scholars. For example,-
The wives of Gandharvas are called Apsaras (beautiful celestial maidens). [See Athavaved 2:2:4, They dance to the music made by their husbands. Urvasi, Menaka, Rambha and Tilottama are the most famous among them. For example see Atharvaved 2:2:5
-
Gandharvas identified as distinct from humans
No mortal beings slay him, no Gāndharvas, no Apsaras; O'er all the regions he is king, the man who wears this Amulet. [Atharvaved 8:5:13] -
Gandharvas are lovers of women and chased women if they found them attractive.
"Youthful, completely decked with hair, one monkey-like, one like a dog,— So the Gandharva, putting on a lovely look, pursues a dame. Him with an efficacious charm we scare and cause to vanish hence." [Atharvaved 4:37:11]
All these mantras show that Gandharvas are distinct creatures from humans. In Sanskrit lexicons Gandharva means a heavenly singer, a celestial musician. Even Swami Dayanand Saraswati was compelled to write the known meaning of Gandharva in his translation, even though he has heavily twisted Vedic verses. For example, see Yajurveda 30:8, and 12:99.
We also find many other things in Vedas about Gandharvas, which are so obscene that they cannot be produced here.
The heavenly musical melodies and musicians have also been mentioned by Chandogya Upanishad 8:2:8
"And he who desires the world of song and music, by his mere will song and music come to him, and having obtained the world of song and music, he is happy."
Scene 4: The Ultimate luxuries in Vedic Paradise- Hordes of maidens and beautiful women
It is mentioned in Rigveda 9:113:11
"Make me immortal in that realm where happiness and transports, where Joys and felicities combine, and longing wishes are fulfilled. Flow, Indu, flow for Indra's sake."
In this mantra, there is a mention of fulfillment of KAMA (sexual)
desires. This mantra also mentions three levels of joy and pleasure viz.
Mod (मोद), Mud (मुद) and Pramud (प्रमुद).
Let us analyze these three words in the light of Sanskrit lexicons and
Vedas. These three words and their derivatives occur more or less 40
times. For example,
"Those in which Soma joys and is delighted, as a young man with fair and pleasant damsels. Go you to those Waters, O Adhvaryu, and purify with herbs what you infuse." [Rigveda 10:30:5]
"I will not fold mine arms about thy body: they call it sin when one comes near his sister. Not me,-prepare your pleasures with another: your brother seeks not this from you, O fair one." [Rigveda 10:10:12]
From these references we come to know that although all three words Mod (मोद), Mud (मुद) and Pramud (प्रमुद) denote the intimate joy between a man and woman, however, the word Pramud (प्रमुद)
especially denotes sexual intimacy in the Vedas as used in Rigveda
10:10:12, Atharvaved 18:1:13, and Yajurved 30:10. Other than this
meaning it has no other meaning in the Vedas. Even Swami Dayanand
Saraswati has interpreted Pramud as sexual intercourse in Yajurved 30:10.
According to the Vedas, humans who inherit Paradise will enter it with all their organs. One particular verse is produced here
"If Agni Jātavedas, as he bore you hence to the Fathers' world, had left one single limb of your bodies, here do I restore it. Fathers, rejoice in heaven with all your organs!" [Atharvaveda 16:4:64]
So the private organs will be there in Vedic Paradise. Supporing this view Shatpath Brahman Kaand 10, Adhyay 4, Brahaman 4, Kaandika 4 says,
"Wherefore let him who knows this by all means practise austerities; for, indeed, when he who knows this practises austerities, even to (abstention from) sexual intercourse, every (part) of him will share in the world of heaven"
It is clear from these mantras that sexual powers will be present in
Vedic Paradise. Now the question is how and for what will these powers
be used in Vedic Paradise. Atharvaved 4:34:2 answers this question as,
"Boneless, pure, cleansed with the wind, brilliant, they go to a brilliant world. The fire does not burn their male organ. In Swarga they get plenty of women." [Atharvaved 4:34:2]
This mantra strikes a death blow to all those so-called Brahmacharis who sweat at the mere mention of women in Paradise, fearing that this will violate their Dharma.
Vedas reject such apprehensions. There will not be just one, but
numerous women to fulfill the desire of sex. In this mantra, the word Strenam (सत्रैणम) is used which means 'a collection of women'. This is the meaning given by the ancient Indian Grammarian Panini in his book Ashtadhyayi
- Adhyay 4; Paad 1; Sootr 87. Lest any Arya Samji tries to do some word
gymnastics as they are so renowned for, we have given this source. Also
the word Shishan (शिशन) used in this mantra only means 'phallus' according to Nirukt 4:19.
These beautiful women which the people of Vedic Paradise will receive, are called as Apsaras in Vedic terminology. At many places in the Vedas, prayers are made to get these Apsaras.
For example, see Atharvaved 2:2:5 that I have already quoted. Vedas
also list many types of Apsaras. Six types of Apsaras are spoken of in
Rigveda 10:95:6 and Atharvaved 8:10:27,28 and the details about them can
be found in many references of the Upanishads. A some places they are
called as the Lovers of Devatas. For example in Atharvaved 6:118:3 it is said
"My creditor, the man whose wife I visit, he, Gods! whom I approach with supplication, Let not these men dominate me in speaking. Mind this, you Apsaras, Gods' Consorts!
The authentic Upanishads also mention about numerous women being given in Paradise. Chandogya Upanishad 8:12:3 says
"Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light. He is the highest person (uttama purusha). He moves about there laughing, playing, and rejoicing, be it with women, carriages, or relatives, never minding that body into which he was born."
Here also we find a subtle similarity with Rigveda's three forms of
enjoyment. Some will laugh with women, some with play with women and
others will rejoice (?) with them. This perfectly explains what Mod (मोद), Mud (मुद) and Pramud (प्रमुद) denote. In this Upanishad the ultimate enjoyment is called Rammanah (रममाणः). This word is derived from Ramah which means that pleasure which is generated by the affinity between a man and woman. NIrukt, speaking about this word says that Ramah is a woman only for enjoyment and not for any sacred purpose (Nirukt 12:13).
Katha Upanishad narrates a dialogue between Yama and Nachiketas, the son of Vahasrava.
Yama offers Nachiketas three boons. The first two boons are granted by
Yama, the third however disturbs Yama, so Yama tries to bargain. Yama
says,
"Whatsoever objects of desire are difficult to obtain in the realm of mortals, ask them all as thou desire; these lovely maidens with their chariots and musical instruments, such as are not obtainable by mortals–be served by these whom I give to thee. O Nachiketas, do not ask regarding death."
Here also, like Rigved and Chadogya Upanishad, three classes of women are given.
Conclusion
Arya Samaj from its very birthday has indulged in making fun of the
beliefs of other religions and considered belittling others as the only
way to feel superior. They often make fun of the Islamic concept of
Paradise but forget to read their own books. This attitude of theirs
reminds me of a very wise saying of Jesus Christ (peace be upon him) who
said,
"Why do you see the piece of sawdust in your brother's eye and not notice the wooden beam in your own eye? [Matthew 7:3]
FOOTNOTES
Combat Kit against Veda Thumpers
Maidens (Apsaras) in Hindu Swarg/Paradise
वराप्सरः सहस्राणि शूरम आयॊधने हतम
तवरमाणा हि धावन्ति मम भर्ता भवेद इति
तवरमाणा हि धावन्ति मम भर्ता भवेद इति
"Thousands of handsome Apsaras (maidens) run up in haste to the hero who has been slain in battle (i.e. a martyr), (exclaiming) be my husband" [Mahabharata Shanti Parv (Book 12) section 98; Shloka 46]SEE SCANNED IMAGE FROM MAHABHARATA CONTAINING THESE VERSES
According to the Vedas, humans who inherit Paradise will enter it with all their organs. One particular verse is produced here
"If Agni Jātavedas, as he bore you hence to the Fathers' world, had left one single limb of your bodies, here do I restore it. Fathers, rejoice in heaven with all your organs!" [Atharvaveda 16:4:64]
So the private organs will be there in Vedic Paradise. Supporing this view Shatpath Brahman Kaand 10, Adhyay 4, Brahaman 4, Kaandika 4 says,
"Wherefore let him who knows this by all means practise austerities; for, indeed, when he who knows this practises austerities, even to (abstention from) sexual intercourse, every (part) of him will share in the world of heaven"
It is clear from these mantras that sexual powers will be present in
Vedic Paradise. Now the question is how and for what will these powers
be used in Vedic Paradise. Atharvaved 4:34:2 answers this question as,
"Boneless, pure, cleansed with the wind, brilliant, they go to a brilliant world. The fire does not burn their male organ. In Swarga they get plenty of women." [Atharvaved 4:34:2]
This mantra strikes a death blow to all those so-called Brahmacharis who sweat at the mere mention of women in Paradise, fearing that this will violate their Dharma.
Vedas reject such apprehensions. There will not be just one, but
numerous women to fulfill the desire of sex. In this mantra, the word Strenam (सत्रैणम) is used which means 'a collection of women'. This is the meaning given by the ancient Indian Grammarian Panini in his book Ashtadhyayi
- Adhyay 4; Paad 1; Sootr 87. Lest any Arya Samji tries to do some word
gymnastics as they are so renowned for, we have given this source. Also
the word Shishan (शिशन) used in this mantra only means 'phallus' according to Nirukt 4:19.
These beautiful women which the people of Vedic Paradise will receive, are called as Apsaras in Vedic terminology. At many places in the Vedas, prayers are made to get these Apsaras.
For example, see Atharvaved 2:2:5 that I have already quoted. Vedas
also list many types of Apsaras. Six types of Apsaras are spoken of in
Rigveda 10:95:6 and Atharvaved 8:10:27,28 and the details about them can
be found in many references of the Upanishads. A some places they are
called as the Lovers of Devatas. For example in Atharvaved 6:118:3 it is said
"My creditor, the man whose wife I visit, he, Gods! whom I approach with supplication, Let not these men dominate me in speaking. Mind this, you Apsaras, Gods' Consorts!
The authentic Upanishads also mention about numerous women being given in Paradise. Chandogya Upanishad 8:12:3 says
"Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light. He is the highest person (uttama purusha). He moves about there laughing, playing, and rejoicing, be it with women, carriages, or relatives, never minding that body into which he was born."
Here also we find a subtle similarity with Rigveda's three forms of
enjoyment. Some will laugh with women, some with play with women and
others will rejoice (?) with them. This perfectly explains what Mod (मोद), Mud (मुद) and Pramud (प्रमुद) denote. In this Upanishad the ultimate enjoyment is called Rammanah (रममाणः). This word is derived from Ramah which means that pleasure which is generated by the affinity between a man and woman. NIrukt, speaking about this word says that Ramah is a woman only for enjoyment and not for any sacred purpose (Nirukt 12:13).
Katha Upanishad narrates a dialogue between Yama and Nachiketas, the son of Vahasrava.
Yama offers Nachiketas three boons. The first two boons are granted by
Yama, the third however disturbs Yama, so Yama tries to bargain. Yama
says,
"Whatsoever objects of desire are difficult to obtain in the realm of mortals, ask them all as thou desire; these lovely maidens with their chariots and musical instruments, such as are not obtainable by mortals–be served by these whom I give to thee. O Nachiketas, do not ask regarding death."
Here also, like Rigved and Chadogya Upanishad, three classes of women are given.
FOR MORE DETAILS READ THIS ARTICLE: http://www.islamhinduism.com/hinduism/analysis/50-vedic-paradise-the-inside-story
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