BOOK12 SHANTI PARVA by mv subramanyammm

BOOK12 SHANTI PARVA

Mahabharat Shanti parva Pradhamaasvaasa In Naimisaaranya, on the occasion of Satra Yaga, the Sootamahamuni, story teller, told Sounaka and other sages and saints, the story of Mahabharata, as told by Vaisampayana to Janamejaya. In that manner, Dharmaja and his brothers performed Udaka Kriya (offering holy waters) to all his relatives and friends, who died in war. They erected tents on the banks of Ganges and remained there till they were relieved of Asoucha. Dhritarashtra, Vidura along with their wives also remained there for a period of one month. At that time, Saint Vyasa, Saint Narada, Devala, Kanva and other sages and saints arrived there. Dharmaja along with his brothers and wife welcomed them and offered them Arghyam and Padyam and comfortable seats. Beholding Dharmaja, Narada said thus: “O Dharmaja! You are fortunate to have Krishna always by your side. With the help of Arjuna, you rule the entire Kuru Kingdom. Even during the Kurukshetra war, you did not forget your virtues and dharma. Your virtues and your dharma acquired this great victory to you. I hope you are happy with this victory” said Narada. Dharamaja told Narada thus: “O Saint Narada! With the kind looks of Sri Krishna, with the blessings of Brahmins, with the mighty prowess, vigour and valour of Bhima and Arjuna, I acquired this victory. But I am deprived of my brothers, relatives, friends, teachers, fathers, in particular Abhimanyu and the sons of Draupadi. Having lost all kith and kin, can we consider this as a victory? Besides that, having known that Karna, who was a close friend of Suyodhana from the beginning, was my elder brother, my heart is burning. My mother, Kunti told me that she had gone to Karna and after revealing him about his birth secret, requested him to join us. At that time, Karna told my mother, Kunti: “Amma, Kunti! Till now I am with Suyodhana. Suyodhana regarded me as his close friend only to attack Arjuna. If I discard him, what will the world think about me? Hence I cannot join Pandavas. But during war, I will spare the lives of all Pandavas, except Arjuna. Even if they are caught by me, I will never do any harm to them. This much I assure you ” said Karna. Because my mother, Kunti hid all these facts from us, we could not recognize Karna as our elder brother. Otherwise, all this would not have happened. Not only that, in the Kuru assembly, while Karna was talking harshly against us, I did not get angry upon him. At times, it struck my mind that Karna resembles my mother, Kunti. But I did not attach much importance. My entire wrath against Suyodhana cools down beholding the face of Karna. O Saint Narada! Once I scolded Arjuna not to show his face to me without killing Karna. I killed Karna with my own hands. O Saint Narada! Kindly tell me the reason why the chariot wheels of Karna sunk in the battle field” asked Dharmaja. Narada told Dharmaja thus: “O Dharmana! While your mother, Kunti, was unmarried, with the power of a mantra, Sun God appeared before your mother and blessed her with a son. She gave birth to Karna, without losing her virginity. She left that boy in the river. A chariot driver found that boy, took him to his house and brought him up. Hence Karna was called as son of Soota. From the beginning, Karna bore grudge against you. He could not tolerate while everybody was praising the prowess of Bhima and Arjuna and the wisdom and intelligence of Nakula and Sahadeva. Later he developed friendship with Suyodhana. One day, Karna requested Drona to teach him Brahma Astra and make him equal to Arjuna. Drona said that Brahma Astra could not be taught to non-Brahmins and non-kshatriyas. Karna went back to his abode. Next day, he approached Parasurama who was staying upon Mahendra Hill. Karna introduced himself as Brahmin and joined as his student. Karna was learning the art of archery from Parasurama. One day, while Karna was practicing archery skills, one of his arrows struck a cow belonging to a Brahmin and the cow died. That brahmin cursed him that his chariot wheel will sink into the ground during war. Later, Karna learned all Astras including Brahma Astra. One day, Parasurama was sleeping with his head on the lap of Karna. At that time, a frightful insect bit the lap of Karna and made a hole. Through that hole, blood started oozing Though the pain was unbearable, with the fear that Parasurama will be disturbed from sleep, Karna bore that pain with great patience. The blood which had come out of the wound touched the body of Parasurama. Parasurama woke up and enquired him what had happened. Karna told Parasurama what had happened. Parasurama looked at that insect with great anger. That insect was turned into a demon. “O Saint Parasurama! I am relieved of my curse. I am a demon. Once I ravished the spouse of Saint Bhrigu who cursed me to remain as an insect. With your blessings, I am relieved of my curse.” so saying the demon disappeared. Beholding Karna, Parasurama said: “O Karna! The patience and restraint shown by you is the characteristic of a Kshatriya but not of a brahmin. Tell me who are you?” Karna shivered. “O Saint Parasurama! I am not a brahmin. I am the son of a Soota” said Karna. “Karna, you deceived me by telling that you are a Brahmin and learnt all Astras from me including Brahma Astra. Hence, those Astras including Brahma Astra will not dwell in your remembrance during war.” cursed Parasurama. Karna returned back to Suyodhana and told him what had happened. Dharmaja! Your brother, Karna was an expert in telling lies indiscriminately. Listen what had happened later. Chitrangada, King of Kalinga, proclaimed Svayamvara to his daughter, Subhangi. Sisupala, Jarasandha, Rukmi and other kings attended that function. Suyodhana along with Karna also went there. During Svayamvara, Subhangi, accompanied by her maid, was passing before all the kings. Subhangi did not garland any of the kings. She passed through Suyodhana and Karna. Suyodhana was enraged with great wrath. He ordered that Subhangi should be caught and kept in his chariot. Suyodhana abducted her with force. All the kings who attended the function rebelled against Suyodhana. Suyodhana and Karna fought with those kings. Karna with his archery skills vanquished all those kings. Suyodhana brought Subhangi to Hastinapura. Bearing grudge against Karna, Jarasandha invited Karna for a dual fight. There was a fierce fight between Karna and Jarasandha. Karna defeated Jarasandha in that dual fight. Jarasandha, having been pleased with the prowess of Karna, gave the City of Malini to Karna. Unable to digest the vigour and valour of Karna, Indra, approached Karna under the guise of a Brahmin, and begged him for his shield and ear rings. Karna gave away his shield and ear rings to Indra. Thus Karna was deprived of his shield and ear rings. Therefore, Dharmaja! Karna was killed for all those reasons. Firstly he was afflicted with the curse of brahmin and also with the curse of Parasurama. Indra grabbed his shield and ear rings by deception. Announcement made by Bhishma, grading Karna as Ardha Radha. Salya’s non cooperation during war. All these culminated together and resulted in the killing of Karna by Arjuna. While these are the weak points of Karna, Parama Siva, Indra, Yama, Varuna, Drona, Kripacharya endowed Arjuna great celestial Astras. Hence Arjuna could kill Karna, otherwise, it was impossible for Arjuna to vanquish Karna.” said Narada. Having heard the words spoken by Narada, Dharmaja suffered with great distress. Mother Kunti tried to console Dharmaja. “O my son Dharmaja! When I revealed the birth secret of Karna and invited him to our side, Sun God appeared and confirmed what I said was correct. Still Karna did not leave Suyodhana. I do not know why you are worrying for him.” said Kunti. Dharmaja looked at his mother, Kunti, contempteously and cursed: “O mother Kunti! Because of your maintaining secrecy about the birth of Karna, all this has happened. From today, the womenfolk will be deprived of their power of maintaining secrecy.” cursed Dharmaja. Then Dharmaja told Arjuna: “Arjuna! What for is this kingdom without any kith and kin. Let us go elsewhere and live by alms. Then only my mind will remain peaceful. Arjuna! We killed all our brothers. Does it not amount to killing ourselves? Is this Kshatriya Dharma,only to ruin ourselves? Is it not just and proper for us to retire to forests and live peacefully by eating leaves and roots, shedding our hatred towards others? Hence, let us again go to forests. For the sake this kingdom we fought with each other like dogs and killed our kith and kin and ruined our clan. Now we are leading a wicked life. Arjuna! I do not want to rule this Kuru Kingdom. I do not care even to rule the entire universe. My paternal uncle could not control his son, Suyodhana and did not even try to put him in a right path. As a result, that wretch caused this mass destruction. Of course, our anger subsided by killing Suyodhana. But my mind is filled with great sorrow What can I do? I resorted to this war for the sake of this kingdom. I committed great sin. Unless I discard this kingdom acquired by waging this war, my mind will not remain in peace. Hence I decided to retire to forests and spend rest of my life amidst great sages and saints.” said Dharmaja. With these words of Dharmaja, Arjuna was enraged with great wrath. But he subsided his anger and brought a smile on his face. “O brother Dharmaja! Have we heard such words before? We fought this war and acquired great victory. Having forgotten that, you are now intending to retire to the forests. We never grabbed this kingdom from others by illegal means like Suyodhana. We got this Kingdom in a virtuous manner. Is it proper on your part to leave this kingdom which was acquired by us victoriously? If you really intend to retire to forests and live a peaceful life, why did you wage war against our enemies and killed akshouhinis of army. Having killed so many people and acquired this victory, if you retire to forests, leaving this kingdom, you will be called a coward. Nobody will praise you for your deeds. If you feel that we are inflicted with great sin by fighting this war, you can perform suitable Yajnas and Yagas to get rid of that sin. The root for all the Dharmas is wealth. Without wealth, a man cannot survive. You have to think about it also. If you are wealthy, so many relatives will come to you of their own accord. So many friends will come near to you. By acquiring wealth, you will get vigour and valour. Wealth will show right path and make you wiser. Therefore, of all the four dharmas, Ardha is great. Such wealth in the form of kingdom was acquired by us in a righteous manner. It is our duty to enjoy that wealth. You are saying that you have killed your cousin brothers. Devatas and Rakshasas are cousins. Devatas killed their cousins, Rakshasas. Without killing cousins and enemies, how can we acquire kingdom? Vedas also preach like this: “Exhibiting prowess, killing enemies, acquiring wealth and kingdom, performing Yajnas and Yagas and satisfying divine bodies and attaining higher regions after death are the characteristics of a Kshatriya.” Our ancestor-emperors viz, Dilipa, Nruga, Ambareesha, Sagara, Nahusha, Mandhata etc., followed the same path and attained higher regions after their death. Now you are the emperor in their order. Is it just to relinquish the emperorship? You follow the order of your ancestors, perform Yajnas and Yagas and attain higher regions; otherwise, how can you acquire that purity? By performing Asvamedha Yaga only, those emperors acquired that purity.” said Arjuna. Even after hearing the words spoken by Arjuna, Dharmaja could not convince himself. “Arjuna!, my mind is not convinced to rule this Kingdom. In this universe, there is no other wealth equal to contentment. What will give us more pleasure in this world than leaving these materialists and retiring to forest? I would choose hearing the preaching of sages and saints; keeping good relations with others without picking up quarrels; accepting praises and curses equally. Is it not great in treating equally those who stab us and those who applied chandan? Maintaining silence as dumb; visiting the ashrams of sages and accepting alms given by them as a feast and be contended with them, will definitely give me more happiness. On the other hand, if we follow the path of Karma, what would you derive except collecting sins? By the grace of God, I attained this knowledge and wisdom which is eternal. That is the only path for attaining salvation. I cannot leave that path.” said Dharmaja. Having heard these words, Bhimasena came forward and said: “Brother Dharmaja! You are bound to perform Karma, acceptable by Vedas. Without performing those karmas, is it proper on your part to follow the path of Jnana? Having seen the mass massacre of all our kith and kin in the battle, you might have got angry and hatred on this Kingdom. Had you exhibited this anger, jealousy and detachment before the war you would have saved several lives of our relatives, friends, kings etc., We also would have lost hope on this kingdom and retired to the forests along with you. The Maha Bharata War would not have happened and this mass massacre would have been averted. Having made several promises to kill our enemies, if you decide to retire to forests, what will others think about you? Will not everybody heckle you? In the past, a person of your nature, having dug a well left that place without consuming the water; having climbed the tree for a honey, he left that tree without tasting the honey; having got served many eatables in the plate, he left the plate without eating them. Such person also discarded a beautiful lady who fell in love with him. You are also behaving in the same manner, by discarding this kingdom acquired by us with our vigour and valour and retiring to forests. Of course, you know everything. Brother Dharmaja! Beholding us retiring to forests along with you, everybody will laugh at us saying that “these fools are walking behind Dharmaja without stopping him.” Will you deprive us of all the royal pleasures by retiring to forests? If salvation will be attained by discarding Karmas, the trees standing in the forests which are not performing any Karma, should attain salvation. But it is not so. The same will apply to you also. Brother Dharmaja! Relinquishing Karmas is not the solution. We have to perform karmas but we have to relinquish the fruits of such Karmas. We have to perform Nishkama Karma by devoting the fruits of such Karmas to God. Then only you will get salvation. The detachment from Karmas will be attained by you automatically. Therefore, you will never attain salvation by simply retiring to forests.” said Bhimasena. Then Arjuna told Dharmaja thus: “Dharmaja! Kindly listen to this story: In the ancient past, some unmarried brahmins abandoning their customs and practices prescribed for their caste, left for the forest. Indra, in the form of a bird, approached them and told them that the path they have chosen was wrong. Those brahmins requested that bird to show them the right path. Then Indra said thus: “ According to Vedas, in the animals the Cow, in sounds the Mantras, in metals gold; in humans Brahmin; were considered to be the best.. The duty of Brahmin was to learn Mantras and discharge the duties prescribed to him. Even if by negligence, anger or sorrow, they did not discharge their duties, it would amount to greatest sin. Most of the illiterate were spoiling themselves without knowing anything about Sanyasa. One who follows Grihastha Dharma, worships guests, divine bodies and Pitaras, and he will attain higher regions after death. One who discharges his duties in the outside world and devotes the fruits of those duties to God, he will enjoy eternal pleasure.” said Indra. Having heard the words of Indra, the Brahmins realized their mistake. They went back to their homes, got married and discharged their duties assigned to them. Therefore, Dharmaja! You should also rule the kingdom to the satisfaction of one and all, perform Yajnas and Yagas and attain higher regions” said Arjuna. Then Nakula also said thus: “Brother Dharmaja! Brahmins are getting rid of their sins by learning Vedas. There is no use of retiring to forests, neglecting your duty of performing Yajnas and Yagas. If we acquire wealth without aspiring for any fruits and utilise that wealth for performing Yajnas and Yagas and charities to Brahmins, it will become ‘Karma without attachment’. Without getting rid of desires, anger, likes and dislikes, even if we retire to forests and perform Tapas, it will be of no use. If we weigh Grihastashram on one side and Brahmacharya, Vanaprastha and Sanyasa on otherside, Grihastashram will weigh more than other Ashrams. Vedas are echoing that if Kshatriyas do not acquire wealth and perform Yajnas and Yagas, they will attain sin. Eswara enlightens the entire world. He established Ashrama Dharmas. Karma yoga is his creation. Because of the anguish caused by this war, how can you forget Varna Ashrama Dharmas established by Eswara. You are telling that due to the violence caused by war, we are inflicted with sin. Do you mean to say that our fore fathers and Emperors have ruled this kingdom without resorting to wars and violence? Did they not attain higher regions after death? You also will never be tainted with any sin on account of this war and you will attain higher regions. The general public will always seek protection under the rule of a kshatriya. It is the duty of every Kshatriya to protect the general public in his kingdom. Failure to discharge that duty is sinful. Making charities is the Kshatriya Dharma. You have to make charities to those who are fit to receive that charity. Leaving all these Dharmas, how can you retire to forests?” said Nakula. Then Sahadeva also spoke few words: “O brother Dharmaja! Will any body attain Moksha simply by leaving his desires for the sake of others? You have to relinquish your sensual pleasures and discharge the Kshatriya Dharma. By relinquishment of desires and bondage you will attain Moksha. Even if you retire to forests, leaving this Kingdom, you have to secure your daily needs from others and you have to develop love and affection towards them. That is the root cause for worldly pleasures. Brother Dharmaja! you are my brother, my sister, my mother, my father and my God father. Kindly listen to my words. I am speaking these words with utmost devotion towards you. I do not know whether they are true or not. Kindly trust me.” said Sahadeva. Dharmaja patiently heard what had been said by Nakula and Sahadeva. Now it was the turn of Draupadi. “If I am permitted, I will also say a few words” said Draupadi. Dharmaja nodded his head. Draupadi spoke thus: “Kindly remember the days when we spent in forests . While your brothers were against you, you consoled them by saying that on completion of Ajnatavasa, you will kill Suyodhana and acquire kingdom and enjoy the royal pleasures. You have fulfilled your words. You killed your enemies and acquired the kingdom. Now, you are going back on your word given to your brothers and retiring to forests. Is it just on your part? King will never be with a weak heart. He has to protect righteous people by punishing the wrong doers and culprits. Lord Brahma created Kshatriya to protect the universe. King is nothing but God in human form. If such a king is inefficient and useless, wrong doers and culprits will raise their heads. Hence God endowed the King with penal law to punish the criminals and culprits. It is the duty of a king to punish even a Brahmin, if he is a wrong doer. You have discharged your duty as a King by killing Suyodhana, Dussaasana and others. While with a single garment on my body, Dussaasana dragged me to open assembly. Suyodhana showed his lap . Karna made pungent remarks against me.You have punished all of them with death. How can it be a sin? You need not worry about it. It is the duty of a Kshatriya to punish the following: those who administer poison to others; set fire to the houses of others; disclose political secrets to enemies; murderers; a person who lusts another’s wife; and those who kill his own kith and kin. Kauravas committed the above wrongs. Hence you punished them. If you do not punish them knowing fully well that they are wrong doers, it will be a sin. By punishing wrong doers, King will protect righteous people. If a king, who is expected to rule the kingdom, follows the path of non-violence, it will amount to violation of Kshatriya Dharma. Therefore shed all your doubts from your mind and rule this Kingdom and protect the people. O King Dharmaja! Will there be any lady like me on earth who has suffered great woes. Did I ever discard my Grihastha Dharma. Kauravas dug their own grave. Why should you feel sorry for that! I need not tell you about the rules of war. In the past, Brihaspati and Sukra manifested War Rules to the entire universe. You have followed those war rules. You need not worry about it.” said Draupadi. Arjuna again continued to say: “If the King had a soft corner towards culprits and wrong doers, even Sanyasis also will follow the wrong path and resort to all kinds of mischiefs. There will be chaos. People will loot money and property of others. Wives will be abducted by others. The king will certainly have to bear that sin. Therefore, punishing the criminals cannot be considered to be violence. Rudra, Govinda, Indra and Guha who punished the criminals were not afflicted with any sin. Therefore, by punishing criminals and wrong doers, Adharma will vanish and Dharma will flourish. Brother Dharmaja! even the common people will resort to violence in their day to day life. In the fruits we are consuming daily, there are several invisible insects which are being killed by us. While we are digging the roots for our consumption, several insects will die. How can we consider it as sin? For our survival, we have to consume food. While preparing our food, we have to resort to violence. Have you forgotten the fact that even the God arranged one life as a prey for another life. Therefore, any violence committed without causing any harm or injury to others is equal to non-violence. Punishing the enemies does not amount to violence. We regained the Kingdom acquired by our father, King Pandu. How can it be unjust? Whether we fought the war, justly or unjustly, God only knows. Therefore leave that matter and rule the Kingdom.” said Arjuna. There is no change in Dharmaja. Having lost patience, Bhimasena spoke to Dharmaja thus: “Brother Dharmaja! You are aware of all Dharmas. We are not so great to preach sermons to you. But I lost my patience. Hence I am repeating once again. Discarding the Kingdom acquired by just means amounts to cowardice. The people will look at you as a coward and belittle you. As a result of wicked dice game, we suffered a lot in forests and Virata kingdom and were subjected to several insults. You believed truth. We followed you. We killed all those who were responsible for our woes. You attained great victory, name and fame. We regained our kingdom. Now you want to discard it. Brother Dharmaja! Tell me, why did we fight this dreadful war? To wreak vengeance against those who were responsible for our woes and insults during Aranya Vasa and Ajnata Vasa. We have taken a decision to fight according to the advice of Sri Krishna. We fought the war. Didnt you know at that time that either we or Kauravas will be killed in the war? Why you are feeling sorry for the demise of our enemies. Therefore, brother Dharmaja! Rule this Kingdom. That is the only option left to you.” said Bhimasena in a firm voice. After hearing the words of Bhimasena patiently, Dharmaja said thus: “You are all affected with vanity, desires, fear. Hence you are forcing me to rule this Kingdom. But elders say that ruling of a kingdom is filled with sorrow and distress. Every king, at the end, will certainly go to hell. Therefore, hell is certain to a king. Where is happiness and peace in ruling the kingdom? You will never find happiness in enjoying sensual pleasures. If you renunciate worldly pleasures, that happiness is eternal. Do you mean to say that the sages and saints who are living in forests, consuming leaves and roots, are fools? The wrong doers will always entangle in these sensual pleasures. The wise will never look at them and live peacefully. In this context, it is pertinent to remember the words of King Janaka. He said that the person who has no desires does not require any wealth. He feels as if he possesses all wealth. Janaka said that “even if the city of Mithila is burnt, I feel as if nothing has happened.” We all respect King Janaka. Let us respect his words also. One who renunciates the worldly pleasures will look at those who are grieving for worldly pleasures, as if one at the hill top looks at the people at the bottom of the hill.” said Dharmaja. For that Arjuna gave a fitting reply: “Brother Dharmaja! You quoted the saying of King Janaka. But I will tell about the conversation between the same Janaka and his wife. When Janaka intended to renunciate this world and retire to forests, his wife told him thus: “My dear husband! If you retire to forests, leaving this kingdom, who will look after the guests, divine offerings, offerings to your Pitaras? To become a Sanyasi, you have to shave your head, wear saffron robes and go round each and every house for alms. The householders who offer you food and alms will get Punya. Therefore, the householder who gives food and alms to a begger will get more Punya than the begger who receives it. Dont you know this much! The wise and learned who know about Vedas will always depend on Kings for their sustenance. If a king like you renunciates this kingdom, who will look after them? Is it just on your part to ruin their lives? What you are going to derive by abandoning your wife and children and retiring to forests? You, being a king, shall look after the needs of the people. Can such a king retire to forests, abandoning the people? Therefore, what you are doing is nothing but contravention of your own Dharma. I dont think you will get Moksha by retiring to forests.” said the wife of Janaka. After the hearing the words of Arjuna, Dharmaja told him thus: “Arjuna! Vedas prescribed the righteous karmas to be followed by humans. Same Vedas preached that by renunciation of Karma, one will attain higher regions. Wise men will choose a better path among the two. If we do virtuous deeds, we will attain divine pleasures. What you say is to be followed in the outside world. It is also just and proper. But, wise and learned and conversant with Vedas cannot say that my path is wrong. You were born with the blessings of Indra and Bhimasena with the blessings of Vayu. With the proximity of Sri Krishna, his influence is upon you. Of course, you both possess great vigour and valour. But you are not conversant with Dharma, Vedas and holy scriptures. Those who are conversant with scriptures will say that this Samsara is useless and tasteless. One who renunciates the desires and abandons karma and lives with clean mind will attain eternal happiness. One who always craves for wealth and worldly pleasures cannot feel that happiness. Even after being conversant with Vedas and scriptures, those who are deprived of wisdom will always preach that the path of Karma is good. They themselves will be entangled in Karmas and cannot attain eternal happiness. But those who are wise and learned will say that Sama, Dama, and Tyaga are the roots for attaining eternal happiness. People like me will be accept it.” said Dharmaja. Then Saint Devasthana, who was present there, said to Dharmaja thus: “Dharmaja! Arjuna is right in saying that wealth and valuables are required for a happy life. There are several steps of yoga to attain Moksha. Acquring wealth and prosperity for enjoying worldly pleasures is wrong. But acquiring wealth for performing Yajnas, Yagas and charities is not wrong. Besides, you attain moksha. Therefore, rule the country, acquire wealth and prosperity, perform Yajnas, Yagas and make charities to the poor and needy. Lord Siva performed a yajna called Sarvamedha. Brahma and other divine bodies also performed several Yajnas. Maruts attained name and fame by performing several Yajnas. Once Brihaspati told Indra thus: “O Indra! Dont allow desires and anger to enter in your mind. Observe abstinence from desires and anger. Shed your sorrow. Be cheerful and make others happy. Observing both Karma and renunciation of Karma cannot be said to be good. While doing Karma, you have to devote the fruits of that Karma to God. That is the greatest Dharma of all.” Therefore, Dharmaja! observe good and bad equally; dont intend to cause harm to anybody; observe Kshatriya Dharma and rule the country. All your ancestors followed the above principles and ruled the country. Later, they retired to forests. You also follow the same path.” said saint Devasthana. Again Arjuna spoke thus: “Brother Dharmaja! According to Kshatriya Dharma, we fought the war. Those kings who died in war attained higher regions. Even the children know that Kshatriya Dharma is harsh. King does not commit any sin. A King has to rule the country but not to depend on others for his sustenance. Now you are the king in Kuru clan. The minds of Kings should be rock hard. Therefore, shed your sorrow and agree to rule the country. Fighting the war, killing of enemies, and their attainment of higher regions are all of God’s will. You should not feel sorry for that. You are conversant of all Dharmas. Be brave. Rule this Kuru Kingdom to the satisfaction of one and all.” said Arjuna. But there appears to be no change in Dharmaja. He kept quiet. Then Saint Vyasa told Dharmaja thus: “O Dharmaja! Every letter spoken to by Arjuna is true. Of all Dharmas, Grihastha Dharma is the best, not only for human beings, but also for all the living beings. Especially, for Kshatriyas, except Grihastha Dharma, all other Dharmas viz., tapas, controlling senses, brahmacharya are not acceptable. Abstaining from earning, neglecting to protect his people, fleeing away from battle field are greatest sins for Kshatriya. You are conversant with Vedas. Follow the path shown by Vedas. Rule this country. Dharmaja! you have learnt Vedas, scriptures, Sastras and Puranas from your preceptors. Dont you know about Varnaashrama Dharma. There is no other Dharma for a ruler except to punish wrong doers and protect righteous people. King Sudyumna followed the above Dharma and attained Moksha. I will tell his story. In the ancient past, on the banks of River Bahuda, two brahmin brothers called Sankha and Likhita were living. Each followed his own Dharma. In their Ashram, there were many fruit bearing trees. One day, while Sankha went out, Likhita plucked some fruits from the tree in the Ashram of Sankha and was about to eat them. Meanwhile Sankha arrived and asked Likitha from where he got those fruits. Likhita replied that he plucked them from a tree in the Ashram of Sankha. Then Sankha told Likhita. “Your act amounts to theft. Please go to the King and seek suitable punishment for your crime.” said Sankha. Accordingly Likhita went to King Sudyumna and sent word to the king about his arrival. King Sudyumna along with his ministers arrived there. Likitha requested the King to punish him for stealing fruits from his brother’s ashram. The King was surprised for his honesty. In fact, the King did not want to punish him as he fairly admitted his crime. As Likhita himself admitted the offence and requested for punishment, King Sudyumna ordered that his two hands be cut. Likhita blessed King Sudyumna and went away. The sentence was executed. Likhita went to Sankha and showed him his severed hands. Sankha was very happy. “Likhita! nobody should contravene Dharma. Your life is purified. You go to River Bahuda and offer Deva Tarpanam and Pitru Tapanam. Likhita! consumption of arrack, feeling lust for teacher’s wife, stealing the wealth of Brahmins are said to be great sins. Whoever commits any one of the above crimes, even if he is a Brahmin, he should be punished. Anyone who is punished by King, will attain higher regions. You also received punishment from King. You are purified. You have to feel happy.” said Sankha. Likhita went to River Bahuda and had a holy dip and offered Deva Tarpanam and Pitru Tarpanam in the river. Immediately both of his hands were restored. Likhita ran back to Sankha and showed his hands. “You need not feel astonished. Your hands are restored due to the power of my Tapas and also Divine blessings. You are plainhearted. Hence you got the blessings of God. Even the King who punished you also will get higher regions.” said Sankha. Hence, Dharmaja! You also rule this Kingdom and attain higher regions. The words spoken to by your brothers are sacred like Vedas. Ruling the Kingdom and punishing culprits is the duty of King. Leave your sorrow. Rule this Kingdom, acquire wealth, perform Yajnas and Yagas.That is your Dharma. O Dharmaja! Your wife and your brothers, as per your wish, spent 12 years in forests and one year in exile and they suffered many woes. Now, it is your duty to fulfil their wish and rule the kingdom. Dont cause much hardship, to your kith and kin, and also to divine bodies and Pitaras, by retiring to forests. You are conversant with Law. Those who rule the kingdom as per the wish of the people will attain higher regions. Collect 1/6th share from the people as tax. Rule the people as your own children. This will show the right path for Moksha. If a king with great pride and aggrandizement, under the influence of kama and krodha, rules the people as an autocrat, that king will attain 1/4th share of all the sins committed by the people. Vanquishing enemies is the duty of Kshatriya. Entering into a pact of compromise with sinful rulers is wrong.A King should never part with part of his kingdom under any peace pact. Fighting with the enemy and defending the kingdom is the duty of a king. Therefore you need not worry for fighting with Suyodhana for the sake of your kingdom. It is your foolishness to think that this great war had happened for not entering into peace pact with Suyodhana. In the ancient past, King Hayagriva fought with his enemies and conquered them, punished the wrong doers and protected the righteous people and ruled the country peacefully. He performed many Yajnas and Yagas and attained higher regions, after death. Therefore, wars will never do harm to Kings. It is the duty of Kshatriya either to kill the enemy or to be killed by the enemy. Similarly punishing wrong doers and protecting righteous people is his Dharma. You need not entertain any doubt that punishing culprits will amount to violence. Employ efficient staff and rule the country.” said Vyasa. Inspite of all the preachings made by Veda Vyasa, there is no change in the mind of Dharmaja. Arjuna got enraged. But he suppressed his anger and stood behind Dharmaja. Dharmaja spoke to Vyasa thus: “O Saint Vyasa! in these 18 days of war, several lost their husbands, sons and brothers. Their lamentations, sorrows and weepings are breaking my heart. I could not find peace. How can I rule this country?” asked Dharmaja. Veda Vyasa told Dharmaja thus: “Dharmaja! You are speaking as if you have control over pleasures and sorrows in this world. If you drive away sorrows from your mind, will they vanish? If you invite pleasures, will they enter? In this universe, every body shall have to undergo pleasures and sorrows, according to their good and bad deeds done by them in their previous birth. Even then, these pleasures or sorrows are not eternal. They will be coming and going. Sorrow follows pleasure and pleasure follows sorrow. Even for a wretch, if his time is good, he will be blessed with great wealth and prosperity. Even for a righteous person, if his time is bad, he will have to undergo unbearable poverty and misery. If one’s time is bad, even Mantras and Tantras will never work. Rain, heat, darkness and moonlight are all creations of God. Blossom of lotus flowers and other flowers to plants and trees, bearing fruits etc., will happen in their respective seasons only. Births and deaths, ups and downs, raise and fall are all bound by time. One should not feel sorry for them. In the past, King Senajit lost his son. But he never lamented like you. He consoled himself and got rid of that sorrow. I will tell you what he said: “In this universe, some make others to suffer. Some are made to suffer by others. All this happens according to their time. One should not feel that his suffering was caused by others or he made others suffer. He should not either feel pleasure or sorrow on account of those sufferings. Lamenting for the loss of wealth, wife, children, relatives is ignorance. There may be several reasons for our sorrow and fright. Wise and learned will never feel for sorrow and fright. Pleasures or sorrows are not eternal. We should not feel happy for pleasures and feel sorry for sorrows. One who does not know anything or one who knows everything will never feel for pleasures or sorrows. One, who does not know, does not know, that he does not know, only feels pleasure and sorrow, time and again.” said King Senajit. Those words will apply to you also in this situation. Dharmaja! Follow Kshatriya Dharma and rule this country. One, who is remembered even after his death, is a virtuous person. Therefore, be a virtuous person.” said Veda Vyasa. But Dharmaja was not convinvinced with those words. “O Saint Vyasa! Inspite of your preachings, I could not forget Abhimanyu, sons of Draupadi, Karna, Virata, Drupada and Dhrishtaketu. I lost my mental peace. While I was young, I sat on the lap of my grand father, Bhishma, and he fed me with his own hands. He was killed in this war. After his fall on a bed of arrows, he looked at me painfully, while the arrows shot byArjuna were piercing into his body. I cannot forget those looks of Bhishma. It is so painful that a great warrior, who vanquished Parasuma, is now lying on bed of arrows. For the sake of this wretched kingdom, I spoke a blatent lie that Asvathama was dead, when my preceptor Drona enquired me about his son’s death, swith a fond hope that I will always tell truth. I destroyed his faith reposed on me. Am I not sinful? I deceived even my preceptor. O Saint Vyasa! tell me about the punishment I have to receive for killing my preceptor for this wretched kingdom. Will this kingdom, acquired after the death of my elder brother, Karna, give me pleasure or happiness? I sent Abhiamnyu into a blazing fire, Padmavyooha. Subhadra and Arjuna were able to tolerate my cruelty. Otherwise, Arjuna would have cut me into pieces. I am unable to tolerate the grief of Draupadi who sacrificed her five children to this, otherwise avoidable, war. Am I not responsible for this mass massacre? Please allow me to retire to forests and live peacefully, inviting my death.” said Dharmaja in a great distressed mood. Veda Vyasa continued to say: “O Dharmaja! You are a kshatriya. But you are thinking like a Brahmin. You are unable to put an end to your grief. Kindly listen to my words carefully. The entire unvierse is filled with duals. Any rise is bound to fall. Births are bound to have death . Sorrow follows pleasure. It cannot be taken for granted that all friends are true to their friendship; all enemies will do harm; only righteous people will enjoy pleasures; and all pleasures will be derived from wealth. It is all our illusion. You have to discharge your duty in this universe for what you were created by Brahma. You cannot act as you like. Videha kingdom was ruled by King Janaka. He was not so wise at that time. Once he lost his kith and kin. He was afflicted with great grief. He decided to leave his kingdom. At that time, one Brahmin, called Ashmaka, arrived. King Janaka received him with due honours and offered him arghyam, padyam and a suitable seat. King Janaka asked him thus: “O Brahmin Ashmaka! What is the reason for a person possessed of wealth and relations, getting accessed to pride and aggrandizement whereas the same person gets afflicted with great grief when he is deprived of them. Kindly tell me.” asked King Janaka. Asmaka told thus: “King Janaka! When a man is entangled in Samsara, it is quite natural to be influenced by pleasure and sorrow. They will scatter his mind. The only remedy is the awareness that there are no more pleasures or more sorrows in this universe. Even the King and Emperor who rules this earth has no power to avoid old age and death. Therefore, whatever happens in our life, the mind should not be deluded. In everybody’s life, happiness and misery, good house, good food will be available in course of time. One should not feel happy when everything is available and feel misery if he is deprived of them .Doctors who are conversant with medical science, will give medicines to cure our diseases. But some diseases are not cured. The doctor himself may be inflicted with the same disease. Therefore, nothing is in our hands. Everything is predestined. We have to make our own trials. High birth, health, beauty, prosperity and objects of enjoyment are all subject to our virtuous deeds done in our past life. The indigent, although they may not desire it, have many children. The affluent are seen to be childless. The poor will have great appetite and they can digest any kind of food whereas the affluent cannot digest all types of food. Lusting other ladies, playing dice game and consuming liquor and hunting animals were banned by elders. But several are addicted to those vices. The reason is God’s will. You cannot specify any reason for our likes and dislikes. Wife and children are nothing but logs of wood, floating in a river. They will be joining and separating according to the flow of water. Human being will have several births. In those numerous births, he may have several mothers, wives and children and relatives. For whom should he lament? The only remedy is to have awareness that this birth and the body are not eternal. The time cycle is like a great ocean. In this ocean, births and deaths are moving like crocodiles. For a human being birth and death are unavoidable. Being aware of this truth, one should shed his grief. O King Janaka! Even our body itself was borrowed, which should be returned back, at the time of our death. In those circumstances, how can you say that your wife and children, friends and relatives are eternal? Even if you lament for years together, nobody will return back. Therefore, King Janaka! Shed your grief for the dead. Rule your kingdom. Then only you will get name and fame” said Ashmaka. With the words of Ashmaka, King Janaka gave up the idea of abandoning his Kingdom. Therefore King Dharmaja! The same words will apply to you also. Give up the idea of retiring to forests and rule of the Kingdom.”said Veda Vyasa. Dharmaja kept quiet without giving any reply. Then Arjuna told Krishna thus: “O Krishna! Having lost all his sons, brothers, relatives and friends, Dharmaja’s mind is perturbed. Please console him with your soft words.” said Arjuna. Sri Krishna went near Dharmaja, holding his hands, said thus: “Dharmaja! Why you are perturbed like this? All your friends and relatives fought the war and adorned heaven. The royal pleasures are nothing but a dream. Can you say that anybody on this earth can remain eternal? Kings and Emperors like Marut, Suhotra, Anga, Sibi, Sri Rama, Bhagiratha, Dilipa, Mandhata, Pridhu, Yayati, Ambareesha, Sasi Bindu, Gaya, Ranti Deva and Bharata have all ruled this earth. They performed many Yajnas and Yagas. But all of them left this world. They never made this earth as their permanent abode. Similarly, Parasurama, son of Jamadagni, fought with Kshatriyas 21 times and conquered the entire earth and gave the same as charity to Kashyapa. Even that Parasurama is not now alive. You have heard all these stories long back. Still you are ignorant.” said Sri Krishna. Dharmaja spoke Krishna thus: “Krishna! I desire to hear the story of Srunjaya. Kindly tell me.” asked Dharmaja. Krishna told Dharmaja thus: “Dharmanandana! You have heard about Narada only through Vyasa. You have not heard anything about Parvata. I will tell you in detail. Parvata was the sister’s son of Narada. Once upon a time Narada and Parvata came down to earth., they both came to an agreement. One should tell to the other, about all the thoughts passing in his mind, without hiding any of them, failing which, they will be subjected to the curse of the other. One day they came to the house of Srunjaya and decided to stay there for some days. Srunjaya deputed his daughter, Sukumari, to serve Narada and Parvata. Accordingly she was serving them. Narada fell in love with Sukumari but did not reveal it to Parvata. With his divine vision, Parvata came to know about it. “Narada! you deceived me by hiding your love towards Sukumari. I am cursing you. Soon after you marry her, you will have monkey face.” cursed Parvata. Narada grew angry. “I am also cursing you. You will lose the right of entering the heaven” cursed Narada. Parvata went away. Narada married Sukumari and his face was transformed into monkey face. Inspite of his monkey face, Sukumari was living with Narada happily. One day Parvata came to Narada and requested him to take back his curse. “You have cursed me first. So you have to take back your curse” said Narada. Parvata and Narada have taken back their curses and. Dharmaja! Rest of the story, Narada will tell” said Krishna. Narada continued his study. “Dharamaja! We remained with Srunajaya for some time. Some years have elapsed. We were about to return back to heaven. I desired to help Sunjaya. I blessed him with a son who is more powerful than Indra. Parvata thought that the son of Srunjaya may cause harm to Indra . Parvata said that the son of Srunjaya will survive half of his life. I grew angry. “Srunjaya! dont worry. Whenever you apprehend any danger from Indra, make all trials to save your son. If it is beyond your control, I will save your son. I am blessing your son with one more boon. Every thing that comes out of the body of your son, viz., sweat, urine, saliva etc. will become gold. Hence he will be called as Suvarnashteevi.” . Then I went away. Later Srunjaya begot a son. What all that was coming out of his body was becoming gold. The entire house of Srunjaya was filled with gold. One day, some miscreants kidnapped the son of Srunjaya, took him into a deep forest and killed him. They cut the body of the boy but did not find any gold. They left the body in the forest and fled away. Srunjaya searched for his son and found the dead body in the forest. Srunjaya invoked me. I went there and brought the child back from Yama Loka. Indra was waiting for an opportunity to kill Suvarnashteevi. He launched his vajrayudha to kill Suvarnashteevi. Vajrayudha, in the form of a tiger,killed Suvarnashtivi. Srunjaya came to know about this. He again thought about me. I again restored life to Suvarnashteevi. Suvarnashteevi, after the death of Srunjaya, ruled this earth for thousands of years. Therefore, Dharmaja! You also rule this earth by leaving your adamant attitude.” said Narada. Dharmaja kept quiet. Again Veda Vyasa told Dharmaja thus: “Dharmaja! Is there any Dharma for Kshatriya other than welfare of society? If you rule the country, sacred duties of brahmins will be performed accurately, without which, a lot of hardships will be caused to society. If the King performs the sacred duties he will get higher regions or else he will be afflicted with great sin. Therefore, protection of people is your utmost duty.” said Vyasa. It appears there is a slight change in the adamant attitude of Dharmaja. “O Saint Veda Vyasa! What you said is correct. But with utmost greediness, I resorted to war. I committed mass massacre. I killed those who should not be killed. My heart is burning. But not heeding to your words also does not seem to be just. I am unable to decide what to do” said Dharmaja. Veda Vyasa told Dharmaja thus: “Dharmaja! Who are you to decide what is to be done or not to be done. Nothing is in our hands. Everything is preordained. If a tree is cut with an axe, no sin will be attached to axe. If you are aware that you are discharging your duty as ordained by God, you will never be inflicted with any sin. Do your duty. Leave the result to God. All the wise will discharge their duties as ordained by Vedas in the name of God. Hence they will not be tainted with any sin. If you think that because of killing your own kith and kin, you are afflicted with sin, you can perform Yajnas and Yagas and get rid of that sin. But, do not abandon the kingdom and welfare of the people, being afraid of the sin.” said Vyasa. Dharmaja told Vyasa thus: “O Saint Vyasa! in this war, our sons, grand sons, brothers, fathers, grand fathers, uncles, preceptors, in-laws, friends, sons-in-law, brothers-in-law, several kings, emperors were killed. Their womenfolk are grieving for their husbands, sons, brothers etc. Some have put an end to their lives. I am responsible for their deaths. Having committed all these sins, how can I rule this kingdom, as an innocent person? How can my grieving heart agree for ruling the country? I have no other alternative but to retire to forests and leave this world.”said Dharmaja. Again Vyasa tried to convince Dharmaja. “O Dharmaja! Keep your grief aside for a while and listen to my words carefully. Those who died in the battle did not sacrifice their lives selflessly. They fought the battle, in a selfish manner, for the sake of kingdom and for their name and fame. How you are responsible for their deaths? How will you be tainted with any sin on account of their killings? How can you know why their deaths occurred? Yama alone knows whom to kill and when to kill. Accordingly he will be taking away the lives of human beings. Lamenting for their deaths, as if you have killed them, is foolishness. We are acting like puppets in this world. God is making us to act. If you are really interested in their future, enthrone the sons of the kings who were killed in the battle and make them successors to their respective kingdoms. With this, the widows of the kings killed in the battle, will feel happy. If some kings do not have sons, their daughters may be installed as their successors to their respective kingdoms. (We observe that this method is being followed now a days also. Whenever any M.L.A or M.P is dead, his son, daughter or wife will be elected as his successor, unopposed). O Dharmaja! You need not worry about the mass massacre. In the Dev-Danava war, Devendra killed danavas brutally and mercilessly and their blood flowed into rivers. Those Danavas are none other than the cousins of Devatas. But, all the sages and saints praised and acclaimed in one voice, the prowess of Indra. They offered a major share to Indra in the Yajnas and Yagas performed by them. That Indra is now ruling the heaven. In the same manner, you killed your cousins in the war and discharged your Dharma. As Indra, you are also fit to rule this kingdom. You can also perform Yajnas and Yagas, like Indira. In particular, you perform Ashvamedha yaga. To perform Ashvamedha Yaga, ruling the kingdom is a prerequisite. Therefore, rule the kingdom.” said Veda Vyasa. At last, Dharmaja relinquished his grief. “O Saint Vyasa! Kindly tell me, the sin will be inflicted for each deed in detail.” asked Dharmaja. Veda Vyasa told Dharmaja, the niceties of Dharma. Sleeping at the time of sunrise and sunset; Not honoring guests; Lusting other ladies; Disregarding the teacher; Setting fire to village (arson); Teaching Vedas for money; Selling the land given by God; Refrain from protecting servants; Deceiving others; Setting fire to forests; Abandoning his own dharma and following other dharmas, Dereliction of duty assigned to him; Cruelty towards animals; Stealing the wealth of brahmins; Killing brahmins; All these are considered to be greatest sins. O Dharmaja! Some acts and deeds may appear to be great sins but they are only accusations. They are as follows: Killing a person, even if he is a brahmin, who pounces upon him with a sword and killing a person to protect the property of a brahmin is not a sin. Administering wine or liquor to save one’s life is not a sin. It is not a sin to tell a lie in the following circumstances: In case of danger to life, While the wealth and property of brahmins are stolen; While acting as mediators for marriages; While protecting preceptors; While talking with ladies; to protect his own life and While proctecting his own life; If anybody’s brother is a wretch and wrongdoer or renunciates this world, he can marry his brother’s wife and look after her. For the sake of protecting cows, burning of forest is not a wrong thing. Similarly, sacrificing animals during Yajnas; Making charities to a person who is not fit to receive; Pardoning a servant who committed a crime is not an offence. Dharmaja! now I will tell the remedies for the above wrongs. Listen carefully. To get rid of the sin committed by killing a Brahmin, or for stealing the property of Brahmins, one should proclaim to one and all about his crime, live by alms, eating once a day, observing brahmacharya, sleeping on ground, for a period of 12 years. Otherwise, he may perform Krichama Vrata for six months. Otherwise, one should perform Chandrayana Vrata for three years. Otherwise, one should eat once a month, for a period of 12 months. Otherwise, one should perform Ashvamedha Yaga and give one lakh cows or one hundred horses to Brahmins. To get rid of the sin committed by consuming alcohol, he should consume the boiled alcohol or he should jump into fire, closing his eyes or renunciate this world or perform Brihaspati Yaga or give away all his landed property to others. To get rid of the sin committed by lusting the wife of his teacher, one should embrace highly heated and burning iron idol of a lady, or cut his male organ and kill himself, or should die for the sake of his teacher or give away all his property and wealth to brahmins. To get rid of the sin committed by stealing gold from brahmins, one should give away the same quantity of gold to that brahmin. To get rid of the sin committed by speaking lies, one should make him happy against whom he told the lies. To get rid of the sin committed by speaking against his teacher, he should offer Guru Dakshina to the teacher. To get rid of the sin committed by lusting others’ wives, one should perform Krichama Vrata for one year. (Krichama Vrata means, he should eat once in a day during day time for three days, once in a day during night time for three days, only eating what was given by others, unasked for, for three days and spending three days without eating anything. (See Commentary on Maha Bharata Sahnti Parva published by TTD). To get rid of the sin committed for lusting ladies who are not of marriageable order, one should wear wet clothes and sleep in ashes for six months. A lady who had sexual intercourse with a male, will get rid of that sin soon after she gets the immediate next period. To get rid of the sin committed by cutting a tree or animal, one should keep fasting for three days. To get rid of any unknown sins, taking limited food, chanting Gayatri morning and evening is sufficient. To get rid of the sins committed in the previous births, one should make charities. But he who has no belief in God and Vedas, who has no devotion, humility and humbleness will not get rid of their sins by doing anything. Dharmaja! You believe God and Vedas. You got devotion, humility and humbleness in abundance. You will get rid of all your sins by performing Yajnas and Yagas. Besides that, you killed the warriors in battle only in self defence not otherwise. Therefore, it is not a sin. The compassion and repentance generated in your mind erases all your sins. Your mind has become pure. You need not perform any Tapas. You rule this kingdom according to Kshatriya Dharma.” said Veda Vyasa. “O Saint Veda Vyasa! What are the food items to be consumed and what are not to be consumed. Please tell” asked Dharmaja. Veda Vyasa said thus: “Dharmaja! One should not consume the milk of horse, camel and donkey. One should not consume breast milk, as they are intended for infants. One should not consume the milk of cow within ten days of the cow giving birth to calves. One should not consume food in the house, where death occurred; where child was born; food given by Talari; food given by a prostitute; food given by a man who is depending on the earnings of a lady; food given by those who are eking their livelihood by singing and dancing; food given by a gambler, food given by a flower vendor; food given by a person who was married earlier to his elder brother and also the food given by a person who is depending on others by praising and flattering. One should not consume preserved and spoiled food. One should consume Pulagam, Payasam and food prepared with gingili oil only after offering to God. Those who are in Grihastha Ashram shall not consume food without devoting to God, without offering food to divine bodies and Pitaras and guests. Those who are in Grihastha Ashtram shall remain unattached to wife and children. They should not immerse in their love and affection. Dharmaja! I will tell about some who are not fit to receive charities. They are singers, dancers, comedians, wrong doers, impotent, cheaters, one who does not read Veda, low class people, one who are always indulging in harming others. Poor and needy are fit to receive charities. Though you are interested in making charities, no useful purpose will be served by making charities to those who are not fit to receive. Giving charities to unworthy people amounts to giving a beautiful girl in marriage to an impotent; pouring ghee in ashes, keeping water in a broken pot etc. If you make charities to a fit person, you will enjoy pleasures both in this world and heaven. Therefore, Dharmaja! Consider my words and do the needful.” said Veda Vyasa. “O Veda Vyasa! I am very much satisfied with your preachings. My heart is filled with great joy. As per your directions, I will give up the idea of retiring to forests and rule the kingdom according to Kshatriya Dharma. You have showered your blessings upon me. But, to my mind it appears that, observing Kshatriya Dharma and practicing natural Dharma are one against the other. Kindly tell me about Kshatriya Dharma, Varna Ashrama Dharma etc.” Veda Vyasa told saint Narada : “Dharmaja should approach Bhishma to get his doubts clarified. Bhishma will tell him about all Dharmas.” said Vyasa. Narada accepted the proposal of Veda Vyasa. Then Vyasa told Dharmaja: “O Dharmaja! Bhishma is eldest and oldest in Kuru clan. Bhishma is adorable even by Indra. He is free from wickedness. He learnt secrets of archery from Parasurama. He is virtuous. He was born to sacred Ganga. There are no Dharmas unknown to Bhishma. He learnt intricacies of Dharma from Saints Chyavana, Markandeya and Vasishta. He got a boon from his father to leave this world as per his wish. He is now retaining his life in his body till the entry of Uttarayana. Dharmaja! Bhishma likes you very much. You approach him. He will preach you about Jnana and Dharma. This is our wish. Dont waste time. Uttarayana is fast approaching. Bhishma may end his life at any moment.” said Vyasa. “O saint Vyasa! I have killed my friends and relations in this battle. How can I stand before him. I am the root cause for his fall. How can I ask him to preach Dharma.” said Dharmaja. Sri Krishna told Dharmaja thus: “Dharmaja! Why should you think like that? You are approaching Bhishma as per the wish of Veda Vyasa. But it is not an immediate necessity. First you proceed to Hastinapura. The entire Hastinapura City, your brothers, citizens are waiting for your arrival. Make an entry into Hastinapura and make them happy.” ` After carefully listening to the preachings of Saints Vyasa, Narada, Devala, and Sri Krishna, Dharmaja gave up his grief and was inclined to hold the reigns of Kuru Kingdom. Dharmaja prostrated before all the Saints and sought their blessings. All the saints retired to their respective places. Then Dharmaja worshipped Brahmins and divine bodies. Dharmaja gave an audience to all the kings assembled there and received the gifts offered by them. Next day morning, after taking oil bath, Dharmaja adorned with white robes, valuable jewellery, he mounted a chariot with sixteen white horses. Bhima was the charioteer. Arjuna was holding white umbrella. Nakula and Sahadeva were standing with Vinjamaras (fans). Sri Krishna and Satyaki were by his side.Vidura and Kunti were following Dharmaja in their resepective vehicles. Dharmaja left for Hastinapuram. The people of Hastinapura decorated the city with green mango leaves. They tied plantain trees to the poles. They decorated their houses with green leaves and flowers and decorated pots. All the people, young and old, were wearing new clothes. A festive mood prevailed in Hastinapuram. Dharmaja entered the main street of Hastinapuram. The citizens of Hastinapura were gazing at Pandavas curiously. Everybody was praising Pandavas. Dharmaja arriveds at the main gate. Brahmins, virtuous ladies welcomed him at the main gate. Dharmaja got down the chariot. Along with Dhritarashtra and Dhoumya, Dharmaja entered the inner apartments. He worshipped the divine bodies. He invited brahmins and gave many cows and gold as charity. At that time, Charvaka, a friend of Suyodhana, in the attire of brahmin, arrived there and mingled with other Brahmins. Charvaka addressed Dharmaja thus: “O Dharmaja! the entire brahmin community authorised me as their representative to say a few words. You have committed greater sins. You are unfit to rule this kingdom. You have killed ruthlessly your fathers, brothers and sons. You killed your own preceptor. What fors are you living? Every body is hating you and cursing you. You are enjoying the royal pleasures, after killing all your relatives. You are inflicted with great sin” Charvaka rebuked Dharmaja. On hearing the words of Charvaka, Dharmaja with folded hands prayed the Brahmins: “O sacred Brahmins! Kindly dont accuse me. Only on the advice of Vyasa and Narada, I have agreed to rule this kingdom.” said Dharmaja. Brahmins with folded hands prayed Dharmaja: “O King Dharmaja! We do not know who he is. We have no connection with him. You rule this kingdom according to Kshatriya Dharma. May God Bless you.” said Brahmins. With their divine vision, they realised that that Brahmins was Charvaka, a demon, a friend of Suyodhana. “O King Dharmaja! He is not a brahmin. He is Charvaka, a friend of Suyodhana. His barkings will not affect you or your name and fame. With the help of your brothers, you rule this kingdom.” said the Brahmins. Then they looked at Charvaka with harsh looks. With the power of their looks, Charvaka was reduced to ashes. Dharmaja asked Krishna about Charvaka. Sri Krishna told Dharmaja thus: “O Dharmaja! in Kritayuga, a rakshasa, called Charvaka, performed great Tapas. Brahma appeared before him. Charvaka asked for a boon that he will not be frightened with anybody in this universe. Brahma agreed but with a rider. “You should not cause displeasure to brahmins. If you do like so, that will be your last day.” said Brahma and disappeared. Today, he deceived brahmins and caused displeasure to them. Hence he was reduced to ashes.” said Sri Krishna. Then all arrangements were made for the coronation festival. On an auspicious day, Dharmaja sat in a golden chair, facing east. Satyaki and Sri Krishna sat in front of him. On either side of Dharmaja, Bhimasena and Arjuna sat in golden chairs. Behind Dharmaja, Nakula and Sahadeva occupied their respective seats. By their side, Kunti sat. Dhritarashtra and Gandhari were made to sit on golden chairs. To his east, sat Vidura and Dhoumya. Kripacharya sat by the side of Dhoumya. Dharmaja worshipped goddess earth with white flowers and rice, gold and silver. Kings of several countries, highest officials, business men, Vysya dignitaries, social workers, agriculturists, villagers, singers, comedians, etc. assembled there. Dharmaja gave them gold and silver and honoured them. With the permission of Sri Krishna, Dhoumya occupied a seat on the northeastern corner. There a big golden throne was installed, covered with Tiger skin.A crown was kept and worshipped. Golden vessels were filled with Holy waters brought from holy rivers. The conch was purified with cow milk, cow curd, cow urine etc., Brahmins were chanting the hymns from four Vedas. Dhoumya escorted Dharmaja to the Golden throne. Sacred fire was placed in front of Dharmaja and a divine yajna was performed. The auspicious moments arrived. Sri Krishna lifted the worshipped Crown and kept it on the head of Dharmaja saying “Dharmaja! You are now the king and emperor of this Kuru Kingdom”. Dharmaja was enthroned as King and Emperor of Kuru Kingdom. Dhritarashtra sprinkled holy waters with mango leaves on Dharmaja. Then all assembled there, according to their respective protocol, sprinkled holy waters on Dharmaja with mango leaves. Conchs were blown, trumpets were beaten and their sounds rose to the sky. In this manner, Dharmaja was enthroned as King and Emperor of Kuru Kingdom. On that occasion, Dharmaja gave cows, gold and silver to Brahmins, poor and needy. Dharmaja addressed the gathering: “I appeal to all of you to regard and respect Dhritarashtra as before. He is my father, my preceptor, my God. You have to follow his directions scrupulously.” Then Dharmaja dismissed the assembly. Dhritarashtra and Gandhari were sent into the inner apartments. Citizens and villagers were permitted to leave the assembly. Kripacharya was also permitted to leave. Then Dharmaja made arrangments for the smooth administration. Bhimasena was installed as Yuva Raja. Vidura was appointed as Chief Minister. Sanjaya was appointed to look after legal affairs. Nakula was deputed to look after army and their maintenance, salaries etc., (Chief of Army Staff). Arjuna was appointed as chief of foreign affairs. Dhoumya was appointed to look after religious affairs. Sahadeva was appointed as personal secretary and chief body guard to Dharmaja. Other portfolios were entrusted to the eligible persons. Dharmaja ordered Yuyutsa, Vidura and Sanjaya to go round the city of Hastinapura and look after the welfare of the citizens. They were directed to supervise all the social welfare programmes. With the permission of Brahmins, Dharmaja performed with great devotion, all ceremonies and funeral rituals to all the dead. Several charities were made in their name. Through Dhritarashtra, he performed all funeral rituals to Suyodhana and his brothers. Dharmaja ordered for construction of many choultries, temples, water supply tanks and dug many lakes in the names of those who were dead. Numerous cows were given to Brahmins as charity. Dharmaja praised Krishna thus: “O Krishna! With your kindness I am made the King and Emperor of Kuru kingdom. You have always been protecting us at all times. Otherwise we would not have acquired the Kuru kingdom, name and fame. You are the beginning, middle and end of this creation. Even Vedas could not describe you. After all we are nothing before you. By chanting your name, we will get rid of all our sins. We will be purified.” Dharmaja praised Krishna with his thousand names. Krishna was very much satisfied with his praises. Dharmaja turned towards his brothers and said: “Bhimasena, Arjuna, Nakula and Sahadeva! On account of me, you all suffered in the forests for 12 years and one year in exile. You fought for my sake. You lost your kith and kin. You made me the King and Emperor of the Kuru Kingdom. Now you enjoy the royal pleasures along with me. I request you to safeguard the interests of the king, his ministry, his treasury, his capital Hastinapura, his army, his people and kings who favour us.” said Dharmaja. Then Dharmaja allotted official residences to his brothers. “Bhimasena! you occupy the palace of Suyodhana. Arjuna! You can occupy the palace of Dussasana. Nakula and Sahadeva will occupy the palaces of Durmarshna and Durmukha. Yuyutsa, Vidura, Sanjaya and Dhoumya will occupy palaces of their choice. My paternal uncle, Dhritarashtra will remain in his own palace as before. Sri Krishna and Satyaki will be our State Guests with all State honours. They will stay in the palace of Arjuna.” said Dharmaja. Then Dharmaja retired to his inner apartment.” said Vaisampayana to Janamejaya in the story of Mahabharata. Then Janamejaya asked Saint Vaisamyapana: “O Saint Vaisampayana! After the coronation ceremony, what had happened? What was the behaviour of Dharmaja? How long Krishna stayed in Hastinapura? Tell me in detail” asked Janamejaya.Vaisampayana continued to tell Janamejaya the remaining Maha Bharat story. MAHA BHARATA SANTI PARVA FIRSTCHAPTER CONCLUDED OM TATSAT OM TATSAT OM TATSAT.

Maha Bharatam
Shanti parvamu
Second chapter.

Vaisampayana told Janamejaya the story of Mahabharata thus:

Dharma Raja was crowned as King and Emperor of the entire Kuru Kingdom. Though Dharmaja was the King, he was following the mandates of Dhritarashtra, Gandhari and Vidura. He was looking after the welfare of the ladies who lost their husbands in the Great War. Kripacharya, Yuyutsa and Sanjaya were appointed as Honorary Ministers. Dharmaja was serving his mother Kunti affectionaltely and regarding his wife Draupadi as per their previous agreement.

Under the guidance of Dhoumya, Dharmaja performed many Yajnas and yagas, worshipped deities and Pitaras. He was providing adequate funds to look after orphans and poor. Dharmaja was worshipping Sri Krishna similar to God.

One day, he went to the palace where Sri Krishna was staying. At that time, Krishna was rapt in deep meditation. Dharmaja entertained a doubt.

“When Krishna himself is equivalent to God, about whom and for whose sake is Krishna meditating?”

Krishna opened his eyes. Dharmaja with folded hands asked Krishna thus:

“O Krishna! You are in deep meditation. You are the creator and destroyer. You are the beginning ,middle and end of this universe. You are the sole delighted chaitanya in this universe. You are the foremost of all men. For whom you are meditating? What is the reason? Kindly tell me.” asked Dharmaja.

Krishna with smiling face replied thus: “O Dharmaja! A staunch devotee of mine, Bhishma, is meditating about me. My mind is fixed in him. I am enjoying his meditation.” said Krishna.

“O Krishna! My mind is very eager to meet my grandsire, Bhishma. If he beholds me along with you, he will feel very happy.” said Dharmaja.

Even by that time, the great sages and saints viz., Vyasa, Narada, Devala, Devasthana, Vatsya, Devarata etc. arrived at Bhishma. At that time, Bhishma was deeply meditating about Krishna thus:

“O Krishna! You are equivalent to Agni, Sun and Brahma. I am worshipping you about whom great sages and saints, divine bodies could not know who you are. You are the great medicine for the entire woes and sorrows on this earth. You are the beginning, middle and end of this universe. You are Pundarikaksha who is the root cause of the entire universe. You are Hari with thousand heads, thousand eyes, and thousand feet. You are the embodiment of Vedas; you are the subtlest of the subtlest and grossest of the grossest. You are the embodiment of four Vedas and Upanishads.

I pray Lord Krishna who was born from the sacred womb of Devaki. I pray Vamana who was born from Aditi in 12 forms.
I worship Hari in the form of moon, who was protecting divine bodies in the first fortnight (Sukla Paksha) and Pitaras in the next fortnight (Krishna Paksha).

I pray Vishnu for whom Garuda was the vehicle. I pray Vishnu who is visible in the shape of this body and invisible in the form of Atma. I pray you in the form of Atma who is manifest only for great sages and saints. I pray you in the form of great happiness which is enjoyable by great sages and saints who renounced the worldly pleasures.

You are Vishnu for whom the entire earth is feet; navel is sky; head is heaven; two eyes are sun and moon; face is fire; and ears are sides. I pray you in the form of an infant, lying on a banian leaf at the time of Pralayam. I worship the son of Devaki, whose hair is clouds, body joints are rivers and oceans are stomach.

I pray the Almighty from whose face Brahmins were born, from whose arms Kshatriyas were born, from whose thighs Vysyas were born and from whose feet Sudras were born. I pray Lord Vishnu who is the embodiment of time and the root cause for the creation and destruction. I pray you in the form of Adi Sesha who is bearing the entire universe, where great sages and saints and divine bodies are living, as Ananta.

I pray Vishnu with Adityas, Maruts, Asuras, Rudras and Devatas as his limbs. I pray the Almighty who is omnipresent.

I pray Vishnu in the form of Matsyavatara who killed Somakasura and protected Vedas. I pray Vishnu in the form of Varahavatara who bore the entire universe on his sole horn. I pray Vishnu in the form of Narasimhavatara who killed Hiranyakashyapa who was the avowed enemy of the entire universe. I pray Vishnu in the form of Vamana who begged for land measuring three feet. I pray Vishnu in the form of Parasurama who vanquished the entire Kshatriya community, 21 times. I pray Lord Vishnu in the form of Rama who was the son of Dasaradha and killed all demons. I pray Lord Vishnu in the form of Krishna, who was born to Devaki and Vasudeva and who killed Kamsa. I pray Lord Krishna who drove the chariot of Arjuna and vanquished all evils from this earth. I pray Lord Vishnu in the form of Kali who strived hard to install Dharma in Kali Yuga.

O Parameswara, Subrahmanya, Bhaktavatsala, Mahadeva, Visvaprakasa, Hrishikesa, Varada, Narayana, Rajeevanayana, Hiranyanabha, Achyuta, Amrutaroopa, I prostrate on your lotus feet with utmost devotion. Bless me. Nobody on the earth will be frightened if he thinks always about you. You are Para Brahma. You are eternal. You are truth. You are the penance. You are sacred fire. You are havis. You are Vishnu. You are without origin. Bless me with eternal salvation.” prayed Bhishma with utmost devotion.

All the sages and saints assembled there praised Bhishma for his prayers. Sri Krishna was very much pleased with the prayers rendered by Bhishma.

“Dharmaja! Let us go to Bhishma” said Krishna.

Sri Krishna and Satyaki boarded one chariot. Dharmaja and Arjuna boarded another chariot. Bhima, Nakula, Sahadeva boarded one chariot. Kripacharya, Yuyutsa and Sanjaya boarded another chariot. All of them then proceeded towards the place where Bhishma was lying on arrow bed.

On the way, Sri Krishna showed Dharmaja five lakes. “Dharmaja! Look at those lakes. They are five lakes. Parasurama, after massacring all the kshatriyas on earth, offered tarpana in those five lakes.” said Krishna.

Krishna! Being a Brahmin, how was Parasurama so cruel? Is there any reason behind it? You said that Parasurama vanquished the Kshatriya community from this earth. Now there are many Kshatriyas. How they are alive? How they are ruling this earth? Kindly tell me in detail.” asked Dharmaja.

Krishna told Dharmaja the story of Parasurama.

“In the ancient past, there was a king called Jahnu. His son was Ujahnu. Vallabha was the son of Ujahnu. Kusika was the son of Vallabha. Kusika did Tapas about Indra. Indra appeared before him. Kusika prayed Indra to bless him with a son who is supreme in the entire Universe. Indra blessed him with a son. Kousika was born to Kusika. Kousika was also called Gadhi.

Gadhi begot a daughter, called Satyavati. She was married to one Rucheeka. Rucheeka was a great saint. Rucheeka performed one Yaga with an intention to beget children for him and also for his father in law. At the end of Yaga, Rucheeka kept the Havis in two small vessels(charuvulu).

Rucheeka told his wife, Satyavati: “You give this small vessel (charuvu) to your mother. She will beget a son who will be so cruel and kill the entire Kshatriya community. You consume the Havis in the next vessel (charuvu). You will give birth to a son who will become a great brahmin and saint.” said Rucheeka.

After giving the two vessels to his wife, Satyavati, he went for bath. Meanwhile, his mother- in- law along with her husband, arrived there. Satyavati told her mother about the two vessels and gave the first vessel to her mother. But, the mother of Satyavati changed the vessels and consumed the Havis in the second vessel, which was intended for Satyavati. Not knowing about the change of vessels, Satyavati consumed the Havis in the first vessel.

Ruchika returned from bath. He learnt, from his divine vision, about the change of vessels.

“Satyavati! A cruel brahmin is growing in your womb” said Ruchika.

Satyavati realised the mistake and trembled. She requested Ruchika for proper redressal.

“Satyavati! I cannot help it. A great saint will be born to your mother. You will beget a cruel brahmin.” said Ruchika.

“I do not mind even if I am childless. I never give birth to a cruel brahmin” said Satyavati firmly.

“You cannot stop the birth of your son. But, for this time, your son will become a great saint. But his son will be a cruel brahmin.” said Ruchika.

Accordingly, Satyavati gave birth to a son, called Jamadagni. The mother of Satyavati gave birth to a son called Visvamitra. Parasurama was born to Jamadagni. Parasurama, son of Jamadagni, learnt mostly Dhanurveda and acquired expertise in that craft.

At that time, in Haihaya dynasty, there was a king called Kartaviryarjuna who was ruling the earth consisting of seven islands. Kartaviryarjuna was born with thousand hands and he possessed great prowess. He was virtuous too.

Once Agni Deva approached Kartaviryarjuna and requested him to provide him sufficient food. Kartaviryarjuna allowed him to consume some villages under his control. Agni Deva began to consume the villages and also Ashrams of some sages and saints.

In that process, Agni Deva burnt the Ashram of Vasishta. Saint Vasishta was enraged at this act of Agnideva. With his divine vision, he found that Kartaviryarjuna was the root cause for this. “May the thousand hands of Kartaviryarjuna be cut by Parasurama” cursed Vasishta.

Coming to know about this curse, Kartaviryarjuna was very much distressed. In course of time, Kartaviryarjuna begot several sons who were rude, cruel and unruly. Once they all went for hunting. As they were tired, they took rest near the Ashram of Jamadagni. They found the cow and calf belonging to Jamadagni grazing near the Ashram. As they were mischievous, they grabbed the cow and calf and brought them to their city. Kartaviryarjuna did not know about this.

Having come to know about this, Parasurama thought that Kartaviryarjuna was behind this cruel act. He went against Kartaviryarjuna, cut his thousand hands and killed him. Parasurama brought back the cow and calf.

In retaliation, while Parasurama was out of Ashram, sons of Kartaviryarjuna killed Jamadagni, father of Parasurama. Having coming to know about this through his mother, Parasurama was enraged.
Parasurama, with his battle axe, killed not only the sons of Kartaviryarjuna but all the Kshatriyas in Haihaya dynasty. Not satisfied with that, he killed the entire Kshatriya community and he offered Pitru Tarpan to his father, with their blood. Then he went to forests for Tapas.

The grandson of Visvamitra was a man of great pride. He insulted Parasurama by saying that being a coward; he had hidden in forests, unable to attack Kshatriyas. Parasurama was infuriated at this. Parasurama massacred all Kshatriyas indiscriminately. In that manner, Parasurama conquered Kshatriya community 21 times and rooted them out. Then he performed Asvamedha yaga. On that occasion, he gave the entire earth, acquired by him by killing all the Kshatriyas, to Kasyapa, as charity.

Kashyapa was afraid of Parasurama. If he was allowed to stay there, he may kill all the kings of other communities also. Hence, Kashyapa told Parasurama thus: “O Parasurama! You have given away the entire earth acquired by you, as a gift to me. Now nothing remains with you. Hence you cannot stay here. You may go to southern regions.” said Kashyapa.

Parasurama obeyed the words of Kashyapa and proceeded towards south upto the southern ocean. The King of Seas, gave some land to Parasurama, for his stay.

After the departure of Parasurama to southern regions, Kashyapa gave away the entire earth to Brahmins as gift. Henceforth, the earth was called Kashyapi. Then Kashyapa went to forests for performing Tapas.

Some years elapsed. Greediness engulfed the minds of Vysyas and Sudras. They grabbed the entire earth given to brahmins, by force. They even abducted the wives of Brahmins by force.

The Brahmins also were out of control. They forgot their own Dharma. They were addicted to drinking, thefts and abduction of others’ wives. They forgot how to perform Yajnas and Yagas. Adharma was prevailing everywhere.

Unable to bear this Adharma, mother earth began to shrink down. Mother earth thought that only Kshatriya community alone would save the earth by applying Danda Neeti. Beholding Kashyapa, Mother Earth told thus:

“O Kashyapa!after the great massacre of Kshatriyas by Parasurama, I found that scant number of Kshatriyas remain on earth. You bring them together and handover the earth to them. I found that some Haihaya Kings escaped death from Parasurama. One king, by name Vidhooradha, born in Kuru clan, was saved by some bears. One more king in Sudasu clan was saved by Saint Parasara. Gopati, grandson of Emperor Sibi was saved by some cows in forest. Vatsa son of Pratyardhana saved himself by hiding in a cattle shed. Anga, son of Dadhivahana, was saved by Saint Goutama. Bhoori, born in Brihadhradha clan, was saved by some monkeys and brought up on a mountain called Gridhakoota. Sons of Maruts, aged four years, were saved by sea god. All of them belong to Kshatriya community. They can rule this earth effectively.” said mother earth.

Accordingly, saint Kashyapa gathered all those kings and distributed the entire earth amongst them. Several kshatriya clans sprouted from those Kings. Now, all those Kshatriya clans were smashed in Maha Bharata War. But, as before, some kings, here and there, escaped death” said Sri Krishna.
By that time, they reached the banks of river Oghavati where Bhishma was lying on arrow bed. All of them got down from their chariots. Sri Krishna went near Bhishma and said thus:

“O Bhishma! Are you peaceful? Are you suffering with the pain caused by the arrows pierced into your body? There is nothing on this earth unknown to you. Though you were born as Kshatriya, you remained unmarried throughout your life and relinquished your kingdom. You are a rare personality. You are capable of vanquishing divine bodies, demons, Yakshas, Nagas and Gandharvas all at a time. You adopted controlling of your sense organs, speaking truth always, doing penance, performing charities and practicing Dharnurveda. You are the only hero who can control your death, inspite of lying on death bed.

O son of Ganga! Here is Dharmaja who is overcome with sorrow on account of the slaughter of his kinsmen. Dispel his sorrow with your soft words. You know about four castes, four ashramas and their Dharmas. You know much about the virtues enunciated in four Vedas. You have studied Puranas, Itihasa, and Dharma Sastras. You are capable of clearing any doubt from his mind. Kindly clear his doubts.” asked Sri Krishna.

On hearing the words of Sri Krishna, Bhishma said thus:

“Sri Krishna! Parandhama! You create, sustain and destroy the entire universe. You are supreme of all sages. You are capable of dispelling all sorrows. Tell me what to do.” prayed Bhishma.

“O Bhishma! I appreciate your devotion towards me. I always stay where devotion and righteousness prevail. I never stay where devotion and righteousness is absent. After 56 days from today, Sun will move northwards. You can leave this body in that auspicious period and will remain in eternal peace without rebirth. Other Vasuvs are waiting for your arrival. If you leave this world, the entire knowledge and wisdom acquired by you will fade out. Not only Dharmaja, all other kings, sages and saints are waiting to hear your valuable words. Preach Dharma to all of them and extend your knowledge and wisdom to all of them.” said Sri Krishna.

“O Krishna! On hearing your words, I am blessed. I cannot say no to you. Even Brahma cannot say no to you. I am nothing before you. But the arrows pierced into my body are causing unbearable pain. I am unable to speak few words. My throat and tongue are not cooperating. I am unable to speak and give reply to them. Besides that, it is not proper on my part to preach sermons to Dharmaja and others in your presence. It will be as if student is preaching sermons in the presence of his preceptor.” Said Bhishma.

Krishna smiled at Bhishma. “I well understand your difficulty. I will give you three boons. You will be relieved of all pains caused by the arrows pierced into your body. You feel as if nothing had happened to you. From now onwards, you do not feel hunger and thirst. You will not be entangled in these worldly affairs and your mind will always remain in higher regions. Now you can concentrate on divine knowledge and impart your knowledge and wisdom to Dharmaja.” said Sri Krishna.

By that time the sun had set. Sri Krishna, Dharmaja and others, sages and saints took leave from Bhishma and retired to their abodes, saying that they will return back next day morning.

Next day morning, Dharmaja asked Arjuna not to allow any body guards, army personnel and servants to accompany them. Dharmaja and Arjuna on one chariot, Bhima, Nakula and Sahadeva on one chariot, Kripacharya, Yuyutsa and Sanjaya on one chariot and Sri Krishna on separate chariot proceeded towards Bhishma.

Even before their arrival, Narada and other sages and saints assembled there. Sri Krishna, Dharmaja and others alighted their chariots, stood before Bhishma and saluted him. Dharmaja requested Sri Krishna to commence the conversation with Bhishma. Sri Krishna went near Bhishma and enquired about his welfare.

Bhishma said: “O Krishna! With your kind blessings, I am not feeling thirst and hunger. My mind is peaceful. Though I am old in age, I am feeling as if I am young. As per your wish, I will teach Dharmaja what all I know. But why have you entrusted this job to me when you are capable of teaching anything and everything. What is the inner meaning?” asked Bhishma.

“Bhishma! I am the root for the entire wealth, name and fame in this universe. By teaching to Dharmaja I will not get anything more. You are now at the end of your life. I wish you should acquire great name and fame by teaching niceties of Dharma to Dharmaja. I will impart in your mind, celestial understanding, to clear all the doubts of Dharmaja. With this, your fame will be enhanced in this world as long as the sun and moon exist. The answers you are going to give will be regarded on earth to be as authoritative as the declarations of the Vedas. Hence you have to give answers for all the questions to be raised by Dharmaja.” said Sri Krishna.

Bhishma was very happy. “O Krishna! When Dharmaja was born, all the sages and saints were overwhelmed with great joy. Dharmaja is a great Dharmika.Dharmaja always speaks truth, be peaceful and virtuous. Even under the influence of passion, desire or wealth, he will never transgress Dharma. Let that great personality ask me what he desires to know and I will answer to the extent possible.” said Bhishma.
“O Bhishma! Dharmaja, having caused a great slaughter, ventures not to approach you from fear of your curse.” said Krishna.

“O Krishna! As the duty of the Brahmans consists of the practice of charity, study, and penances, so the duty of Kshatriyas is to cast away their bodies, in battle. A Kshatriya should kill his sires and grandsires and brothers and preceptors and relatives and kinsmen that may engage with him in unjust battle. This is their declared duty. As Dharmaja discharged his duty as Kshatriya, he adopted Dharma” said Bhishma.

On hearing these words, Dharmaja came near Bhishma with folded hands. Bhishma with great affection kissed the forehead of Dharmaja.

“O Dharmaja! Without hesitation, ask me all your doubts” said Bhishma.

Dharmaja, after taking permission from all sages and saints, Sri Krishna, and others assembled there, asked Bhishma thus:

“O my grandfather! Amongst all Dharmas, Raja Dharma is greatest. For the sustenance of human beings, Raja Dharma is quite essential. If we refuse to adopt Raja Dharma, Dharma will be vanished and adharma will prevail. Therefore, it is the duty of the king to punish the wrongs committed by his subjects. The virtuous people will regard King as the embodiment of Dharma. Therefore, knowledge of Raja Dharma is a must for a king. Hence kindly let me know the niceties of Raja Dharma. I am inclined to hear them.” asked Dharmaja.

Bhishma began to say about Raja Dharma:

“O Dharmaja! By worshipping deities and brahmins, king will enjoy the respect of his subjects. You should always exert with promptitude, for without promptitude of exertion, mere destiny never accomplishes the objects cherished by kings. These two, viz., exertion and destiny, are equal in their operation. Of them, I regard exertion to be superior, for destiny is ascertained from the results of what is begun with exertion.

Do not indulge in grief if what are commenced ends disastrously, for you should then exert yourself in the same act with redoubled attention. The king should possess peace, character, self control etc. Such a king will acquire fame and pleasures. King should rule the kingdom with great wisdom. For that virtues and truthfulness are quite essential. King should execute Danda Neeti carefully and diligently. Then only a king will become famous.

Iron springs out of stone. Fire springs out of water. King will be created by Brahmin. But iron will be broken by stone and fire will be extinguished by water. If Brahmin is disregarded, King will be ruined. You should keep these words in mind always. As Brahmins are embodiment of Vedas, regard and respect Brahmins always.
But in case Brahmin commits any wrong, he is punishable. It is enunciated in Sukraniti thus: Killing of Brahmin is not a sin if that Brahmin, armed with bow and arrows, astras and sastras, with great wrath, rushes against the king with an intention to kill. It is the Dharma of a King.

One who lusts the wife of his preceptor, one who kills infants and children, one who is guilty of treason, one who kills a brahmin, shall be driven out of the country, even if he is a brahmin. A brahmin shall not be killed for the above offences.
Protection of his citadel is the foremost task for a king. Citadels shall always be protected by four kinds of forces. King shall treat his subjects equally. He should not discriminate them by caste or creed. He should be compassionate towards all. On the pretext of showing compassion, king shall not be mild.

In this context, we have to remember the words of Brihaspati. By being oversympathetic and mild, king will become cheap in the eyes of public. Then public will never care for the king. If the King is too harsh and wrathful, autocracy will prevail. Therefore the king should neither be too mild nor too wrathful. He should mix compassion and punishment in equal ratio. The King shall not exhibit his anger or hastiness on his subjects.

The King shall always strive hard for the welfare of the people. The king shall always exhibit seriousness in his looks. He should not indulge in loose and liberal talk and mingle freely with his subordinates. In such a case, the subordinates will never care for the King. Besides, they may try to predominate the king and cause harm to the King by working against him.

King shall not spare anybody who violates his rulings. King shall get rid of them soon. If anybody acts with pride and forgets his original status, even if he is a preceptor or a brahmin, he shall be discarded forthwith.

Therefore, Dharmaja! Even if the wrong doer is a preceptor, friend, son, he shall not be pardoned. He should be punished rigorously.

In the ancient past, King Sagara abandoned his son on account of his cruelty towards his subjects. Similarly, Saint Uddalaka discarded his son who ill treated Brahmins .You have to follow them as a role model.

If the king rules the people by observing truthfulness, virtues and forgiveness, people will feel happy. King shall regard the people belonging to four castes equally. King shall keep flatterers away from his association.

King shall put an end to corruption. King shall confiscate the properties of corrupt people and distribute the same among the sufferers. King shall not keep overconfidence upon anybody. Equally, the king shall not keep himself away without trusting anybody. King shall, with his discretion, decide good and bad.

If a king indulges in extracting money from his subjects by unruly methods, his subjects will be his bitter enemies. There is no need of external aggression. The King shall employ economic experts, righteous people with stable mind, clever, honest and intelligent people, people from upper classes in his ministry, for collection of taxes. Under the rule of such a king, people will live happily.

The King shall be of great prowess, vigour and valour. Otherwise, he cannot protect the life and property of his subjects, effectively. A king without prowess is equal to an uneducated priest. Protecting his subjects is the most onerous duty of a king. The King shall always be enthusiastic. The king shall always be eager to vanquish his enemies, either by legal or illegal means. If a king neglects and ignores his enemy as feeble, the enemy will become a spear by his side. Therefore, the King shall put an end to his enemy, however feeble he is.

The King shall not part with any part of his kingdom at any cost.” said Bhishma.
By that time, it was sunset. Dharmaja, along with Sri Krishna, the sages and saints gathered there took leave from Bhishma and retired to their respective places of stay.

Next day morning, all of them assembled before Bhishma with folded hands.

Dharmaja asked Bhishma thus: “O grandsire, what is the difference between a common man and a king. I think there is no difference between the two. Both are having two hands, two legs and one head. In that case, how will a King keep control over his subjects, protect them and punish them. How will a King be equivalent to God. Kindly tell me.” asked Dharmaja.

Bhishma continued to say:

“O Dharmaja! In Kritayuga, there was no king. Only Dharma prevailed. All were acting according to Dharma. One was protecting the other. Gradually, greediness and selfishness entered the minds of human beings. Dharma began to diminish from time to time. Men were addicted to evils. Desires sprouted in the minds of human beings. Unable to control the desires, they developed hatred and enmity upon others. They gave up studying Vedas. Adharma prevailed rampantly.

At that juncture, Indra and other divine bodies went to Brahma. “O God Brahma! On earth, studying Vedas diminished. Yajnas and Yagas are not being performed. Dharma declined.” said Indra.

Brahma smiled. “I will take remedial steps. Dont worry.” said Brahma.

Brahma created Neeti Sastra (Moral Science). In that he created King, Minister, citadel, treasury, friends, collecting news, Danda neeti (penal code); he created three kinds of persons viz, enemies, friends and neutrals; sending emissaries and making peace pacts etc., and included four paths to be followed by human beings viz, Dharma, Ardha, Kama and Moksha. This text consisted of one lakh chapters. It was to be followed by the entire universe to keep it pure and spotless.

At that time, a divine body called Visalaksha was born from the forehead of Brahma. That Divine body had no beginning and end; he was the creator of this universe; he was ancient. Siva was born in the name of Visalaksha. Visalaksha studied the one lakh chapters of Neeti Sastra. Visalaksha thought that the life and wisdom of human beings was not sufficient even to study the said Neeti Sastra. Hence he abridged the said Neeti Sastra into ten thousand chapters.

Later that abridged edition was studied by Mahendra who abridged the same into five thousand chapters. Later Brihaspati abridged the same into three thousand chapters. Then Sukracharya abridged the same into one thousand chapters. That was called Sukra Neeti. Later several sages and saints composed the said Sukraneeti into small volumes. In this manner, Neeti Sastra was abridged from time to time.

All the divine bodies went to Lord Vishnu and told him about the evolution of Neeti Sastra and prayed him to depute one efficient person to execute the same in the entire universe. Lord Vishnu created a divine personality with his Amsa. He was called Viraja. Lord Vishnu made him the King of this Universe. But he refused to rule the universe. Kardama was the son of Viraja. Kardama also refused to rule the universe.
Ananga was the son of Kardama. Ananga was made the first King of this Universe. Ananga ruled this Universe as per the precepts in Neeti Sastra. Ananga applied Danda Neeti to his subjects. Later his son, Neeti succeeded him. He married Suneedha, daughter of Mrutyu. Venu was born to him.

Venu was succumbed to desires and lust. He was teasing his subjects. Great sages and saints churned his right thigh with Darbhas (long grass). From his right thigh, a black, fierce form was born. He was called Asuchi. The sages and saints said: “Nisheeda Nisheeda” (means sit, sit). Hence, the descendants of Asuchi were called as Nishadhas. Nishadhas lived in the Vindhya mountain regions. They were cruel and wicked.

Later, the sages and saints churned the right arm of Venu. A divine personality with natural armour, bow and arrows, chanting vedas, was born. Immediately, Danda Neeti enunciated in the Neeti Sastra influenced him. That divine personality asked the sages and saints the purpose for which he was created.

“Your name is Vainya. You have to shed anger, greediness, wickedness, desires, and egoism and treat the people in the Universe equally. You have to follow the Neeti Sastra and protect Dharma. You should rule the Universe without giving importance to your personal feelings and desires and without fear or favour. You have to execute Danda Neeti and protect Dharma. You have to protect Vedas and Vedangas. You have to avert inter-change of castes and protect Brahmins and righteous persons.” said sages and saints.

“O sages and saints! With the help of Brahmins, I will execute the works entrusted by you.” said Vaina. Brahmins also agreed to assist Vainya in ruling the Universe.
Then all the sages and saints crowned Vainya the King and Emperor of the entire Universe. Sukra was appointed as Chief Priest. Sarasvata community in Valakhilyas was appointed as Ministers. Garga was appointed as Chief Astrologer. Indra and Kubera provided sufficient funds. Thus, Vainya ruled the entire Universe following Neeti Sastra and Danda Neeti. In the ruling of Vainya, all the people on earth lived peacefully, enjoying worldy pleasures.

O Dharmaja! As the king saved brahmins and people from great disaster, he was called Kshatriya. Therefore, all the descendants of Vainya were called Kshatriyas. All the descendants of Vainya ruled this Universe, following Neeti Sastra and Danda Neeti. As Vainya descended from Lord Vishnu, henceforth, all the kings were regarded as descendants of Vishnu. Therefore, ruling of people was entrusted to Kshatriyas.

Wealth was born from the forehead of Vishnu. Wealth was married to Dharma. Ardha was their son. Therefore, Dharma, wealth and Ardha are always under the influence the King. Therefore, King is above all, though he is having one head, two hands and two legs. He is different and separate from other humans. He is pious, righteous and virtuous. He is entitled to attain Svarga. King descended from Vishnu only is capable of executing Neeti sastra and Danda Neeti. Therefore, Varna-Ashrama Dharmas, Customs and Practices, Vedas, Puranas, Itihasas etc. will be under the control of King. With the blessings of Lord Vishnu, King was endowed with beauty, prowess, tact, temper etc. Therefore, King was treated equivalent to God.

Dharmaja! This is my reply to your question. Have you got any more doubts?” asked Bhishma.

“O Grandsire Bhishma! Kindly enlighten me about four castes viz., Brahmins, Kshatriyas, Vysyas and Sudras; four ashrams viz., Brahmacharya, Grahasthya, Vanaprasta and Sanyasa; how to practice them; and also about Raja Dharma followed in the present world.” asked Dharmaja.

Bhishma said thus:

“O Dharmaja! King has to follow the good qualities viz., speaking truth, shedding anger, loving one’s own wife, not to divulge official secrets to others; keeping good relations with others etc. Controlling sense organs is the utmost quality of a Brahmin. Brahmins shall study Veda daily. He should perform Yajnas and Yagas with utmost devotion. Brahmin shall not indulge in bad habits. He should always remain peaceful. If a Brahmin acquires wealth, he shall distribute the same amongst his sons, poor and needy.

The Kshatriya Dharma is....performing Yajnas and yagas, making charities, studying Vedas, punishing criminals, ruling the people affectionately; fighting with enemy fearlessly etc. Amongst them, fighting in war is the utmost Dharma of Kshatriya. I will narrate now the Vaisya Dharma.

A Vaisya shall study Vedas; shall perform Yajnas and yagas; earn and accumulate wealth legally; engage in cattle rearing and trading etc.

Sudra has to serve Brahmins, Kshatriyas and Vaisyas. With the permission of King, Sudra can acquire money, paddy and grains. For performing charities, Sudra can acquire money and paddy even without the permission of king. The utmost dharma of Brahmins, Kshatriyas and Vysyas is performing Yajnas and yagas.
I will now tell about Ashrama Dharmas.

One has to observe Brahmacharya with the following characteristics: Serving his guru; studying Aagama Sastras; living by alms; living without love or hatred towards others; performing virtuous deeds always; not interested in outside world activities etc.

While following Grihastha Ashram one has to show love and affection upon his own wife; observe compassion; truthfulness, patience; live in the company of righteous people; worship deities and perform ceremonies for ancestors; perform sacred homa daily; and serve guests etc.

During Vanaprastha Ashtram, the following are the main requisites: he, either alone or with his wife, should retire to the forests. He should shed egoism, control his sense organs, study vedas, keep company with righteous persons etc.

The following are the virtues to be followed by Sanyasi: A sanyasi can live anywhere and everywhere. He should eat only to live but not live to eat.
He can stay where ever he is at the time of sunset. During Sanyasa Ashram, one need not perform sacred homa. He should not have any desire for anything. He should receive whatever is given to him. He should control his sense organs. He should always be polite and obedient to others.

The above four Ahsrams can be followed by Brahmins, Kshatriyas and Vyasyas. But Sudra is entitled only for the first three Ashrams viz., Brahmacharya, Grihastha and Vanaprastha. Sudra is not entitled to observe Sanyasa Ashram.

A virtuous brahmin can receive “Daana” (gift) at the time of Yagas. Kings will attain name and fame by performing Dana (gift) to such virtuous brahmins. It is the duty of the King to see that all the people shall observe and follow Varna and Ashrama Dharmas scrupulously. But all the above Dharmas are subject to Raja Dharma.

If the King fails to apply Danda Neeti, it will cause hindrance for performing Yajnas and yagas and harm to the general public. King has to rule the kingdom by applying “Danda neeti”. Then only people will live peacefully. Therefore, amongst all Dharmas, Raja Dharma is the foremost Dharma. The King who follows Raja Dharma is equal to God.

In the ancient past, King Mandhata did Tapas (penance) about Vishnu. Indra appeared before Mandhata.

“O Mandhata! You did Tapas about Vishnu. But it is not so easy to have the blessings of Vishnu. Hence I have come. Tell me what do you want’ asked Indra.

“O Indra! I am vexed with this Samsara and worldly pleasures. Kindly divert my mind towards renunciation and begging.” asked Mandhata.

“O King Mandhata! Amongst all Dharmas, Raja Dharma is greatest. A King shall renounce Kama, Krodha and follow ‘Danda Neeti’ and rule the people. That king alone will get higher regions. You are a king. Living by alms is not your Dharma. Protecting people and dying in war is Kshatriya Dharma. Living by alms is not Raja Dharma.All Four Vedas and all scriptures echoe that amongst all human beings, King is greatest. Nothing is equivalent to virtuous “Danda Neeti”.
O King Mandhata! You shed your desires and anger, follow “Danda Neeti” and rule the people. Living by alms is not suitable to you.” said Indra.

Therefore Dharmaja! Be passionate towards guests, poor and needy. Be with pure mind without allowing the feelings of happiness, egoism and sorry into your mind. Shed selfishness and strive hard for the welfare of the people.” said Bhishma.

“O Grandsire Bhishma! You have enlightened me with regard to Varna Ashrama Dharmas. Please tell me by which Dharma, people will live happily.” asked Dharmaja.

Bhishma told Dharmaja thus:

People have to instal one amongst them as King and shall live happily under his rule. In the absence of a King, people will become unruly and indulge in illegal and immoral acts. Professions like cultivation, trade and commerce, rearing cattle will be destroyed. Therefore, people cannot live without a king.

At one point of time, there was chaos in the absence of a king. Robberies, debauchery, cruelty became rampant. There was no king to control them. All the human beings approached Brahma and prayed to him to bless them with a king to protect them.

Lord Brahma appointed Manu as King. Manu declined to be the King for those who always speak falsehood. All the human beings told Manu thus:

“We will pay half of the value of cattle and gold to king. Out of the harvested paddy, one-tenth will be paid towards tax. With that money, you acquire sufficient army, punish the criminals and wrong doers, and protect righteous people. All the people will abide by your rulings. All criminals and wrong doers will be punished by you. One sixth of Dharma acquired by virtuous people will belong to you.” prayed the human beings. Manu accepted their prayers. Then Manu ruled this universe with his prowess in a righteous manner.

Therefore, King Dharmaja! Abiding by the rulings of King is the duty of his subjects. People shall worship King as equivalent to God. If, by mistake, king violates Dharma, people should ignore it. If the people regard the King in the above manner, the enemies also will be afraid of the King. If the subjects dont care for the King, how can we expect enemies to care for the king.

Providing the King with suitable chariots, horses and elephants, crown, throne, good residential palace, sumptuous food, costly garments, faithful body guards etc. is the duty of the people. King is the root for all Dharmas and Raja Dharma. Kingdom without a king is equivalent to a pond without water. Without the protection of King, people cannot live happily. There will be no protection for their life and property. People will be afflicted with fear and anxiety. People can perform Yajnas and Yagas only under the guidance of the King. King will conquer his enemies and distribute their wealth to poor and needy. The King shines like sun while collecting information from spies; the king will behave like Yama while punishing criminals. Therefore, King is regarded as equivalent to God.

One who controls his senses and worships King, will be honoured by the King. People will be the body of the King and the King is the soul of people. Therefore, people shall worship king and King shall protect people.” said Bhishma to Dharmaja.
“O Grandsire Bhishma! Kindly let me know how the King shall rule the kingdom effectively and how the king should vanquish his enemies.” asked Dharmaja.

Bhishma continued to say thus:

“O Dharmanandana! A king shall first conquer himself. One who could not conquer himself cannot conquer his enemies. Conquering himself means conquering his desires, anger, passion, greediness, aggrandizement and jealousy. He should become conqueror of sense organs. Then only he can conquer his enemies effortlessly.

The King shall appoint efficient army personnel to protect the borders of his kingdom, the townships villages in his kingdom, all citadels in his kingdom, main entrances to citadels, his inner apartments etc.

King shall see not only through his physical eyes but also through his spies. The king shall plant spies not only in the kingdoms of his enemies, but also in his own kingdom, and in his inner apartments also. He shall collect information from all sources effectively.

If for any reason, if a King becomes weak, even before his enemy knows about his weakness, the King shall make friendship with another strong King. In case a king is defeated, he should make friendship with his enemy even by paying heavy taxes. Then the King should wait for an opportunity and wage war against the enemy while he is relaxing. The King should kill his enemy either by administering poison or setting fire to his citadel etc and shatter his kingdom.

But the King shall not pick up unnecessary quarrel or battle with his neighbouring kingdoms. He should use the four types of plans, Sama, daana, bedha and danda. First he should send emissaries and warn his enemy in soft words. Next the king shall create differences between his enemy kings. Thirdly, he should make friendship with his enemies even by offering huge gifts. Lastly, the king should resort to war with his enemy.

The king shall rule his people with love and affection. King should collect 1/6th of the income as tax. The king shall draw and execute developmental plans with regard to forests, cattle, mines etc. by employing efficient officers and staff. The King shall supervise the developement plans personally. Then only the kingdom will be developed.

The King shall make arrangements to protect his fort always. The King shall store food grains, grass for cattle, food for horses, medicines, all kinds of machinery in abundance to meet any eventuality. The King should see that wells are dug for supply of drinking water and water for agricultural purposes. King should employ efficient army personnel. The King shall always be vigilant about external aggression and shall make arrangements that the aggressors shall not get food and water on their way.

The King shall always protect his ministers, treasury, army, forts etc. effectively. The King shall always follow Dharma, Ardha and Kama effectively. The King shall equally observe characteristics of Satva, Rajas and Tamas in his day to day life. Even if the King transgresses ardha and kama, he shall not transgress Dharma at any cost. The King shall not succumb to his sensual pleasures.

The King shall abandon the vices arising out of Kama viz., dice game, hunting, lusting, drinking, lavish spending etc., the feelings arise out of anger viz, speaking and behaving rudely, punishing others unnecessarily etc.,

The King shall adopt study of Vedas, performing Yajnas and Yagas, making gifts and charities. The King shall not be influenced by the words of crooks and wretched. The King shall always keep company with virtuous and righteous people and rule the people effectively. The King shall worship Brahmins and deities daily. The King shall offer Pitru Tarpanams. Such a King will be acclaimed not only in this world but in the heaven also.” said Bhishma to Dharmaja.

“O Grandsire! Kindly let me know how the King shall use Danda Neeti.” asked Dharmaja.

Bhishma said thus:

“Even from the beginning, King was applying Danda Neeti in a virtuous manner. By applying Danda Neeti in a virtuous manner, Dharma will prevail. Then only his deeds will yield good results. The life span of people will increase. Earth will give good yield without ploughing. This was the position in Krita Yuga.

After the advent of Treta Yuga, Dharma will slightly diminish. It will move with three feet only. People will be satisfied with that only. Later in Dwapara Yuga, Dharma will move with two feet only. In the coming Kali Yuga, Dharma will move only with one foot. Kings will lose interest in following Dharma. Adharma will increase. Varna Ashrama Dharmas will be transgressed. All this will happen in course of time. Therefore, King has to follow Raja Neeti not according to time but according to the norms in Krita Yuga. Then only Dharma will move with four feet. Otherwise, Dharma will diminish in course of time.

Therefore, the King has to adopt the following principles:

King has to keenly observe the activities of his subjects and also the wrongs committed by them. If anybody is boasting himself, that means he is afflicted with egoism, pride, greediness and cruelty. In the absence of those bad qualities, none will boast himself. A righteous king will lead a virtuous life. He possesses great prowess but he never looks at other’s wife. He will never afflict with wrath. Such a king shall never harass the people for more taxes. He should take whatever his people pay.
A King shall have a Purohit who studied Vedas and Vedangas. That Purohit shall always stay in the capital along with the King and lead the king in a righteous path. The King shall appoint efficient ministers for collection of taxes and revenues from his subjects. Those ministers must be kind-hearted and tactful. The King has to collect taxes from the people as the gardener plucks fruits from trees.

It is the duty of the King to provide all amenities to the people before collecting taxes. (This doctrine is called in legal parlance as Quid Pro Quo.(latin word). It means “something for something”. The Government shall provide amenities to the people equal to the value of taxes collected. This doctrine was enunciated by Bhishma even in Dwapara Yuga).

It is the responsibility of the King to protect his people and also provide all necessities to them. Whatever Yajnas and Yagas he performed, they cannot be equated with the welfare of the people.

Dharmaja! In the past, King Pururava ruled this earth. Once Pururava asked Vayudeva thus:

“O Vayu! Amongst Brahmins and Kshatriyas, who is essential for this earth?”

Vayu said thus: “O Pururava! Brahmins were born from the face of Brahma; Kshatriyas were born from his arms, Vaisyas were born from thighs and Sudras were born from his feet. As Brahmins were born from face, they are entitled to enjoy and give to others as charity, all the wealth on this earth. To execute Danda Neeti, Kshatriya was born. Peace-loving Brahmin was deputed as Purohit to a Kshatriya. King has to provide all kinds of wealth to his Purohit and rule this earth. The duty of a King is to destroy any kind of fear from the minds of people.” said Vayu to Puroorava.” said Bhishma to Dharmaja.

Then Dharmaja asked another question: “O Grandsire Bhishma! What are the duties of a Brahmin to enjoy the respect of one and all.” asked Dharmaja.

Bhishma said thus:

“O son of Pandu, in the past, Sukrcharya told about the qualities of a Purohit. Under the supervision of Purohit, King has to perform Yajnas and Yagas and satisfy divine bodies, Garudas Gandharvas, Vidyadharas etc. Without the protection of Purohit, the demons will harass the king. Purohit will perform necessary rituals and avoid all evils. Purohit also will destroy the enemies with his Mantras and Tantras. Therefore, you have to employ an efficient purohit and rule the earth. If the Purohit is wicked and greedy, he will cause harm and much hardship even to the King. Therefore a Purohit must be virtuous, clean, wise and healthy.
In every respect, King and Purohit shall stand on one word. There was an anectode. Kashyapa Prajapati told Ila about the relationship between King and Purohit.

Kshatriya was born out of Brahmin. Brahmin was appointed by Kshatriya. Therefore, both Kshatriya and Brahmin are interdependent. They have to respect each other. Otherwise, people will never respect the king and Purohit. Adharma will prevail. If there is no coordination between Brahmin and Kshatriya, Rudra will be angry. Hence, Brahmin and Kshatriya shall respect each other.

Kubera told Muchikunda about the qualities of Purohit thus:

In the ancient past, King Muchikunda fought with Kubera. Kubera conquered Muchikunda. Muchikunda found fault with his Purohit for his defeat. The Purohit performed Homas, Poojas and penance and with his Mantras and Tantras, he fortified the army of Muchikunda. Then Muchikunda again waged war against Kubera.

Kubera heckled Muchikunda:“You have come again backed by the power of your Purohit but not of your own strength.”

Then Muchikunda told Kubera: “Kubera! The King and Purohit are depending one upon another. Therefore, my purohit is my strength. Let us fight” said Muchikunda.

“O Muchikunda! I wont fight with you. If you want my kingdom, I will gladly give it to you.” said Kubera.

“I dont want your kingdom as charity. I will conquer you and acquire your kingdom.” said Muchikunda.

Kubera felt very much happy for the prowess of Muchikunda.“Muchikunda,I am defeated with your righteousness.” declared Kubera.

Then Muchikunda ruled the entire earth for many years.

Therefore, King Dharmaja! You also rule this earth by protecting your people. That is Raja Dharma.” said Bhishma.

“O Grandsire Bhishma! Suppose if the Brahmins and other caste people abandon their caste professions, what is the duty of the King?” asked Dharmaja.

Bhishma told thus:

“O son of Dharma! In case of great disaster, if anybody transgresses his caste or dharma, they will not be inflicted with any sin. But if a Brahmin holds sword and fights, he looses his Brahmanism and will become Kshatriya. In the same manner, if a Brahmin, leaving his own Dharma does cultivation, trading etc. he will become Vysya. Similarly, if a Brahmin adopts Sudra dharma and serves others for money, he will be called Sudra. In the same manner, people in the other castes also, if they adopt or follow Dharma of other castes, he will be transformed into the other castes and will be deprived of their own castes. They will not be entitled to follow the dharma of their own caste, again.

Therefore, King shall have knowledge about this and see that his subjects shall not transgress their own dharma. The King will get one fourth of Punya or Papa acquired by his subjects. Therefore, if his people transgress Varna, Ashrama Dharmas, the King will get one fourth of the sin acquired by his people.” said Bhishma.

“O Grandsire Bhishma! At no point of time, I was inclined to rule this country and enjoy the royal pleasures. I am doubtful whether I can discharge my duties as a King effectively. Ruling the kingdom is a sinful act. Even against my conscience, I have to apply Danda Neeti against the people and incur their displeasure. Therefore I intend to relinquish this kingdom and retire to forests again” Dharmaja again reiterated his earlier stand.

Bhishma laughed at him:

“You are a Kshatriya. But you are seeking detachment from these worldly pleasures. How is it called Raja Dharma? You are soft minded which not the quality of a Kshatriya is. Neither your father, King Pandu nor your grand father, Vichitra Veerya is here to lead you in right path. Hence listen to my words.

All the Kings who ruled this earth earlier, followed Raja Dharma and Danda Neeti. In the same manner, you also rule this earth. Performing Yajnas and Yagas is Kshatriya Dharma. Refusing to follow Kshatriya Dharma is a sin. You have to follow Varna Ashrama Dharma and you have to make your people to follow Varna Ashrama Dharma. That is Raj Dharma.

In this connection, I will tell you a story. In the past, King of Kekaya went to forests to study vedas. He was caught by a Rakshasa. Kekaya King could not resist that demon. Kekaya King told the demon thus:

“In my kingdom, there are neither thefts nor debauchery. Brahmins are studying Vedas and performing Yajnas and Yagas. Kings are worshipping Brahmins and performing Yajnas. Vysyas are engaged in cattle rearing and trading. Sudras are serving the above three classes. I and my people do not commit any sin. Why have you detained me like this.” asked Kekaya King.

That demon was very happy. That demon appreciated the virtuous ruling of Kekaya King and let him off.” told Bhishma.

Then Dharmaja asked Bhishma: “O Grandsire! How will a brahmin live in his hard days?” asked Dharmaja.

Bhishma said thus:

“If a Brahmin is unable to live peacefully by following his own Dharma, he can adopt Vysya Dharma. But, out of greediness, he shall not trade in salt, gingelly, meat, cows, cattle, food, liquor, ghee and oils etc.” said Bhishma.

“O Grandsire! How are Yajnas to be performed?” asked Dhrmaja.

Bhishma said thus:

“O son of Dharma! Yajnas have to be performed with utmost devotion, care and attention. One should not perform Yajnas in a casual manner. One should not disrespect Vedas. At the end of Yajnas, one has to offer gifts to Brahmins and satisfy them.

Tapas is much better than Yajnas and Yagas. Tapas means, be pleasant, nonviolent, truthful, self control and passionate.” Said Bhishma.

“O Grandsire! Who has the King to trust? In the absence of trustworthy friends, can a king discharge his duties effectively?” asked Dharmaja.

Bhishma said thus:

“King shall not believe anybody blindly. King shall not remain aloof without believing anybody. King shall remain neutral. King shall appear to have believed everybody but be vigilant to accomplish his tasks. A true friend will always wish the welfare of King. With his friendship, King will flourish. If a king entrusts all tasks to a friend who is ever vigilant, those tasks will surely be discharged effectively. King shall always respect a friend who treats pleasures and sorrows equally. If such a friend becomes his Minister, he will surely discharge his duties effectively without giving way for anger, lust or passion.

It is better that King shall have brothers. Even if they are bad, king has to respect them. Because, brothers, relations and friends will be additional strength to King. The enemy kings will never dare to stare at a king who has brothers, friends and relatives in abundance. Even if the King has differences of opinion with his brothers and relatives, he should appear to have good relations with them. Some will be appreciating and boasting the King in his presence but will always be finding faults with the king behind his back. Such people will never hesitate to cause harm to King. Therefore, the King must be vigilant with regard to such people. Identifying and liquidating them forthwith is Raja Neeti.” said Bhishma.

Then Dharmaja asked Bhishma about acquisition of wealth. Bhishma said thus:

For a king acquisition of wealth is a must. It is the responsibility of the King to safeguard the treasury. I will tell you one story.

In the ancient past, there was a sage called Kalakavruksheeya. He was having a crow. He kept it in a cage. He spread rumours that crow was a divine crow which will reveal, past, present and future. Along with the crow, that sage went to the King of Kosala, by name Kshema Darsi.

“O King! This is a divine crow. You are careless with regard to your Treasury. Due to your carelessness, you will land in trouble. This divine crow will tell about your future troubles. This divine crow will reveal details of those who are in your office and digging pits behind you and who will cause harm to you in future.” said the sage.

The King was astonished. The King welcomed the sage and asked him to stay in the palace for that night. On that night, some employees in the royal court killed that crow.

Next day, the sage informed the King about the killing of the crow.

“O King! Now I will tell the truth. My name is Kalakavruksheeya. I was the best friend of your father. After the death of your father, I was not inclined to remain in the kingdom. Hence I retired to forests. After the death of your father, you became the King. I have come here to know about your welfare and about your administration. I have gone round your kingdom. Though you are striving hard to establish a welfare state, I understand that due to the conspiracy of some miscreants, your kingdom is in danger. I wish to reveal that fact to you.

In fact that crow has no divine powers. It is an ordinary crow. I spread such a rumour that it is a divine crow. Everybody including those miscreants in your administration believed it. Apprehending that the crow will reveal their conspiracy, those miscreants killed that crow. Therefore, the real miscreants are very much present in your inner apartments only. Now do as I tell you. You drive me out of your palace scolding me that I am a cheat. Then, by using your intelligence, you find out those culprits, create differences between them, and punish them. That is your present task” said Kalakavruksheeya.

The King was thankful to that sage. Accordingly, the King punished those culprits. Therefore, Dharmaja, a friend shall be of that nature.” said Bhishma.

“O Grandsire Bhishma! What are the qualities and characteristics of a Minister?” asked Dharmaja.

Bhishma said thus:

“Dharmaja! A minister shall possess the following characteristics.
1. He shall be wise.
2. He shall have friendly relations with citizens.
3. He must be a good administrator.
4. He must possess vigour and valour.
5. He shall be of clean mind without any cruelty.
6. He shall have love and affection towards King.
7. He should regard pleasures and sorrows equally.
8. He shall not spare any effort in discharging his duties.
9. Even if the King accuses him, scolds him with anger, he shall remain peaceful and keep good relations with King till the King realizes his mistake. He must be capable of explaining the truth, tactfully and patiently to the King.

10. He shall not disclose his faults to the enemies and shall always find faults of enemies.
A person with the above qualities alone is entitled to be a Minister. The King also shall show respect towards such Ministers.

The King shall speak with the people with smiling face and make them happy. The people will never feel happy by receiving gifts and hearing sweet words from King. The King shall be kind towards his subjects.” said Bhishma.

“O Grandsire Bhishma! While administering justice and discharging judicial functions, how will a King remain unattached.” asked Dharmaja.

Bhishma said thus:

“Honesty, impartiality and purity are essential qualities of a King while delivering judgments. Those judgments must be legal and lawful. While delivering judgments, King may take the assistance of Brahmins who regard truth. King should give patient hearing to both parties and deliver his judgment according to law following legal principles.

The King shall not be bribed by the rich while administering justice. The sentences shall be commensurate to the offence committed. If the King adopts partiality in delivering judgments, people will never approach the King for justice. The King shall act diligently and legally while imposing punishments viz., hanging (capital punishment), confiscating the properties of the accused and awarding imprisonment. The King shall not be enraged with wrath while the emissaries are expounding the words of their respective Rulers. Killing an emissary or ambassador is great sin. King will go to hell.

I will narrate the qualities of an emissary or ambassador.
An emissary shall be from a higher community. He must be of good character and virtuous. He must be capable of communicating the message with tact and in diplomatic way. An emissary shall possess good presence of mind and executive skills.

I will now tell the qualities of an army general. An Army General shall be an expert in arraying his forces in different unconquerable vyoohas. He must be an expert in manufacturing and launching of several arms and ammunition. He must be well-versed in different kinds of skills in warfare. The King must not be overconfident even with regard to his own sons. The King shall act as if he trusts each and everyone but analyse merits and demerits of each and every person and act accordingly. That is Raja Dharma.” said Bhishma.

“O Grandsire Bhishma! Please enlighten me about the main requisites of a capital and its fort.” asked Dharmaja.

Bhishma told thus:

“Dharmaja! Around the fort there must be a deep trench, with full water and crocodiles. The fort shall be built with sufficient gates protected by security personnel. Inside the city, the streets must be wide, with houses, shops, built on either side of the streets. There must be ware houses storing sufficient food grains, pulses, oils, ghee and other consumables. To protect the fort, there must be several arms and ammunition, good armoury and well armed warriors. The city shall be equipped with well educated scholars, servant maids, servants etc.

It is the duty of the king to give protection to all his subjects, their wealth and properties, their friends and relatives. In the important towns and cities in his kingdom, the King shall employ faithful officers, highest officials, Judges with good salaries and rule the kingdom without hindrance to Varna Ashrama Dharmas.

The King should take all kinds of measures to keep his kingdom free from thieves, hooligans, prostitutes etc. The King shall strive hard to increase the production of cattle and food grains and business in food grains. The King should levy taxes on his people legally and lawfully. If the citizens are overburdened with taxes, it will cause revolt against the King. Therefore, the King shall adopt legal and lawful means to fill his treasury. He shall not follow crooked methods to earn money. There will be no use for the king even if he earns money in abundance. He should spend the same for the welfare of his people and keep them happy. If you rule the kingdom in the above manner, you and your people will be happy. Your treasury will always be filled with money.

During war, kill your enemies. During peace perform Yagas and Yajnas. Identify poor and needy brahmins and extend your helping hand to them. In this connection, I will tell you the words spoken to by Uthadhyu to Mandhata.

“The King was born only to protect Dharma. Therefore, king should shed his anger, desires and aggrandizement and become virtuous. The people will prosper only by adopting Dharma. Dharma was derived from Brahmins. King shall worship Brahmins with great devotion. Along with wealth, King will get egoism. Even the divine bodies or sages and saints will vanish if they are influenced by egoism. Therefore, kings shall not be egoistic.

The King shall not lust for others wives. In such a kingdom, rains will never fall. People will be in pitiable condition. Epidemics will spread. King will be deprived of his prowess. His friends and relatives will leave him. Enemies will invade his kingdom. Therefore the King shall not indulge in such unlawful acts. A virtuous king will feel happy along with his sons, friends and relatives” said Utadhya to Mandhata” told Bhishma to Dharmaja.

“O Grandsire! How will the King prosper in a virtuous path?” asked Dharmaja.

Bhishma said thus:

“O Dharmanandanaa! In the past, Vasumana, King of Kosala questioned Saint Vamadeva in the same manner. Saint Vama Deva gave the following reply:

The King shall show greater interest in ruling the kingdom in a righteous manner rather than earning money. If the king misbehaves to earn more money, that money will not remain with him. Besides he will be defamed and will go to hell. Therefore, earning money in a righteous manner is quite essential for a King.

The King shall always see that his army personnel are living with contentment. This will help the King while fighting with enemy. The King shall not be desirous of waging wars against the neighbouring kings, unnecessarily. The King shall shed anger and egoism and keep friendly relations with neighbouring kingdoms. Such Kings shall not have any enemies.

Even if the neighbouring kings bear enmity with the King, the King shall resolve the problems amicably. While there are internal differences and dissatisfaction in his own army, the King shall not wage war against neighbouring kings. In such a situation, the King should make peace pact with his enemy, at any cost. If the King fails in adopting Sama, Dana, Bedha, and Danda neeti, the King shall adopt Sukra Neeti. That is called “upeksha” means, ignoring the situation for the present without taking any action against enemy.” said Saint Vamadeva to Vasumana” said Bhishma to Dharmaja.

“O Grandsire! While fighting with enemy and conquering him, what kind of principles of war have we to adopt?” asked Dharmaja.

Bhishma said thus:

“The fight shall always be between equals. While the enemy is fighting with four kinds of forces viz., chariots, elephants, horses and foot soldiers, you also use the same forces in battle. While the enemy is fighting alone, you also should attack the enemy alone. If the enemy is adopting wicked ideas and resorting to miracle war, you also should adopt the same strategy.

You should not kill a soldier, who is fleeing away from the battle field; who is in danger; whose sword or bow is broken; who falls from the horse; who is fighting with another person etc. Instead of killing such persons, it is better to die while fighting righteously with enemy.

A king shall not die lying on a bed in his house .A king shall not flee away from the battle field. Dying in battle field is excellent for a king. None should shoot poisonous arrows. Surrounding the enemy”s city, harassing and ill-treating the citizens is a great sin. A King shall not be so cruel. A king should avoid plundering the houses of Brahmins and temples.” said Bhishma.

“O Grandsire! Hence I already told you that there is no greater sin except Raja Dharma. Viewing from any angle, a King shall go to hell.” said Dharmaja.

“What you say is true” said Bhishma. “But there is a remedy. Hospitalisation of those who are injured in the battle, extending financial help to the families of the deceased soldiers, respecting Brahmins, performing Yajnas and Yagas etc. are some of the remedies. Ruling the kingdom as per Raja Dharma will lead to higher regions.” said Bhishma.

“O Grandsire! What regions will be available for those who died in war.” asked Dharmaja.

Bhishma said thus:

“O Dharmaja! Previously, there was a conversation between Indra and Ambarisha. King Ambarisha performed many Yajnas and Yagas. After his death, he went to Svarga. In Svarga Loka he found Sudeva, who worked as a soldier in his army, roaming in a splendid aircraft. Immediately, Ambarisha asked Indra:

“O Indra! In my kingdom, he was a soldier who served me. He did not perform any Yajnas and yagas. For what reason he is enjoying more pleasures than me.” asked Ambarisha.

Indra said thus: “Ambarisha! In the past, there was a Rakshasa called SataSrunga. He had three sons called Sadama, Vidama and Dama. Those three Rakshasas fought with you. You deputed Sudeva to fight with those Rakshasas. You specifically told Sudeva to return only with victory or prefer to die in the battle field. Sudeva attacked those three Rakshasas. Sudeva thought that he was not capable of fighting a miracle war with those Rakshas and his defeat was certain. Hence, Sudeva sent back his army and began to worship Maha Siva. He was about to sacrifice his head at the feet of Maha Siva. Maha Siva appeared before Sudeva and said:

“O Sudeva! You are a great hero. You shall not die like this. You should fight and die in the battle field” so saying, Maha Siva gave Sudeva one divine chariot, divine bow and arrow pouch.

“Go and fight with the enemy. But never set your foot on earth” ordered Maha Siva.

Sudeva rushed against the Rakshasas and killed Sadama and Dama. Beholding the death of his brothers, Vidama was enraged with great wrath and attacked Sudeva. In that confusion, Sudeva forgot the caution of Maha Siva and got down the chariot and set his foot on the ground. Immediately, Vidama cut the head of Sudama with his sword. Sudeva also in turn cut the head of Vidama. Both fell down and died. You got the Victory. As Sudeva died in the battle field while fighting with enemy, he attained higher regions in Svarga. Therefore, King Ambarisha! Performing several Yajnas and Yagas are not equal to a heroic death in battle field.” said Indra to Ambarisha.

Dharmaja! On another occasion, there was a great fight between King Janaka and his enemy. King Janaka summoned all the generals in his army and addressed them: “O Heroes of war! The heroic heaven is ready and waiting for those who die in the battle field. A hell, full of sorrows, is ready for those cowards who flee from battle field. You choose whatever you like” said King Janaka.

Realising the intention of King Janaka, the soldiers fought in the battle field without caring for their lives. King Janaka was victorious. Therefore, Dharmaja! The gates of heaven will always be open for those who die in battle field.” said Bhishma to Dharmaja.

Thus, Vaisampayana told Janamejaya, the story of Mahabharata.

MAHA BHARATA
SHANTI PARVA
SECOND CHAPTER COMPLETED
OM TATSAT OM TATSAT OMTATSAT.

Maha Bharatam SHANTI parvamu Third chapter. Vaisampayana told Janamejaya the story of Mahabharata. While Bhishma was clearing off the doubts raised by Dharmaja, Dharmaja again asked Bhishma thus: “O Grandsire Bhishma! What is the right time to wage war against enemies and what are the preparations to be made for war. Kindly tell me” asked Dharmaja. “O Dharmaja! One should not proceed with the war during rainy season and winter season. You should start making war preparations even before summer and after harvest. After harvest, food grains will be available in abundance. You can continue the war for long. While proceeding against the enemy, you should choose a path where water and grass is available in plenty. You should carry sufficient number of flags, armoury, swords, shields, chariots etc. Conches, trumpets etc shall be blown with great sound which should create terror in the minds of enemies. You have to always camp on plains. While the enemy troops are proceeding through difficult passes or while they are tired and while they are taking rest, you have to suddenly attack them and kill them. You have to choose convenient paths for your troops, cavalry, elephant forces and chariots. I will tell you how to array the troops in the war front. Foot soldiers with swords and spears shall stand in the forefront. Behind them should stand the bowmen with bows and arrows. The cavalry should stand behind them. Behind the cavalry should stand the elephant forces. Behind the elephant forces, the chariots should be stationed. While arraying the forces, the Army General shall keep in mind the ability and talent of the different kinds of forces. The warriors from Gandhara, Sindh and Souveera regions are experts in sword fight and using spears. The soldiers from Ouseenara area are experts in using all kinds of weapons. The warriors from eastern regions are experts in moving elephant forces. Yavana, Kambhoja warriors are experts in horse fight. Ghoorjara warriors are experts in archery skills. Warriors from Malava region are experts in car fighting.” said Bhishma. “O Grandsire! What are the qualities to be possessed by our army to acquire easy victory?” asked Dharmaja. “Dharmaja! You have to always fill courage in the minds of all kinds of forces. You have to keep the forces always cheerful. Good omens should appear before proceeding for war. It is highly sinful to wage war unreasonably, without any provocation. Killing the enemy while fleeing away is a great sin. Even if your forces are smaller in number, if you proceed against the enemy with greatest vigour and valour, the enemy will flee. King shall have patience but within certain limits. Over patience is always dangerous. If the enemy is provoking you for war, better to conquer him without observing patience.” said Bhishma. “O Grandsire! What would be the behaviour of a king with regard to his enemy.” asked Dharmaja. “Dharmaja! Wait and kill the enemy without hurry. First, the king has to lure the enemy with soft words and then kill him while he is relaxing. The King shall never be light hearted with regard to his enemies. At the same time, the king should not provoke the enemy unnecessarily. While peace talks are in progress, King shall never provoke the enemy for war. When his time is bad, the King should take a step backward and enter into a peace pact. Then he should wait for an opportunity and kill the enemy. King shall eliminate enemies one by one slowly but not in hasty manner. King shall never bear grudge against his enemies at a time because all his enemies may unite together and do away with the king.” said Bhishma. “O Grandsire Bhishma! What would be the behaviour of a king with regard to a defeated enemy.” asked Dharmaja. “O Dharmaja! In the past, Kshemadarsi, King of Kosala lost his kingdom and exiled to forests. There he met his ex-minister, by name Kalakavruksheeya. Kalakavruksheeya told Kshemadarsi thus: “If we are aware of the truth that all these wealth and pleasures are not eternal, we live happily whether we are wealthy or poor. When we are not capable of protecting our own father and mother from death, how can we protect our wealth and happiness? Even if we lament for our kith and kin, we cannot get back them alive. Similarly, we cannot get back our wealth and happiness, even if we feel sorrow for ever. If we are aware of this truth, we feel eternal happiness, whether we are rich or poor. We have to satisfy that everything is the blessing of God. If we are blessed, the wealth and prosperity will be showered on us, unasked for. If we are not blessed, complete destruction will happen. Therefore, wealth and prosperity are not eternal. Whether we are rich or poor, we have to lead a peaceful and contended life. If our time is bad, it is better to be friendly even with our enemy. When time is in your favour, you have to acquire sufficient army and defeat your enemy.” said Kalakavruksheeya. Then Kalakavruksheeya went as an emissary on behalf of King of Kosala, to the King of Videha and entered into a peace pact. Kosala King and Videha King entered into matrimonial alliances. Therefore, Dharmaja! For a Kshatriya, victory or defeat is quite natural. He should not care for either.” said Bhishma. “O Grandsire, Bhishma! Kindly tell me how to control the employees in the inner apartments and also in the working places.” asked Dharmaja. “O Dharmaja! Employees working in treasuries, in secretariat, military personnel working in armouries are called staff. The other workers are called sub-staff. King has to regard all of them equally and kind heartedly. As people from different castes and communities are drawn as staff members, they naturally divide themselves according to their castes and communities and quarrel with each other. Jealousy and hatred may develop amongst them. The administration will be spoiled. Therefore, King has to take care that such things shall not happen. King shall treat all of them equally and impartially and see that they should not feel inequality. Unless the staff is united, the Kingdom cannot flourish with peace and prosperity.” said Bhishma. “O Grand Sire Bhishma! Dharma is four kinds. Of these, which is best? Kindly tell me” asked Dharmaja. “Dharmaja! Mother, father, preceptor are to be worshipped and to be followed. That is the foremost dharma. Mother, father and preceptor are equal to three vedas, three sacred fires and Brahma, Vishnu and Maheswara. Of these, mother is most respectable. Speaking truth is the best of all. Telling a lie is a great sin. But there are some exceptions. While one’s life and property are in danger, he can speak a lie. While saving himself and others, he can speak a lie. A truth which is harmful to general public is not acceptable but a lie which is for betterment of the society is acceptable.” told Bhishma. “O Grandsire! Who can get rid of their sins?” asked Dharmaja. “O Dharmaja! Those who scrupulously follow Varna Ashrama Dharmas, who are not entangled in worldly vices, who remain with patience even if they are unnecessarily blamed; who worship guests; who study vedas; who worship sacred fire daily, who fight with enemy without turning back; who always speak truth; who worship all deities equally with the same devotion; can vanquish their sins effortlessly. Such people will always be protected by Lord Vishnu. As Lord Vishnu, in the form of Sri Krishna, is by your side, no sin will dare to approach you.” said Bhishma. “O son of Ganga! Some appear to be soft but cruel in mind and some appear to be harsh but soft in mind. How can we assess them and know their inner mind?” asked Dharmaja. “Dharma! In answer to your question, I will tell the story of a fox and tiger. King Pourika ruled the city Purika. He was so cruel and autocrat. After his death, he took birth as a fox in a forest. He wanted to lead the life as fox in a virtuous and non-violent manner. He was living by eating leaves, roots and fruits. The other foxes told him: “By birth, we are non vegetarian. How can you live as vegetarian? ” The fox remained silent. On hearing this, a tiger who was ruling that forest came down to the fox. “I heard that you are kindhearted and virtuous. I want to make friendship with you. All are of the opinion that I am a cruel animal. If I am by your side, that blame can be removed.” said the tiger. “O King of Tigers! What you said is true. But I am not interested in these worldly pleasures. Hence I cannot accept your offer. But I will be by your side and give proper advice from time to time. I will make friendship with you. But your kith and kin and friends may not like it. They may develop grudge and enemity against you. If you do not accede to their evil thoughts, I will be your friend .” said the fox. Tiger readily agreed to his words. Both tiger and fox were moving together as friends. But the other tigers did not like this. They wanted to create differences between the tiger and fox. One day, they kept the meat intended for the tiger, in the cave of the fox. They went to the tiger and complained that the fox grabbed the meat. Believing their words, Tiger ordered the fox to be killed. On hearing this, the mother of the tiger chastised the tiger. “O my son! You are committing a mistake. Without knowing the truth, you ordered the fox to be killed. It is wrong. Has the fox told anything at any time against your own tigers? Your servants are cheaters from the beginning. Dont heed their words. It is quite natural that idiots will envy learned, ugly will envy handsome; have-nots will always envy haves. But you are a king. You have to use your mind and take a proper decision without haste. O my son! By outward appearance, some times dharma may appear as Adharma. In the same manner, some times, Adharma may appear to be Dharma. Wise and learned should try to know the difference and act accordingly. You know so much about fox. After all, for the sake of a piece of meat, will the fox behave like this? Think for yourself. Is it proper on your part to order the fox to be killed, basing on the scandals spread by your wretched companions. It is quite unbecoming of a King. A king should always consider everything scrupulously and take a proper decision. Hasty decisions are always dangerous. ” said the mother of Tiger. Meanwhile, fox arrived there and came to know about this. “O King of Tigers! In the beginning, you praised me as virtuous and righteous. With the same voice, you are now blaming me. You promised me that you will never heed to the words of your companions. Now you have violated your promise. I cannot remain here anymore.” so saying the fox went away. Therefore, Dharmaja! Hasty decisions taken basing on some scandals spread by some wretch and evil, are always dangerous.” said Bhishma. “O Grandsire! What would be the behaviour of a king to remain happy and peaceful?” asked Dharmaja. “O Dharmaja! The King shall never be lazy and shall not postpone any work for tomorrow. Delay is always dangerous. King shall never feel inability and helplessness to do anything. Without the above two qualities, the King will always be happy and peaceful. I will tell you a story about lazyness. Once, a camel did penance about Brahma. Brahma appeared. Camel prayed Brahma that its neck should stretch for 100 yojanas. Brahma blessed the camel as such. Camel stopped roaming for its food. It stationed at one convenient place and stretched its head to a long distance and picked its food. Once there was a heavy rain. The camel stretched its neck and kept its head in a nearby cave. A fox rushed into the cave in search of food. The fox found the head of camel without body. The fox cut the neck of camel into pieces and ate it. The lazy camel met its tragic death. Therefore, laziness and idleness are always dangerous.” said Bhishma. “O Grandsire Bhishma! If the forces of enemy are greater than our forces, tell me how to fight with the enemy?” asked Dharmaja. “O Dharmaja! Once, the ocean asked the rivers thus: “O rivers! While you are flowing with great current into the sea, trees with huge trunks standing on the banks will fall and float in the rivers. But small grass stems will never fall. What is the secret?” asked the ocean. “It is so simple. The large trees standing on our banks will stand erect with great pride. They cannot withstand our current and fall down. But the grass stems will bow their heads to the current and raise their heads after the current has subsided.” said the river. Therefore, Dharmaja! A weak king should first assess the strength and power of his enemy and act accordingly. He should not foolishly enter into war.” said Bhishma. “O Bhishma! If I am unable to get suitable candidates for being appointed in higher positions, what should I do?” asked Dharmaja. “O Dharmaja! In this connection, I will tell you one story. In the past, in a forest, a saint was doing tapas. In his Ashram, there were many domestic and cruel animals and they were living amicably, without enmity with each other. One faithful dog was always accompanying the saint where ever he went .A tiger could not tolerate this. One day the tiger jumped upon the dog. The dog was shivering with fear. The saint transformed the dog into another tiger. On seeing the tiger, the first tiger fled away. At another time, an elephant attacked the dog. The saint transformed the dog into an elephant. The first elephant fled away. Likewise, whenever any cruel animal attacked the dog, the saint transformed the dog into such an animal. Beholding this the dog entertained a doubt. “Out of pity, the saint was transforming me into several cruel animals. Out of the same pity, the saint may transform another dog into a cruel animal and that cruel animal may attack me. Then what about my fate? Therefore, I will kill this saint.” So thinking the dog while she was in the form of a tiger, tried to kill the saint. With his divine vision, the saint could grasp the idea of the dog. The saint transformed it into its original form, as a dog, permanently. Therefore, Dharmaja! If you appoint wicked and bad people in higher positions, they will never forget their original qualities. Therefore, you have to assess their character and conduct and then appoint them in higher positions. If a person is possessed of vigour, valour, truthfulness, righteousness, and devotion, even if he is lowborn, he can be appointed in higher positions. You need not consider his caste. Lion will always develop friendship with another lion not with a dog. But while appointing workers, you have to give preference to both caste and skill. A worker with skill and devotion can discharge any kind of duty entrusted to him. But King shall always keep watch over his workers by installing spies amongst them. I will now tell about Danda Neeti to be observed by the King. This Danda Neeti is intended to protect righteous persons and punish wrong doers and wicked people. Lord Vishnu will be in the form of Danda Neeti. If Danda Neeti is observed scrupulously, the King will acquire pleasures, happiness, morality, profits, strength and protection. If the King fails to apply Danda Neeti, Adharma, corruption and cowardice will prevail in his kingdom. Therefore, keeping in view the welfare of the society, King shall follow Dandaneeti. I will now tell you how this Danda Neeti came into existence. Once Brahma intended to perform one Yaga. He was searching for a suitable Ritvik (Chief Priest). Once he sneezed. Out of his sneeze, a Ritvik was born. His name was Kshuta. Keeping Kshuta as Ritvik, Brahma performed the Yajna. Then Brahma, along with Vishnu went to Lord Siva. At the request of Brahma and Vishnu, Lord Siva created Danda neeti and studied it. Lord Siva also created Four Vedas (Rigveda, Yajurveda, Sama Veda and Adharvana Veda), six Vedangas (Kalpa, Siksha, Vyakarana, Chandas, Niruktam and Jyotisham); in total 10 subjects; all puranas into one subject, all Dharma Sastras into one subject, legal jurisprudence one subject, Meemaasa one subject......total 14 subjects. Medical science, Dhanurveda, Gandharva, Ardha Sastra, total four subjects. In all 18 subjects. Lord siva created these 18 subjects. Lord Siva handed over these 18 subjects and Danda Neeti to Lord Vishnu. Lord Vishnu handed over these 18 subjects to Kshuta for being spread all over the universe and kept Danda Neeti for himself. Vishnu gave Danda Neeti to be studied to Angeerasa; Angeerasa gave to Indra, Indra to Mareechi, Mareechi to Bhirigu and Bhrigu to several sages and saints. In this manner, Danda Neeti was spread all over the universe.” said Bhishma. “O Grandsire Bhishma! Tell me how a King shall observe Dharma, Ardha and Kama in his daily life.” asked Dharmaja. “One should not be enamoured of Kama and desires and the pleasures derived from it. That man cannot achieve Dharma and Ardha. He will always land in trouble. To follow Dharma, Ardha is essential. But King should not forget dharma, while acquring wealth. King shall discard desires and its pleasures. Therefore, Dharma and Ardha are greater than Kama.” told Bhishma. “O Grandsire! Character is most important for a human being. Do tell me essentials of good character” asked Dharmaja. “O son of Dharma! While you and your brothers were happy in Indraprastha, Suyodhana was burning with jealousy at Hastinapura. He could not control himself. He approached his father, Dhritarashtra and told him that he could not tolerate the prosperity of Pandavas. Dhritarashtra told Suyodhana thus: “O my son! When compared to your riches and wealth, the wealth of Dharmaja is meagre but Dharmaja possesses good character. Hence he appears to be wealthier than you.You also develop good character. Then you also will feel wealthiest of all. Your ancestors Mandhata, Nabhagha etc. possessed good character and were worshipped by one and all. Once Prahlada conquered Indra by virtue of his good character and he acquired the control of all the three Lokas. The defeated Indra approached Brihaspati for help. Brihaspati directed him to Sukracharya. Sukracharya in turn directed to approach Prahlada. Indra, under the guise of a brahmin youth, approached Prahlada and was serving him. One day Prahlada asked the brahmin youth about his desire. “O Prahlada! how could you conquer Indra and his three regions.” asked Indra. “I never felt that I am a king and emperor. I have no pride or aggrandizement. I always respect Brahmins. My character made me highest of all and brought me this victory.” said Prahlada. “Then I pray you to give away your character to me” asked Indra. Prahlada gave away his character to Indra. Endowed with character in abundance, Indra went away. A glorious form came out of Prahlada. Prahlada asked him “Who are you?”. “I am your character. You have given me to Indra I am going to Indra”. Along with character, Dharma, truth, righteousness, strength also left Prahlada. At last, a splendid lady came out of Prahlada. Prahlada asked her “Who are you?”. “I am your wealth and prosperity. Wherever there is character, I will be there. You have relinquished your character. I am also leaving you.” “Kindly tell who was that brahmin youth?” asked Prahlada. “He is Indra. He approached you under the guise of Brahmin youth to get back his control over Svarga and the three regions. He got your character as charity. You lost your character. Prahlada! Character is most important to a human being. Dharma will flourish only with good character. Truth will flourish with dharma. With dharma, vigour, valour, strength will flourish. Where there is strength, wealth and prosperity will be there. Therefore, character is most important.” so saying wealth and prosperity left Prahlada. ‘Suyodhana! You have no character. Hence you are feeling jealous of others. Character means not to cause harm to others even by his thoughts, words and deeds; treating all the human beings equally; refraining from degrading himself and acting according to the pleasure of one and all. It is called character. If you keep this in mind, victory is yours always.” said Dhritarashtra. Therefore, Dharmaja! You were born with good character. Victory is always yours.” said Bhishma. “O Grandsire! There is no end for desires and aspirations. If one is unable to accomplish his desire, sorrow will follow. I tried my level best to be friendly with Suyodhana but in vain. I am very much annoyed. Therefore, it is very difficult to suppress the desires and aspirations.” said Dharmaja. “O Dharmaja! In this connection I will tell you one story. Once, Sumitra,king of Haihaya went into forest for hunting. He shot one animal. But the animal escaped and fled away. The King chased the animal and was tired. He entered the Ashram of a saint. The saint gave him water and some fruits. The name of Saint was Rishabha. “What made you to come over here?” asked Rishabha. “O Saint! I hunted one animal. It escaped. I chased it and entered your Ashram. I am very much distressed as I lost the animal hunted by me.” said Sumitra. “King Sumitra! I will tell you one thing. Once I went to Badarika Ashram. There I found a saint. A king came to that saint and told him that he lost his son in a forest and was searching for his son. “O King! You lost your son. You are aspiring for your son to be returned to you. There is no wrong. Even if you do not find your son, you should not feel disgusted. You make your trials and search vigorously for your son. You may get back your son or may not. Dont feel distressed. Anyhow, I will find out your son and get him back.” said the Saint. With his divine power, he brought back his son and handed him over to the King. Therefore, King Sumitra, indulging in hunting is wrong. Searching for an animal which is lost and feeling disgusting for not finding that animal is another wrong. Dont go for hunting unnecessarily” said the Saint. Therefore, Dharmaja! there is no wrong in aspiring for something. But one should not resort to misdeeds to accomplish his aspirations. Then only a man can live happily. Either a humanbeing or king shall earn money because money is quite essential for day to day living or to run administration. But one should not resort to unlawful acts for the sake of money. One should not acquire money or wealth beyond his capacity. One should not strive to become wealthiest of all. It will lead to dire consequences. But earning money is quite essential. Nobody will respect a person without money. Dharmaja! King shall be more diligent in appointing staff in his army. Thiefs, decoits shall not be appointed in the army. Unscrupulous people will always cause harm to the King. In the past, there was a hunter living in a forest. Though hunting was his profession, he was leading righteous life. He worshipped his parents and saints in the neighbouring Ashrams. The other hunters who were cruel in nature, desired to have him as their leader. They approached him and said: “You have good qualities as well as great strength. You be our leader. We will follow your foot steps.” said the hunters. “I got some principles. You should not either kill or cause harm to infants, saints, ladies. You should not abduct ladies and outrage their modesty. You should not even hunt female animals. You should not cause harm to cows and brahmins. You should not destroy standing crops in the fields. You should not harass others for the sake of money. If you follow these principles, I will be your leader.” said the hunter. The other hunters agreed. From then onwards, they were transformed into righteous people. With his good qualities and righteous behaviour, that hunter could transform other hunters also into righteous people. Dharmaja! I will tell you another story. In a pond there were three fishes. They are named as Dheerghadarsi, Praptakaljna and Dheerghasotra. Summer set in. The water in the pond was drying day by day. Dheerghadarsi told the other two fish: “Friends! In this pond, the water is getting dried up. Before the pond is completely dried up, let us move to another pond where there is sufficient water.” said Dheerdarsi. “No I do not agree with you. Let us wait till it is completely dried up. Then we will think about our move. Why should we worry now itself?” said Prapta Kalajna. “Yes what he said is correct. Still there is sufficient water in this pond. For the present there is no worry” said Dheergha sootra. Then Dheerghadarsi alone moved to another pond where there was plenty of water. The summer became severe. The water in the pond completely dried up. Fishermen came there with their fishing nets. Praptaklajna caught the thread of a net and hanging as if it was dead. When the fisherman took out the net from the pond, Praptakalajna jumped into nearby drainage pit and saved its life. But Deerghasootra was caught by the fisherman and killed. Dheergha darsi foresaw the dangerous situation and saved its life. Praptakalajna instantaneously workedout a plan and saved its life. Without any plan, Dheerghasootra died. Therefore for a king foresight is compulsory” said Bheeshma. “O Grandsire Bhishma! If a king is defeated and caught by the enemy, how can he get out of that calamity?” asked Dharmaja. “Dharmaja! in this connection I will tell you one story. In a forest,there was a big banyan tree. At the foot of the tree, a rat was living in a hole and a cat was living on a branch. One day, the cat was caught in the net spread by a hunter. As the cat was in the net, the rat was moving around for food without fear. Meanwhile, an owl was coming that side to catch the rat. Rat was afraid of the owl. Rat came running to the cat. “O cat!An owl is coming to eat me. I will save you by biting the net. Will you save from the owl” asked the rat. “Sure, I will certainly save you. But you have to save me” said the cat. “Certainly, I will save you” said the rat and sat by the side of the cat. Beholding cat and rat sitting side by side, the owl ran away. Then the cat asked the rat to bite the net and release her. “Wait. Dont be hurry, I will certainly release you from the net” said Rat. “O rat, I saved you. why you are hesitating to save me.” asked cat. “O cat! now the hunter will come. Seeing him at a distance, I will bite the net. With the fear of hunter, you will climb the tree, I will enter my hole. If I bite the net now itself, you will certainly eat me. You are more stronger than me. Even if I do friendship for the present, I cannot believe you for ever. I think it is better to be more careful.” said rat. “Oh what is this? I saved your life. Why cannot you save me.” asked cat. “Trust me cat. I will certainly save you. I know when and how to save you.” said the rat. Meanwhile, the hunter was coming with a big knife. Beholding the hunter, the rat hurriedly bit the threads of the net. The cat ran and climbed the tree. The rat ran into the hole. The cat was very happy. “O friend, rat, I am very glad to have such a truthful friend like you. Let us be friends from now on wards. I saved you without hesitation. But you did not trust me. Why?” asked the rat. “ O Cat! you are correct. Every body is not capable of recognising who is a friend and who is a foe. Friends are becoming foes and foes are turning into friends. Even if we do friendship with a more powerful person to achieve an object, we have to leave him soon after the task is accomplished. You helped me. In turn, I helped you. That is all. We live as before. If necessity comes, we will help each other. You are my born enemy. God created me as a prey to you. Even I do friendship with you, you will eat me if your mind is changed. Even if your mind is not changed, your kith and kin will not keep quiet. I know you are starving for food throughout the night. If I come out, you will certainly eat me. How can I come before you.” said the rat. “ No no, don’t think like that. How can I forget your help? Because of you only, I am alive. How can I eat you?” said Cat. “I am also telling the same think. You helped me. I helped you. That is enough. I cannot make friendship with you. Sukraneeti says like this: Out of necessity, if we make friendship with more powerful enemy, soon after the task is accomplished, we have to discard him. If we trust an enemy because he helped us, we will land in trouble. We should not trust an untrustworthy person. We have to trust a trustworthy person to some extent only. Blind belief is always dangerous. Even if he is a reliable friend, we have to pretend as if we trust him. But we should not trust him. Therefore, I live as before without trusting you. You also never trust hunters and their nets.” said the rat. Therefore, Dharmaja! Even if you take the help of your enemy to conquer another enemy, you have to discard him soon after the task is over.” said Bhishma. “O Grandsire Bhishma! Kindly tell me whom we have to believe and whom we should not believe. Or can we trust one and all or treat all others as untrustworthy.” asked Dharmaja. “Dharmaja! Once upon a time, King Brahma Datta developed friendship with a parrot. The parrot got a son. Both the son of the King and the son of parrot were playing. One day, the son of the King killed the son of parrot. Enraged with wrath, the parrot pierced the eyes of king’s son with his claws. He became blind. Then the parrot went to the king and told him: “O king! Your son killed my little parrot and committed a sin. He reaped the consequences. I have not committed any sin. I cannot remain with you anymore. I am going away.” said the parrot. “O parrot! What you said is correct. You are not afflicted with any sin by making my boy blind. But your leaving me is not proper. Let us continue our friendship.” said the king. “O King! I pierced your son’s eyes. You are bearing grudge upon me. Our reunion is impossible.” said the parrot. “No No. dont say like that. My son killed your little parrot. You made my son blind. Tit for Tat. I am not such a fool to leave your friendship.” said the King. “O king! Once our friendship is broken, it will never be restored even by your sweet words. Grudges will arise out of four elements. (1) by grabbing other’s landed property; (2) land disputes between brothers ; (3)by wordy quarrel between ladies; (4)by hurting others’ feelings. Ill feelings, once started, never end. Once ill feelings start, one should not trust his own parents, brothers, children, bosom friends etc. As I caused harm to your son, you bear grudge against me and it will never end. I cannot continue our friendship believing your sweet words” said the parrot. “O parrot! All these things will happen by passage of time. We cannot control them. How can I lose your friendship.” said the King. “O King! Though you are soft spoken, the grudge and jealousy are apparent from your words. I cannot remain here anymore.” so saying the parrot flew away. Therefore, a king shall not trust either his own kith and kin or the people in his kingdom blindly. The king shall appear to be soft spoken but harsh in mind. He appears to be trusting one and all but he shall not trust anybody. With the help of his brothers and cousins, king shall conquer his enemies, and reward them suitably but keep them at a distance. King has to bear his enemies on his shoulders in need and throw them down. Drinking, gambling, hunting and sensual pleasures are natural for Kings. But king shall not exceed his limits and be ever vigilant. King shall keep secrecy till the intended task is accomplished. A king may make promises to the public that he will reward them with certain benefits, but prolong the matter for a long time and at last turn down their request for one reason or other. An incompletely discharged debt, incompletely extinguished fire, incompletely subsided grudge, are always harmful.” said Bhishma. “O Grandsire! When Dharma deteriorates, famines will occur. What would be the fate of twice born (Dwijas) Brahmins, Kshatriyas and Vysyas during such famines.” asked Dharmaja. “O Dharmaja! In this connection, I will tell you about the conversation between Visvamitra and a low-caste man. During the interregnum between Treta Yuga and Dwapara Yuga, there was a severe famine. All the rivers and tanks dried up. Cattle were dying. Kings grabbed all the grains remained with the people by way of taxes. Strong were robbing poor. Brahmins transgressed their own dharma and gave up performance of Yajnas and yagas. Unable to bear the hunger, people were dying. During that period, Saint Visvamitra, unable to bear hunger, was going in search of food. By evening, he entered a hamlet where lowcaste people were living. He fell down before a hut. A dead body of a skin-peeled dog, was kept before the hut, for drying. Unable to bear hunger, Visvamitra tried to steal the meat of that dog. That was noticed by a low-caste man. “Who are you? Why you are stealing the meat of a dog?” asked that man.” I am Saint Visvamitra. I have no food since two days. I am burning with hunger. To save my life, there is no wrong in consuming dog’s meat. Hence I am taking this meat. The Holy Fire consumes each and everything. Same thing with me.” said Visvamitra “O Saint! Of all the meat, dog’s meat is repulsive. Search for another animal.” asked that man. “As long as Brahman is by my side, I will not be afflicted with any sin. Let me save my life. If I am alive, I will vanquish this sin by performing Yajnas and yagas. I will not leave this life-saving meat.” said Visvamitra. “O Saint! You are a great saint. Consuming dog’s meat is sinful and unholy.” said that man. “Dont you know that Saint Agasthya consumed meat of Rakshasas. But his name and fame was not diminished. Same thing with me also.” said Visvamitra. “O Saint! Saint Agastya consumed Rakshasas to save the three Lokas. But you are consuming dog meat only to subside your hunger. How can you equate yourself with Saint Agasthya.” said that man. “My body is filled with Awareness of Brahman. Whatever I do is right. Let me eat this meat” said Visvamitra. “Unable to leave this meat, you are saying all these stories. Is it not?” said that man. “I want to retain my life in this body. Please give me this meat. As I am taking this meat with your permission, I will not be afflicted with any sin of committing theft.” said Visvamitra. “O Saint Visvamitra! You are a great saint. I am a low-caste man. How can you take this meat through my hands as charity. I cannot speak more harshly. Take this meat and do whatever you like.” said that man. Saint Visvamitra consumed that meat and retained his life. Later there were rains and crops were grown. Visvamitra performed many Yajnas and yagas and wiped out that sin committed by him by eating dog meat. Therefore, during hard and difficult days, nothing is wrong.” said Bhishma. “O Bhishma! What would be the higher regions available for a person who rescued refugees and those who were in danger.” asked Dharmaja. “O Dharmaja! One day, a hunter went into the forest for hunting and caught some parrots and pigeons. While he was returning home, there was heavy rain with wind. He took shelter under a big tree. He was shivering with cold. He prayed the tree and the deities to save him from the rain and wind and he promised that he will never hunt and kill any animal. On the branches of that tree a pigeon couple was residing in a nest. The female pigeon went out to fetch food. The male pigeon remained in the nest. “It is dead of night. My wife has not yet returned to nest. She might be suffering a lot in this heavy wind and rain. Without my wife, my life is waste.” the male pigeon was weeping. The male pigeon did not know that the female pigeon was caught by the hunter and kept in his basket.She heard the pathetic words of her husband. “I am so fortunate that I got such a lovely, caring husband.” her heart filled with joy. She cried aloud saying that she was there in the basket. The male pigeon understood its signal. The female pigeon told her husband: “Today, the hunter is our guest. Kindly make some arrangements for his comfortable stay here” said the female pigeon. The male pigeon came down to the hunter: “You are my guest. Kindly tell me how can I serve you” asked male pigeon. “For the present, I am shivering with cold” said the hunter. The male pigeon collected some dry sticks here and there and lit them. In that fire, the hunter made himself warm. He expressed about his hunger. “We are birds. We never store food. Whenever we feel hunger, we go in search of food. We are your food. Eat me.” so saying the male pigeon fell in the fire. The hunter was shocked. “I am a wretch . I do not have the knowledge and wisdom which this pigeon have. My life is waste.” He repented for his past life and let off all the birds and pigeons caught by him. The female pigeon was repenting for the demise of her husband. Thinking that her life without her husband was waste, she also fell in the fire and burnt. Even by that time, the male pigeon reached heaven and was waiting for his wife. The female pigeon also joined her husband in heaven. Beholding all this, the hunter left all his hunting material there itself and went into forest. Dharmaja! The two pigeons served their guest and attained divinity.” said Bhishma. “O Grandisre! Tell me how a human being will get rid of his sin committed by him without his knowledge?” asked Dharmaja. “O Dharmaja! By repentence and performing Asvamedhayaga, all sins, committed either knowingly or unknowingly, will be vanished.” said Bhishma. Before Dharmaja asking another question, Bhishma told Dharmaja the following story: “Dharmaja! In Vidisha town, in a brahmin family, a boy died. His father and relatives took that body to a burial ground for cremation. Before cremating the body, all the relatives were lamenting for the death of the boy. One eagle and one jackal saw this. The eagle wanted to eat that dead body before sunset as it could not see during nights. The Jackal wanted to eat that body, if the eagle leaves that place. Unless the sun sets in, the eagle will never leave that place. Hence eagle was hurrying them and jackal was delaying them. The eagle told the relatives: “How long you lament for the dead body. He will never return. The sun is going to set in. During night, demons will come and kill all of you. Hence cremate the body and go away before sunset.” said the eagle. “No. Dont be afraid of the words of eagle. You weep as you like. How can you leave such a beautiful handsome boy? It is not even sunset. Dont be afraid. Having heard your lamentations, any deity may give life to your boy.” said jackal. The relatives again sat around the dead body and began to weep. “How you are paying heed to the words of this foolish Jackal, I do not understand. Look. The body of the body is decomposed. How can he get back his life. The cruel Yama had already taken away the life of this boy. There is no use of lamenting. Cremate the body and leave this place as early as possible” said the eagle. When they were about to go, the Jackal stopped them. “That eagle is so cruel. My heart is burning while looking at that handsome boy. How can you leave this body. Weep loudly. Some deity will come and give rebirth to your child” said jackal. “I was born 1500 years back. So far, I have not seen anybody coming alive after death. After death, there will be rebirth in another body not in the same body.” said eagle. “Kindly hear one word. In the past, Sri Rama gave life to the dead body of a brahmin boy. Similarly, Saint Narada gave life to the son of Srunjaya. Likewise, some Sidha or Rakshasa will give life to your boy.” said eagle. Meanwhile, darkness plunged in. Lord Siva arrived there. All the relatives prostrated before Siva and prayed for the life of the boy. Lord Siva gave life to the boy. Therefore, Dharmaja, like Siva, you should also go to the rescue of your subjects. Beware of the people who behave like jackal and eagle, to meet their own ends. I will tell you another story. In the Himalaya Regions there was a big tree with huge trunk and long branches spread out for a long distance. One day Saint Narada was passing through and saw that tree. “O king of trees! You have spread your branches for a long distance and giving shelter to thousands of birds. You are not shaken even for great cyclones and heavy winds. How can you remain unshaken without being uprooted by heavy winds? What is the reason?” asked Narada. The heart of that tree was filled with pride. “O Saint Narada! After all, Vayu Deva is nothing before my strength. He has not even 1/18th of power which I possess. He cannot do anything.” said the tree. “I heard that even great mountains will be washed away by the power of Vayudeva. All the creatures in this universe are depending on Vayu.” said Narada. “But I am having a large trunk and long branches spread for long distnce. How will Vayu shake me?” said the tree. Narada went away and informed Vayu about their conversation. Vayu came down to the tree. “Is it true that you told Narada that you are more powerful than me” asked Vayu. “Yes, I said so. You are nothing before me” said the tree. “Simply because Brahma took shelter in your shade for a while and praised you, you are boasting yourself with pride. I will see tomorrow about your strength” Vayu went away. The tree realised his mistake. “unncessarily I disputed with Narada. Now I am in danger. I am nothing before Vayu.” thought the tree. During night, the tree cut its branches for itself and remained without branches. Next day, Vayu arrived there and saw the huge tree without branches. “You have done what I wanted to do. I need not do anything” Vayu went away. Thereore, Dharmaja! The weak should not pick up quarrel with strong.” said Bhishma. “O Grandsire, Bhishma! What is the basis for committing a sin? Where is it? How to recognise sin?” asked Dharmaja. “O Dharmaja! For all kinds of sins, the root is greediness, being covetous. The root cause of greediness is unsatisfied desires; sexual desires; anger; jealousy, breach of trust; lusting others’ wives; lack of patience; over covetous; these are all the root causes for greediness. However high he may be, he will be drowned by greediness.” said Bhishma. “I heard that for all calamities and distresses, ignorance is the root. Tell me about ignorance?” asked Dharmaja. “Dharmaja! Ignorance will always follow greediness. If we discard greediness, ignorance will end automatically.” said Bhishma. “Grandsire! of all the Dharmas, what is the best Dharma?” asked Dharmaja. “Dharmaja! Of all the Dharmas! Control of sense organs is the best Dharma. Control of sense organs coupled with wisdom will cause higher regions. One who controls his sense organs can conquer the six evils (arishadvargas) and attain Brahma Loka. Of all the Dharmas, Tapas is foremost. Tapas means, taking limited food and restricting our movements righteously. Tapas will destroy all kinds of sins and develop truthfulness and cleanliness.”said Bhishma. “O Grandsire! All the divine personalities, Pitaras, brahmins will always appreciate Satya Vrata. What are the characteristics of Satya Vrata?” asked Dharmaja. “O Son of Pandu! Treating all the living beings equally; control of sense organs; patience; courage; honesty; performing yajnas and yagas; making charities to poor and needy; lack of jealousy and hatred non violence etc. are all the forms of Satya Vrata. Satya Vrata is the root for all Dharmas. By practising Satya Vrata, one will attain salvation.Even performance of one hundred Asvamedha yagas are not equal to Satya Vrata.” said Bhishma. “O Grandsire! Kama, Krodha, Moha, Lobha, Mada, Matsarya are called Arishadvarga. What is the basis for those evils? How to eradicate them?” asked Dharmaja. “Dharmaja! Kama sprouts out of the thoughts moving in the mind. If we know the root of Kama, we can eradicate kama. If we do not like the others’ acts, we will get anger. Patience will extinguish anger. Out of the thought that I should possess all and everything is eternal, greediness will sprout. The thought that none is mine and everything is bound to destroy will eradicate greediness. Virtuous behaviour will destroy lust and passion. Taking birth in upper class, higher education and wealthiness will cause egoism. All are equal and none are on highest pedestal will eradicate egoism. If Rajas and Tamas are on higher levels, jealousy and hatred will arise. By developing Satva, they will vanish. Arishadvarga will cause all kinds of harms and disasters in human life. If you are not influenced by them, you will be the happiest person. If mental stability is lacking, all these six wolves will fall upon us and destroy us. If you attack them with mental courage, they will fly away. Dharmaja! Sons of Dhritarashtra were the abode for these six evils. Hence they were destroyed. As you are not influenced by those six evils, you attained victory. A person who constantly makes others to suffer is worst of all the above. He will be in the habit of grabbing other’s wealth and properties. One who shares his wealth and pleasures with others will be worshipped in this loka and upper Lokas. One who accumulates wealth sufficient for three coming years is equivalent to one who performed Yajna. Inspite of accumulating wealth, if Vysyas refrained from performing Yajnas, the King can confiscate their wealth and spend it for performance of Yajnas. Inspite of accumulating wealth, if Sudras did not spend either for his sake or for the sake of poor, King can confiscate half of his property and spend it for social welfare schemes. If the brahmins could not get sufficient food and shelter, it is the fault of the King. King should protect Brahmins as they are instruments to install Dharma. If a righteous person sails with a wicked person either in drinking, dining or walking, for some time, he will be transformed into a wicked personality. Telling a lie is a great sin. But there are some exceptions. Telling a lie is not a sin with regard to ladies, marriage affairs, informing a death message, while the life and property is in danger. If anybody blames others unnecessarily, the person who blames will be inflicted with the same sin. Neglecting parents is a greatest sin” said Bhishma. Nakula who was well versed in sword fight, asked some questions: “O Grandsire! Out of all weapons, bow and arrows are best. But when the bow is broken in war, to save himself, one can fight with sword. Kindly tell me about sword fight and its origin.” asked Nakula. “Nakula! Brahma created living beings in this world and they were living happily. At that time, Daityas were harrassing Devatas and saints. Brahma did Tapas for thousand years in Himalayas. Then he performed one Yaga. Out of that Yaga fire, a fierce demon came out. That demon was transformed into a big sword. Brahma thought about Siva in mind. Siva appeared before Brahma. Brahma gave that sword to Siva. With that sword, Siva killed all Daityas. Then Siva gave that sword to Vishnu. That Sword and skills of sword fight were passed on from Vishnu to Mareechi, Mareechi to Parasurama, Parasurama to several Saints, from Saints to Indra, from Indra to Dikpalakas and from Dikpalakas to Manuvu. As inheritance, the skills of sword fight were inherited by Dushyanta from Manu. Dushyanta taught the skills of sword fight to his son, Bharata. In the later years, it was inherited by Drona. From Drona you all acquired those skills. Amongst the five, you alone learnt those skills with greatest devotion and became an expert in sword fight.” said Bhishma. By that time, the Sun was about to set. Sri Krishna, Dharmaja and other Pandavas and others retired to their own places of stay. After taking some rest, Dharmaja was talking with his uncle Vidura. Dharmaja asked Vidura about the degrees in Dharma Ardha and Kama and Moksha. Vidura answered thus: “Dharmaja! One should acquire wealth following Dharma. With that wealth, he can accomplish his desires. Therefore, of all, Dharma is best. Middle is Ardha (wealth). Least is Kama (desires).” said Vidura. “Uncle! You told me that wealth is necessary either for Dharma or Kama. But even for Sanyasis, money is required for their day to day living. Therefore, wealth is best, in my opinion.” said Dharmaja. “Yes. Dharma and Ardha are interdependent. There is no use of having either Dharma or Ardha. Without wealth, how can the desires be fulfilled.” asked Nakula and Sahadeva. “You are right. One should acquire wealth according to Dharma. Therefore, Dharma is supreme. Desires are hidden in Dharma and Ardha, as butter in curd. For a happy living, desires are necessary. Human being enjoys pleasures as bee extracts honey from flower. Therefore, in the life of a humanbeing, all the three are essential. One who lives alone with desires is worst. One who acquires wealth and enjoys pleasures is middle. One who acquires wealth adopting Dharma and enjoys pleasures is the best.” said Vidura. Then Dharmaja told his brothers: “Everybody who takes birth shall undergo old age and death. Dharma, Ardha and Kama, though, for the present, give pleasures, will end in sorrow. Therefore, everybody shall strive for attaining Moksha. But attaining Moksha is not so easy. Keeping himself constantly in touch with Dharma, Ardha and Kama is not desirable. By enjoying sensual pleasures, one will become arrogant, selfish, ego centered. Therefore, human being shall not be succumbed to the sensual pleasures and strive for Moksha.” said Dharmaja. Next day, as usual all of them went to Bhishma. Dharmaja asked Bhishma about some doubts. “Grandsire! Who are intimate to King and who are not required by the King. Tell me.” asked Dharmaja. “O son of Pandu! Those who are possessed of patience; virtues, truthfulness; who are not greedy, covetous, arrogant, angry; fickle minded, will acquire wealth and prosperity to the King. Those who are wicked, greedy, over-ambitious, timid, corrupt, drunkard and who forgets the help done to him, will be harmful to the King. In this connection, I will tell you one story. A brahmin, abandoning his kula-dharma, married a low caste lady and was moving with her relatives. He was addicted to hunting, drinking, eating meat and enjoying sensual pleasures. With a view to earn more money, he joined some merchants and was travelling with them. While they were going in a forest, an elephant chased them. The brahmin youth ran away and took shelter under a big tree. On that tree, a crane called Naadeejangha was living. Beholding the Brahmin, Nadijangha asked him: “O Brahmin! Who are you! From where you are coming? Where are you going?” asked Nadijangha. “I am the son of Goutama. I abandoned my regular rituals fit for Brahmin, and study of Vedas, and married a low caste lady to enjoy sensual pleasures. To earn more money, I joined some merchants. When an elephant chased us, I ran away and reached this place” said the Brahmin. “Dont worry. I will eradicate your poverty. Enjoy my hospitality.” said Nadijangha. The crane brought some fresh fish from the nearby river and fried them and served them to the Brahmin. The Brahmin consumed those fish. “O Brahmin! A good friend, silver, gold and wisdom will eradicate poverty. Of these four, a good friend is great. I am the son of Kashyapa. Make friendship with me. You will acquire all kinds of riches. At a distnce of three yojanas, my friend, Viroopaksha, is ruling Madhuvrajapura. He is the king of Rakshasas. You approach him and tell him that you are my friend. He will certainly help you.” said Nadijangha. The brahmin went to Viroopaaksha and introduced himself as the friend of Nadi jangha. “I want wealth” asked Brahmin. Virupaksha asked him: “Who are you? What is your caste?” asked Virupaksha. “I am brahmin. I married a low caste lady. I am addicted to drinking and hunting. With a view to earn more money,I joined some merchants. As an elephant chased us, I ran and made friendship with Nadijangh. Now I am before you.” said the brahmin. “Whoever you are I am not concerned. You are the friend of my friend, Nadijangha. I will certinly help you.” said Virupaksha. Virupaksha gave him gold and silver coins, diamonds etc. in abundance. Carrying those bags on his back, brahmin went back to Nadijangha. Nadijangha was very happy that Virupaksha helped the Brahmin. For that night the brahmin slept there. At dead of night, Brahmin was thinking about next day’s food. Then he killed the crane, Nadijangha and cut him into pieces and bundled it. He started to move further. Next day morning, Virupaksha was waiting for Nadijangha. He suspected the bad character of the brahmin. He sent his men to find out the welfare of Nadijangha. They went and found Brahmin with a bundle of meat. They produced him before Virupaksha. Virupaksha was of the opinion that the Brahmin killed Nadijangha. He ordered his men to kill him and eat his meat. His men refused to eat the meat of brahmin as he deceived his own friend, Nadijangha. They beat the brahmin unto death and threw him away. Even dogs did not come near him. The brahmin was waiting for his death. Virupaksh joined the pieces of meat of Nadijangha and cremated him. Meanwhile, Devendra arrived there. Virupaksha prayed Devendra to give life to Nadijangha. “Virupaksha! dont worry. Nadijangha is also a friend of Brahmadeva. Brahma is also waiting for his arrival. Look at that side. A cow was giving milk to its calf. Some drops of milk are sprinkling on the ashes of Nadijangha. With the blessings of Brahma, Nadijangha is getting life.” said Mahendra. Nadijangha rose from the ashes and came near Virupaksha. “Virupaksha, my friend, this Brahmin is my friend. Please give him back all his gold, silver and diamonds. Let him live happily”. Virupaksha gave him back all his wealth. Carrying those bags on his back, the Brahmin went away. Therefore, Dharmaja! Even a person who kills brahmin may get rid of his sin but a person who deceives his friend will never be pardoned. A good friend will give happiness not only in this world but in the other worlds also. Amongst friend and wealth, a good friend is greater. Making friendship with a high born and a virtuous person is always essential.” said Bhishma. “O Grandsire! You told me many things.Whether people are following those principles in the outside world? If so, how?” asked Dharmaja.. Bhishma told Dharmaja thus: In this manner, Vaisampayana told Janamejaya the story of Mahabharata. MAHA BHARATA SHANTI PARVA THIRD CHAPTER COMPLETED OM TATSAT OM TATSAT OMTATSAT.

Mahabhart Shanti Parva Fourth Chapter Vaisampayana told Janamejaya the story of Maha Bharata. “O Dharmaja! as far as my knowledge goes, I told you what all you have asked. If you still have any doubts, kindly ask me. I will explain.” told Bhishma. “O grandsire Bhishma! so far, you enlightened me about Dharma which is applicable for Kings. Now I request you to kindly explain about human beings and their welfare and the dharma applicable to them. What is the foremost dharma in all Dharmas?” asked Dharmaja. “O son of Dharma! In this world, the Dharma was spread in many ways. All dharmas are to be followed. But the wise and learned will believe that Moksha is the best of all. Moksha is nothing but treating pleasures and sorrows and likes and dislikes equally. I will now tell you a story. In the ancient past, there was a king called Senajit. He lost his son. At that time, a brahmin came to him. Having found the King in great grief, the Brahmin asked the king: “O King! why are you grieving for your son. One who is born shall have to die. It is the Dharma prevailing in this universe. It is not that your son alone met his death. If so, why are you grieving like a fool?” asked Brahmin. “What you said is correct. Tell me how to eradicate this grief from my mind?” asked the King. “O King! in a stream, several logs of wood will be floating. Some logs come together and again separate themselves. In the same manner, in one’s life, wife and children and relatives come together and separated by death. It is foolish to grieve for their death. When your body itself is not eternal, how can you grieve for the bodies of your wife and children. Hence dont develop excessive love and affection towards your wife and children. When you do not develop affection towards your kith and kin, you will not grieve for their departure. Therefore, dont grieve for your son’s death. In a man’s life, both pleasure and sorrow will be coming and going, one after the other. No one suffers sorrow for ever and no one enjoys happiness for ever. Wise will never feel happy during pleasures and feel sorrow during sufferings. Generlly, human being feels that the animate and inanimate objects in the outside world are of his own. When they are separated from him, he feels sorrow. If he is not attached to them, there is no scope for sorrow. The attachment of a human being with several animate and inanimate objects in this universe are the result of his deeds in his past life. Whether he is learned or illiterate, attachments and detachments show equal influence. One has to face the problems with courage by visualising both pleasures and sorrows equally. If we discard desires, sorrow will never come nearer to us. This fact is evident from the words of Pingala, a prostitute. In the past, there was a prostitute by name Pingala. She fell in love with a man and she was waiting for his arrival. He never returned. She thought for herself thus: “I have become mad by waiting for my lover. But my lover is not equally mad for my sake. Why should I feel sorry for his absence. I will control my sense organs. Instead of feeling for his absence, I can treat those who come to me as my true lovers. Why should I aspire for those who do not come to me. That aspiration will ruin my life. I will forget him from today onwards and live with which I am having.” Thereofore, O King! stop lamenting for those who left you and satisfy with those who are with you” said the Brahmin. O Dharmaja! try to understand the inner meaning in this story and live happily with which you have. The pleasures, wealth and happiness you are enjoying is no way equal than contentment.” said Bhishma. “O Grandsire Bhishma! what would be the behaviour of the human beings in case of complete destruction of this universe.” asked Dharmaja. “O Dharmaja! in this connection, I will narrate another story. In a village, there was a Brahmin. He got a son called Wise. Wise studied all Vedas and Sastras. One day Wise asked his father “O father! day by day, the life of human beings is diminishing. Everybody is aware of this. In this regard, what would be the behaviour of human beings to have a better living.” asked Wise. “O my son! there is only one way. Marrying at appropriate time, begetting children, performing Yajnas and Yagas, going to Vanaprastha and at last attaining Moksha. In this manner, one can overcome the death” said the Brahmin. “O father! you are telling all these things as if the death is under your control. From the moment, human being comes out of his mother’s womb, death will be behind him always. The life of human being will be diminishing, minute by minute. While the human being is under the influence of his wife and children, one day or other, death will swallow him. While the human being is making plans for his future life basing upon his past life, suddenly death will succumb him. Therefore, it is evident that human being is under the control of time but time is not under the control of human being. Death is impartial. Either he is brave or coward; wise or unwise; weak or mighty; when time comes, he will be succumbed to death. Therefore, man will find pleasure in discarding the desires. Entangling in the passion for desires is itself death. The truth that nothing is mine, is eternal. The awareness that the entire world is nothing but delusion, will save him from death. One should feel pleasure or sorrow equally. Then only he will live peacefully. Getting married, begetting children, performing Yagas and retiring to forests is not a solution to get rid of death. While performing Yajnas and Yagas, killing of animals is compulsory. How can one get Moksha by killing animals in Yagas. Besides that, egoism--I am performing Yajnas and Yagas--- will be developed. By any stretch of imagination, it cannot be said that performing of Yajnas and yagas is a path for Moksha. One can attain Moksha by controlling his mind, speach and sense organs. Therefore, in order to attain eternal happiness, shed the Kama, krodha, lobha, moha, mada, matsarya; settle down in a lonely place; detach yourself from the outside world; engage in meditation with pure mind and try to know yourself.” said Wise, the brahmin boy to his father. Therefore, Dharmaja! try to understand the inner meaning of the conversation between the father and son and realise the eternal truth.” said Bhishma. “O Grandsire Bhishma! in this world, there are rich and poor. Of them, who is feeling happy and who is leading miserable life. Tell me.” asked Dharmaja. “O Dharmaja! if you put both wealth and poverty in the scales, the scales will lean towards poverty. Now I will tell you the characteristics of rich and poor. One who possess wealth and property will always be afflicted with fear. He will always be afraid of thieves, fire accidents. He will always be at death knell. Therefore, a rich will never be happy and peaceful. Besides that, for the sake of money, he will be angry upon others unnecessarily. Not satisfied with what he has, he will be aspiring for more wealth and spoil his mind. In order to safeguard his wealth, he will always be with agitated mind. Therefore, rich will never be happy. On the contrary, a poor will move happily any where and everywhere without fear. He will never be angry upon others and never cheat anybody. He will always be with stable mind. Therefore, poor without money is greater than rich. Rich may lose his wealth at any moment or gradually. If he is aware of this fact, he will be happy. Realising the truth that wealth is not eternal and it is a cause for misery, one will get eternal happiness.” said Bhishma. “O Grandsire, Bhishma! When a person, who always aspires for wealth and riches, will HE get happiness.” asked Dharmaja. “O Dharmaja! I will narrate you one story. In a village, there was a brahmin, called Manki. He was having two calves. He tied them with a rope around their necks. One day, those two calves ran towards a camel, lying there. The calves tried to jump upon the camel. When the calves were on either side of the camel, the camel rose to its feet. Both the calves were hanging and the rope tied around their necks throttled. Both the calves died. Manki was very much distressed, beholding the death of the calves. “I wanted to earn money with these two calves. But I realised that without the blessings of God I cannot earn a single coin. Blessings of God are compulsory to have peace of mind. Unless we discard our desires, peace of mind is impossible. How to discard our desires? The root for the desires is our mind and sense organs. We have to control our sense organs and remain speechless. But, maintaining silence is not a solution. We have to discard our desires. To fulfil our desires, we require money. Mere having money does not bring happiness, because we may not have enough money which we desire. Therefore, we make trials to earn money. By simply making trials, we may not get enough money. Even if we earn enough money, what shall we do? We have to strive hard to protect that money from thieves. Therefore, troubles follow money. Even we do not get sufficient money also, we feel distressed. Therefore, wehther we acquire wealth or not, distress is certain. Therefore, real happiness lies in discarding the desires. Even if we earn sufficient money, we are not contented. We aspire for more money. We have to strive hard both for acquiring wealth and keeping it safe. Not satisfied with which we are having, we will aspire for more wealth. Therefore, desires are the roots for all these aspirations and ambitions because desires have no end. Whether it is easy or difficult, we try to fulful our desires and land in troubles. I bought the calves only to earn money. They died without fulfillling my desire. The desire to acquire wealth is extinguished in my mind. Now I am peaceful.” so thinking, Manki discarded his desires and spent the rest of his life peacefully.” said Bhishma. “O Grandsire! by adopting which dharma, one will get rid of all his woes and attain salvation.” asked Dharmaja. “Dharmaja! In this connection, I will tell you the story of Ajagara. In the ancient past, Prahlada requested a Brahmin to teach him about Sama (peace). The Brahmin told thus: “O king Prahlada! in this universe, daily there are several births and deaths. Knowing fully well that this life is not eternal, human beings are always craving to live eternally. While there were floods to a river, several logs of wood will be floating in that stream. Some times, they come together and immediately they separate. In this creation also, wife, children, relatives are coming together and separating, without our interference. One should realise this truth and live happily. As far as I am concerned, I am living peacefully, without developing affection or illwill upon my kith and kin. I will never aspire for my more wealth. I never feel distressed. I will try to get rid of that distress. I will never give importance for tasty food. I will consume whatever I get. I will sleep either on a soft bed or on a hard surface. I will wear costly clothes or remain in rags. Remaining as an anaconda without caring for pleasures or sorrows and riches and poverty is called Ajagara Vrata. Without aspiring for pleasures and living with contentment is Ajagara Vrata. Living with contentment, maintaining cleanliness is called Ajagara Vrata. We will perform this Vrata only with Jnana. One who performs this Vrata will never be attained with sin. He will live without fear or misery. He will attain Moksha.” said Bhishma. “O Grand sire! Which of these four viz., the riches of his relatives, the results of his past deeds, the riches of his own and his own wisdom, will get name and fame to a human being.” asked Dharmaja. “Dharmaja! out of one’s own wisdom and intelligence, he will get name and fame. Therefore, wisdom and intelligence is quite essential for a humanbeing.” said Bhishma. “O son of Ganges! Human beings will be making charities, performingTapas, serving their parents and elders, with great devotion. How those deeds are useful for the human beings and in which manner.” asked Dharmaja. “O Dharmaja! pleasures and sorrows will be following one after other. If he is pious and virtuous, he will be enjoying pleasures, one after other. If he is wicked, sorrows will afflict him one after other. There are bad and wicked in this universe. Instead of serving the society, they will cause harm and hardship to the society. The Papa and Punya committed by a human being will follow him like a shadow. During his life time, the result of Papa and Punya acquired by him will have its influence on his life. After his death, the tendencies of his Papa and Punya will follow him to the other world also. Therefore, whether the human being is alive or dead, he cannot escape the influence of Papa and Punya acquired by him. The Papa and Punya will yield good or bad results after they are ripe. Generally human beings will have good character. But there are some bad and wicked here and there. Generally, the society will consider the good and virtuous as inefficient and useless. Righteous people will never care for the society and move in a right path. They will enjoy the results of their righteousness in the form of pleasures. Therefore, Dharmaja, righteous and virtuous life will always yield good results.” said Bhishma. “O Grandsire! who created this world and how?” asked Dharmaja. “O Dharmaja! I will now tell you the conversation between Bhrigu and Bharadwaja. Lord Vishnu is all-pervasive. He has no beginning or end. Vishnu intended to create and created avyakta. From out of avyakta, Mahat Tatva or Prikriti Tatva was born. From out of Prakriti, a lotus was born. From out of that Lotus, Brahma was born. Brahma created the space. From out of space, water was created. From out of water, Agni, out of Agni, vayu and with the combination of Agni and Vayu, earth was created. All these five elements are embedded in Brahma. In fact, the entire nature itself is Brahma. The hills and mountains are the bones of Brahma. The earth is nothing but flesh and all oceans are blood. The space is stomache and Vayu is prespiration. Agni is the heat and Sarits are veins. Sun and moon are two eyes and the upper lokas are head and undergound are his feet. Four sides are four hands. In this manner, from out of Vishnu, this nature was born. The five elements are eternal and there are no boundaires for the five elements. We cannot say that air, fire and earth are here and not there. They are anywhere and everywhere. Like Vishnu, the five elements are omnipresent and all-pervasive. Then Saint Bharadwaja asked Bhrigu: “You told me that Brahma was born out of Lotus. Who created that Lotus?” asked Bharadwaja. “O Bharadwaja! we thought that Vishnu is all pervasive. Brahma was created by Vishnu. When Vishnu has no form, Brahma was the first creature. Lotus was his seat. Lotus means the earth. Therefore, there are no first and second in creation. The highest mountain on earth is Meru. If the entire earth is Lotus flower, Meru is Karnika (centre mound). From out of that Lotus (earth) the living and non living were created.” said Bhrigu. “O Bhrigu! from which these five elements were created?” asked Bharadwaja. “O Bharadwaja! Vayu is constantly moving. Akash is the form of sound. Water is in liquid form. Agni is in the form of heat. Earth is in solid form. With these five elements, moveables and non -moveables were created.” said Bhrigu. “O Bhrigu! how these five elements act in non-living beings.” asked Bharadwaja. “O Bharadwaja! due to the fall of thunder-bolt, a huge tree trembles. Therefore a tree reacts for sound. Where there was a gale, even a huge tree will bend towards that side. Even a small plant will grow towards light. Therefore, trees and plants react for wind and light. The roots of the tree suck water and send it even to the last tender leaf of the tree. Therefore, a tree will receive water for its sustenance. Plants will give flowers with good smell. Therefore, plants have smelling activity. Therefore, all the five elements are present in non-living beingsalso. Therefore the entire creation is filled with these five elements.” said Bhrigu. “O Bhrigu! the natural characteristics of earth etc., are sound, light, heat, smelling etc. How they will be enjoyed by humans. Kindly tell me.” asked Bharadwaja. “O Bharadwaja! desires come out of mind and those desires will be fulfilled through sense organs. Human being enjoys the pleasures and sorrows through sense organs. Jeeva in the form of Kshetrajna is spread through out the body. That Jeeva is above the sense organs and its pleasures and sorrows, just witnessing what is happening. Jeeva will always be looking at the supreme consciousness which is his original status. The wise and learned will realise the original status of Jeeva. They will be above these wordly pleasures and live virtuous life with peace of mind. At the end they will attain Moksha. At the inception, Lord Brahma created Brahmins as an embodiment of truth, dharma, virtues and tapas. Then Kshatriyas, Vysyas and Soodras were created. Brahma fixed certain colours to them. White colour for Brahmins, red colour for Kshatriyas, ellow colour for Vysyas and black colour for Soodras. Specific duties also were entrusted to those four castes(colours or groups). If anybody abandons his own duty and adopt the duty of other castes, he has to remain in that caste only. If anybody follows the duties of more than one caste, it amounts to debauchery. As per the duties entrusted to them, people will be regarded higher caste and lower caste. Amongst all Dharmas, truth is greatest. Truth is Brahma, Truth is Tapas. Truth will create people. Out of Truth only, this creation sustains. But falsehood overtakes the Truth. Truth and falsehood resembles Dharma and Adharma; light and dark; heaven and hell; pleasure and sorrow; awareness and ignorance; etc. Therefore, falsehood is the form of sorrow. To eradicate that, wise and learned will live a pious and righteous life. Pains are of two kinds. Diseases and old age. These are bodily pains. The other is sorrow caused due to the death of our kith and kin. This is mental agony. If the human being lives above these two, he will feel eternal happiness and at last attain Moksha.” said Bhrigu. Then Bharadwaha asked about Ashrama Dharmas. Bhrigu said thus: “O Bhardwaja! the characteristics of bachelor are--- devotion towards his Guru, studying Vedas, leading pious life with cleanliness and humbleness. The household may earn money throgh lawful means. He should worship guests and enjoy the pleasures of eating and drinking, under control. During Vanaprastha, one should consume roots, leaves and fruits and sleep on ground. A Sanyasi shall lead an austere life and eat whtever he gets by begging. If a person follows these four Ashrams, desirelessly, he will attain Moksha.” said Bhrigu. “I heard that there is another world (para loka). What is the difference between this physical world and the other world.” asked Bharadwaja. “O Bharadwaja! there is vast difference between the pleasures enjoyed in this world and the other world. In this world, human being derives pleasures from magnificent buildings, beautiful beds, highest seats, gorgeous clothes, beautiful flowers, nice music and dances, gardens, beautiful ladies etc. But you will find comparative merits in the above worldly pleasures. But in heaven, there are no comparative merits except eternal happiness. But who are afflicted with evil and wicked ideas will go to hell where there is unended suffering and sorrow. Those who have no desire on worldly pleasures will not be afflicted either with Punya or Papa. They will enjoy eternal plesure.” said Bhrigu. Being satisfied with those answers, Bharadwaja went away.” said Bhishma. “O Grandsire! Kindly tell me about customs and practices in the society.” asked Dharmaja. “O Dharmaja! It is desirable to main good conduct and character. The following are the good habits: Bathing in a river early in the morning and offering water to Sun; not to sleep either at the time of sunrise or sunset; taking food only after taking bath and performing Sandhya Vandanam; worshipping the food before eating; not to sleep with wet feet etc. are good habits. One should not gaze at ladies without clothes. Intercourse with ladies shall be done in closed doors. Serving teachers and worshipping Brahmins will increase his life span.” said Bhishma. “O Grandisre! I would like to know about ‘Adhyaatma Vidya’ and its importance” asked Dharmaja. “O Dharmaja! I already told you that earth, water, light, air and space are the five elements. Our sense organs are the instruments for these five elements. Mind is the basis for sense organs. Intellect will help the mind to arrive at a right decision. In this manner, human being will be moving in the outside world for fulfilling his desires. The human being can control his mind and sense organs, and abandon the desires with the help of intellect. The jeeva in the body is called Atma, Kshetrjna, Bhootaatma, Purusha, Parameswara etc. With his previous experience, Purusha recognises the worldly objects. But mostly he is deceived being unaware of the truth that all these worldly objects are illusory and due to this illusion only, he could not recognise the supreme consciousness. Ignorance itself is delusion (maya). Sat, Rajas and Tamas are the forms of delusion. First we have to discard Rajs and Tamas and follow only Satva. In course of time, we should also abandon Satva and attain Moksha. Satva is enjoyable. Rajas is full of sorrow. Tamas supresses our intellect. We should not be influenced by these three elements. Now I will tell you about Yoga. One should keep his mind stable and concentrated . The nature of mind is fickleness, like drop water on lotus leaf. Breathing is the movement of mind. Therefore, we have to control breating. It is difficult to control the mind and breathing but we can do it with constannt practice. For that, we have to observe Yama, Niyama etc. If we control our breating in an order, the thoughts arising in our mind also will become thin and thinner. Breathing will be in regular order. It is the way to attain salvation where we can enjoy eternal peace.” said Bhishma. “O Grandsire! kindly tell me about the higher regions one will attain by performing Japa regularly.” asked Dharmaja. “O Dharmaja! I will tell you a conversation between Yama, Mrutyu, Kaala (time), Ikshvaku and a brahmin. Japa was accepted by Vedas. While performing Japa, one should be clean and neat, sit on a mat woven with holy grass(darbh), and control his mind and sense organs. He should remove all vices like egoism, envy, jealousy etc. from his mind. Such a person will conquer the entire universe with his japa and at last attain Moksha. If he performs Japa without observing cleanliness and neatness and with evil and wicked ideas, he will be thrown into hell. Once, there was a Brahmin called Kousika. He performed Japa about Deity Savitri. Savitri appeared before him and blessed him with higher regions. Kousika continued his Japa for hundred more years. Deity of Dharma appeared before him. “Kousika! It is time for you to go to higher regions.” said Deity of Dharma. “For performing Japa, this body is essential. Therefore, for the sake of higher regions, I cannot leave this body” said Kousika. “Kousika! if not today, some day or other, you have to abandon this body. Leaving higher regions, why you intend to remain in this mortal body.” asked the deity of Dharma. “Whatever it be, I cannot leave this body which is essential for my Japa.” said Kousika firmly. “Kousika! Deity Mrutyu, Yama and Kala Purusha are waiting for you” said Deity Dharma. “Your Japa is accomplished.” said Yama. “It is time for you to proceed to higher regions.” said Kala Purusha. “I have come to take you away from this world” said Mrutyu. “I will do whatever you like except coming along with you” said Kousika. At that time, King Ikshvaku, while proceeding on pilgrimage, arrived there. Kousika welcomed him. “O King, what can I offer you within my limits.” asked Kousika. “We are Kshatriyas. We will never receive anything from others. I will give you whatever you want.” said Ikshvaaku. “I donot want anything as I abandoned everything in this outside world. You are my guest. You have to ask. I will give. You need not feel for this. I am giving you as my guest not as charity” said Kousika. “If you desire so, you can give me the fruits of your Japa. First tell me what you have derived from your Japa.” asked Ikshvaku. “I have not performed Japa desiring anything. Hence I do not know what fruits I have derived from my Japa. First you receive the fruits of my Japa and then enquire about its effect.” asked Kousika. “Kousika! without knowing the effect of your Japa, how can I receive it. I dont want it.” said Ikshavaku. “No no. I promised to give the fruits of my Japa. You promised to take it. How can you refuse now.It is against Satyavrata for both of us. Truth is eternal. I cannot transgress truth.” said Kousika. Having heard their conversation, Deity Dharma said: “O King! you have to receive the fruits of his Japa.” said Dharma. “In such a case, Kousika has to receive whatever I give.” said Iksvaku. “No No I do not want anything. I never receive anything” said Kousika. “O Brahmin Kousika! I will give you a suitable gift. I am giving you the fruits of all my virtuous deeds.” said King Ikshavaku. Kousika grew angry. “If you dont receive what I give, I will curse you” said Kousika. “Oh what is this. I never received anything from anybody. Now I have to receive from this Brahmin” so thinking, King Ikshavaku stretched his hand to receive. Kousika gave him the fruits of his Japa performed by him for so many years. In return, Kousika received the fruits of all the virtuous deeds performed by King Ikshavaku. “O King! You have received the fruits of my Japa. Though it is not necessary for me, I also received the fruits of your virtuous deeds. You can go” said Kousika. Then Kousika left his body through Brahma Randhra. A light came out of his body. Brahma welcomed him. The Atma of Kousika entered the face of Brahma. Lord Brahma said: “Those who perform Japa with utmost devotion will attain Moksha like Kousika” . Then King Ikshvaku also left his body and attained salvation. Therefore, King Dharmaja! one will get salvation if he performs Japa with utmost devotion.” said Bhishma. “O Grandsire Bhishma! I heard that Jnana Yoga is best of all Yogas. Kindly tell me about Jnana Yoga” asked Dharmaja. “Dharmaja! I will narrate the conversation between Manu and Brihaspati. At the request of Manu, Brihaspati told Manu about Jnana Yoga. Jnana Yoga is nothing but performing virtuous deeds with great devotion. Generally, human beings will be performing Karmas to acquire what they like very much and to abandon what they do not like. In that process, initially pleasure and happiness will be there. Later it will transform into sorrow. But who does Karma without aspiring for its result will not be influenced by the resultant pleasures or sorrows. He will be beyond Kama and Krodha etc. Then only he will accomplish Jnana Yoga and later Moksha. Para Tatva has no form. It is without sound and light. It is not visible for naked eye or felt by sense organs. Paratatva has no masculine or feminine or neutral characteristics. It is shining in the form of Jnana. This Jnana will make the sense organs and mind shine. Intellect will be assisting mind and sense organs in their day to day affairs. This Para Tatva spread all throughout our body. It will be known by another Tatva only. Simply because, Para Tatva is not seen or felt either by sense organs or by mind, it cannot be said that it is not present. One has to see Para Tatva only through Jnana. Only wise and learned can recognise Para Tatva. When this Para Tatva is covered with ignorance, it is not visible. When the ignorance ends, awareness begins. When the mind is clean, then only it can recognise Para Tatva. Our sense organs, while coming into contact with the outside world, will be inflicted with sorrows. If we could control our sense organs, we will get eternal peace and happiness. We can control our mind and sense organs through meditation. If we could control our mind beyond Satva, Rajas and Tamas, we will get salvation. Awareness is always covered with delusion (maya). One cannot define delusion as it has no certain form. If we could keep Satva, Raja and Tamas at a distance, delusion will vanish. In the entire creation, Atma is lying internally.Amongst the five elements, one is greater than the other. Mind is greater than all. Intellect is greater than mind. Above all, Kala (time) remains. All the five elements, mind and intellect are subject to Kala. The supreme consciousness(parama atma) rules Kaala. Parama Atma has no beginning, middle or end. Parama Atma is imperishable, invisible for sense organs. One who controls mind, intellect, jnana, he will join in Parama Atma One can realise Parama Atma by observing Yama, Niyama, and controlling the mind.” said Bhishma. “O Grand Sire, I desire to know about Sri Krishna Tatva. Kindly tell me.” asked Dharamaja. “O Dharmaja! I will tell you what I heard from Narada. Sri Krishna is Vishnu Swaroopa. Vishnu created the five elements. One of those elements is Water. Vishnu slept on the water bed. From his novel, arose a lotus. From out of that Lotus, Brahma was born. Brahma created seven sons from out of his mind. They are Mareechi, Atri, Angirasa, Pulastya, Pulaha, Kratuvu, and Daksha. Kasyapa was born to Marichi. Through Kasyapa, Divine bodies, Rakshasas, Garudas, Nagas etc., were born. Sun was the son of Kasyapa. Moon was the son of Atri. From out of Sun and Moon, Kshatriya clans were created. (Soorya Vamsa and Chandra Vamsa.). Both Soorya Vamsa and Chandra Vamsa kshatriyas ruled this earth for so many years. Several sub clans were created from out of Soorya Vamsa and Chandra Vamsa. Out of internal differences between them, the kings fought with each other and died. Thus the burden of earth was lessened by Vishnu. O Dharmaja! it is our ignorance to treat Sri Krishna as an ordinary human being. Sri Krishna is won by his devotees. Sri Krishna will always be blessing his devotees and fulful their desires.” said Bhishma. Both Bhishma and Dharmaja bowed before Sri Krishna who was standing there. Then Dharmaja asked Bhishma “O Grandsire! what is the path to attain salvation. Kindly tell me.” asked Dharmaja. “O Dharmana! I will tell what Vishnu told Narada. “O Narda! one should have three qualities to worship me. First and foremost is devotion. Second is concentration. Third is control of sense organs. A man of pure mind will have these three qualities. To eradicate evils from his mind, one should think about me. A mantra, beginning with Om followed by Nama, coupled with letters praising my qualities, should be chanted with pure and concentrated mind. Then they should read Anusmruthi. With this, human beings will attain Dharma, Ardha, Kama and Moksha. Then Vishnu told Narada about Anusmrithi. I will pray with folded hands, Avyaya, Bhaktavatsala, Vishnu, Parama Pususha, Avyakta, Pundarikasha, Bhuvana Sakshi, Nitya, Purana purusha, Sahasraksha, Akshara, Lokaikanadha, Bhavya, Bhoota Bhavya Bhavatprabhu, Sarvatomukha, Bhoota Sampravarti, Amruta, Achyuta, Ananta, Hrishikesha, Ravisahasra nibhu, Hiranya Garbha, Abjnadha, Satya, Adyantarahita, Bhoogarbha, Bhaktigamya, Achala, Sookshma, Varenya, Sahasra Seersha, Abhayakara, Aseersha, Narayana, Sanatana, Yogamurthin, Lokaatirikta, Dhruva, Eswara, Hari. I will pray Him who is the supreme consciousness, from whose naval Brhma was born and from whom all this universe was created. I will pray Vishnu who is Nitya Satya Svaroopa and who is moveable and immoveable in this world and who will remain constant even during Maha Pralaya. I will pray the son of Vasudeva who is Kala Purusha, who is Parjanya, and who does all things in this universe. I will pray that Self-illuminatory who illumines Agni, Sun, Moon, planets, starts etc. I will pray Vishnu who is Yajnadhara, Pancha Yajnasvaroopa, who is the abode for Lakshmi, who is basis for Yoga. I will pray Vishuna who is Agamana, Pandha, Akhila Jagadharaja, Nirakara, Kalajnana, Nirguna. I will pray Him who is visible and invisible, and Bhakta Pradheena. I will join my Atma with Vishnu who is controlling the entire universe, who is enjoying this Prikriti with his five faces, who is enjoying Satva, Rajas and Tapas. I will Pray that supreme consciousness after joining whom none will return back and who is shining in sun and moon and stars.He is the beginning of Guna and Nirguna and invisible. I will pray Him who is the Lord of Lakshmi, and who is aja, sookshma, and all pervasive. O Narayana! unless we are aware of you, we will not get rid of this Samsara. You are not visible for our sense organs and mind. What is the way out? Wise and learned relinquish their egoism, Kama and likes and dislikes and pray you with utmost devotion. Those who lead their life without aspiring for any fruits, and those who desroy the results of their deeds in the fire of wisdom, and those who lead their life above these duals, they only can realise you. You are all pervasive but you have no body. You are alwlays protecting sages and saints who are above the duals. This nature, wisdom, egoism, five elements, sense organs are all illumined through you only because you are all pervasive. You are in this Universe and the Universe is in yours. You maintain unity in diversity. As a thread binds all beads, you are pervaded in this entire universe. You have no reason to born, as you are not born. You are the creator and destroyer. You are the supreme consciousness as well as the limited consciousness in this entire universe. O Mukunda! I have no likes and dislikes towards others. Everybody is equal to me. I am not afflicted with egoism, and other bad qualities. I have no inclination to enjoy sensual pleasures. Kindly bless me with death. Let my body mix with the five elements. Let there not be again birth and death for my soul. Let me join Hari after my death so that I may not return back again through another body. Let the fruits of my deeds in previous birth available to me so that I will get rid of all my debts in this world. O Vasudeva! my mind is filled with your name and form. Bless me with your kindness. Vasudeva! dont forget me. You are Avyava, sanatna, agrahya, chinmaya. I will worship you in my mind always. You are Parmatma, Narayana without beginning or end. Whoever worships you in his mind always, will get rid of all his sins and remains in pece. One who reads this Anusmruthi during deity worship, Pitru ceremonies etc., with utmost devotion and concentration, he will attain higher regions.” said Vishnu to Narada and asked Narada to teach this Anusmruthi to those who are virtuous and with pure heart. O Dharmaja! This is what was told by Vishnu to Narada.” said Bhishma. “O Grandsire Bhishma! kindly tell me about the Path to Moksha” asked Dharmaja. “Dharmaja! in this connection, I will tell you one story called Varshneya Adhyatmyamu. In the past, one saint called Varshneya was sitting in front of his cottage. One of his students asked him about the Path to Moksha. “You have wisdom and devotion in abundance.You are eligible tobe taught about Moksha. Listen carefully. This Kaala Chakra (Time wheel) is rotating endlessly. We do not know when it began to rotate and we also do not know when it will stop. During this rotation, births and deaths will be occurring regularly and uninterruptedly. During Pralayam, the entire creation will be destroyed except Paramatma. Again the creation will begin and living and non-living beings will be created. Sages and Saints derive Vedas and Sastras from Paramatma. After obtaining Vedas and Sastras from Paramatma, sages and saints will interpret Vedas, Sastras, legal jurisprudence, customs and practices to be performed in this world. Gradually from Guru to Sishya, this knowledge will be spread all over the world. By combination of Prakriti with Purusha, chaitnya was created. From chaitanya, wisdom was born. From wisdom, egoism, from egoism space, from space wind, from wind fire, from fire water and from water earth were created. Wisdom is also called Maha Tatva. From Maha Tatva, ten sense organs, five elements, one mind total 16 Vikritis were created. These 16 Vikritis formed into the body of Paramatma. This human body is a city with nine gates.Paramatma is spread throughout the city. He is called Purusha. This Purusha is immortal without disease and death. He is pure and perfect. Through Purusha only, body will be acting in the outside world through sense organs. The entire creation is visible from invisible. Births and deaths are witnessed by Purusha. O Dharmanandana! This time is rotating like a wheel with avyakta as axis and seven edges. 16 Vikaras are its circles. On this circle, eternal Atma is sitting. The entire creation, both moveables and immoveables, are within the time frame.While the human being is acting in outside world, Atma will be influenced by Satva, Rajas and Tamas. But the wise and learned will never be influenced by them and act wisely. Generally, human beings will be craving for worldly pleasures. They cannot lead a virtuous life. Even wise men also will be influenced by Kama, Krodha and fear. However peaceloving he may be, unless he does not discard love towards his body, he cannot relinquish Kama, Krodha and Lobha. This samsara is like a forest. Human being will be wandering in this forest. How long he may travel, he cannot reach the other side of the forest. Egoism is the basis for five elements, ten sense organs and satva, rajas, tamas. Pleasantness is the characteristic of Satva. Likes nd dislikes, greediness and aggrandizement are the characteristics of Rajas. Egoism, sorrow etc are the characteristics of Tamas. To acquire knowledge, these three are hurdles. First we have to discard Rajas and Tamas, and fill the mind with Satva, because Satva will help a person to acquire knowledge. We will act in the outside world with egoism. Hence all our deeds are filled with egoism. We will keep constant contact with the outside world. These contacts (vasanas) are causes to have another birth. Birth means, physical and biological combination of man and woman. Human being will be in the womb of mother for nine months and after coming out, will be entangled in this Samsara. The root cause for this Samsara is hope and ambition. This ambition will grow with the help of a woman. If we are able to cut this hope and ambition at the inception, we can attain Moksha. Vedas define our egoism as Jeeva. Jeeva will be performing Karmas, bound by time. Jeeva will enjoy the pleasures with the help of mind and sense organs. Unless we relinquish likes and dislikes, we cannot come out of Samsara. In this universe, human life is greatest of all. Out of humans, Brahmins are greatest. Of those Brahmins, who studied Vedas are best. Of those, who acquired knowledge and intelligence are best. Wisdom is like an eye for human being. Without Jnana, he is blind. Of all the Dhrmas, tolerance, truth, cleanliness and Brahmacharya are best. Everybody shall follow the above Dharmas scrupulously. Handsome youth shall not engage in talking with beautiful ladies and waiting for them. There is every possibility of those young ladies stealing the minds of handsome youth. One should realise that the body of a beautiful lady which is the abode for sensual pleasures, is nothing but flesh, bones and blood. In such a case, they will not be attracted by ladies. Control of sense organs is most important. In our body, ten veins and sense organs will be working constantly. Besides these, one more invisible Nadi is shining in our heart. One should have inner vision to be away from sensual pleasures. The sperm ejaculated from a man is called Indriyam. The sperm is the root for all the body elements. It was originally belonged to Indra. Hence sperm is called Indriyam. The invisible form of Indriyam is mind. Only wise and learned may control their mind. Therefore, human being shall himself keep away from sensual desires, control his sense organs, and perform Yama, Niyama etc with greatest devotion. Sensual desires are very bad. Once we succumb to those sensual desires, our life will be ruined. Birth and death, in between diseases and old age, are the sorrows in our life. The intelligent will always strive hard to attain moksha and he will never entangle in this birth and death circle. Wise and learned keep their speech, mind and body clean, relinquish egoism, likes and dislikes, show mercy towards others, and lead a peaceful life. But some fake Sanyasis will be pretending as if they controlled their sense organs, speech, mind and body but strive hard to earn money by any means. Be ware of these fake sanyasis. All the deities and divine bodies will bless those who are virtuous, and controlling their mind and sense organs. With the blessings of deities, Yoga Tantras will be accomplished by Sadhaka. After such accomplishment, Sadhaka shall relinquish all desires and meditate with pure mind. He should consume only vegetables acquired by begging. Even while acting in outside world, he should not be entangled in the worldly objects. Then only he will attain Para Brahma Tatva which is eternal. Yogi or Sadhaka shall always be in the awakened state. He should not be either in sleep or dream. While human being is in deep sleep, all the sense organs will be taking rest. Only mind will work in dreams. In dreams, he will experience which he already experienced in his day to day life. Sleep means, after days hard work, sense organs will be taking rest. Dream means, those sense organs will experience past experiences in illusory form. In this dream stage, Atma will be witnessing all the experiences. People believe dreams as good or bad omans. While human being is in dreams, the out side world will not be visible. But Atma will be shining eternally. Therefore , duirng dreams, human being will be acting with greater intelligence. There are three stages. Awakened, dream and deep sleep. Sadhaka shall keep himself awy from these three stages. Mrutyu (death) is visible. Divinity is invisible. Unless Sadhaka knows about these two, he cannot attain Moksha. Agama Sastras say that Prakrithi Dharma means present, past and future which were created by Brahma; and Nivruthi Dharma is the path of Moksha. Atma resides in our body as Kootastha Chaitanya. Satva, Rajas and Tamas are the garments covering Atma and they will conceal Atma. Of all the Tapas, Brahma Charya and non-violance are the greatest Tapas. If Sadhaka follows these two Dhrmas, he will shine with greatest wisdom. This Samsara is bound by desires and ambitions. To get rid of this Samsara, Tapas is the only way. In this manner, the saint told his Sishya. O Dharmaja! you have also heard those teachings. Try to understand the inner meaning of those teachings and make your life happy.” said Bhishma. “O Grandsire Bhishma! Kindly tell me how Janaka, king of Midhila, attained Moksha.” asked Dharmaja. “O Dharmaja! King Janaka was having 100 teachers who were teaching him about philosophy. One day, Saint Pancha Sikha arrived at his Court. He held philosophical discussions with those 100 teachers and defeated them. Janaka was astonished for his wisdom. Janaka prayed him to teach him about the path to Moksha. Saint Pancha Sikha said thus: “O King Janaka! Ignorance is the basis for desires. Desires are the basis for our deeds. Due to these, human being will have rebirth. Lobha and Moha entwined together would help to sow several kinds of seeds of Karma in the land of ignorance. Human being will be doing Karmas according to his likes and dislikes. Having immersed in doing Karmas, human being forgets the fact that he is succumbed to old age and death. If the human being realises that the wealth, relatives and plealsures are not eternal, he will lead a peaceful life and attain Moksha at the end.” said Pancha Sikha. “O Saint Pancha Sikha! Let us assume that due to Vairagya only one will attain Moksha. If the human being relinquishes the sensual pleasures, will he attain Moksha.” asked Janaka. “O King Janaka! Raptures, satisfaction, joy, happiness, tranquility, are attributes of Satvik. Discontentment, regret, grief, cupidity, and vindictiveness are the attributes of Rajas; Wrong judgment, stupefaction, heedlessness, dreams, and sleepiness are the attributes of Tamas. These three qualities will arise due to some reason or other or even without reason. Those three qualities,at times, rebel against the human being himself. When our mind is peaceful with joy and pleasure, it is satvic quality. If we are afflicted with sorrow, misery, restlessness and with agitated mind, it is Rajas quality. If we are unable to do any work and remain lazy is the tamas quality. We must keep ourselves away from these three qualities and keep our mind clean and peaceful. Then only he will be emancipated from Samsara and attain Moksha. Vairagya is the basis for such a status. If we are able to mix these three qualities in Atman, mind will remain peaceful. Therefore, human being shall not go behind pleasures and sorrows and turn his mind inside and join with Atma.” said Pancha Sikha. Having thus been taught by Pancha Sikha, Janaka developed Vairagya and remained stable and peaceful even when Midhila was burnt.” said Bhishma. “O Grandsire! kindly tell me who is happy, stable and without fear.” asked Dharmaja. “O Dharmaja! It is highly essential for the people belonging to four castes to have peace of mind and control of sense organs. Particularly, Brahmins shall have control over sense organs. Nobility, calmness of disposition, contentment, faith, forgiveness, invariable simplicity, absence of excessive talking, humility, reverence for superiors, benevolence, compassion for all creatures, frankness, absention from talking against king, absention from all false and useless discourses, absention from applause and censuring others, keeping control over sense organs are called Damas. Those who are endowed with the above qualities will get peace and prosperity either in this world but also in higher regions.” said Bhishma. “O Grandsire Bhishma! some will be performing Vratas but they take food in between. Will that act not hamper the performance of Vrata.” asked Dharmaja. “Dharmaja! Taking food with the permission of Brahmin Priest does not hamper the performance of Vrata. The good qualities of a human being are observance of fasting, brahmacharya, abstaining from consuming meat, taking food after offering to divine bodies and Pitaras, consuming fresh and qualitative food, having sound sleep etc. Taking food twice a day without eating anything in between amounts to regular fasting. One who does intercourse with his wife only for the sake of children, is a constant Brahmachari. One who consumes non-vegetarian food after offering to divine bodies and Pitaras, and guests, is a strict vegetarian. The food consumed by a human being after offering the same to his servants, is equal to Amrutha. One who does not sleep during day time will get sound sleep during nights.” said Bhishma. “O Grandsire Bhishma! A human being will experience happiness and sorrow, good and bad , according to his past deeds in his previous birth. But whether that human being is the subject for those deeds is a doubt. Kindly clarify the same” asked Dharmaja. “Dharmanandana! now I will tell you the conversion between Indra and Prablada. One day, while Rakshasa King Prahlada was sitting in his palace, Indra arrived there. “O Prahlad! you dont feel sorrow or misery, even if you are deprived of your wealth and riches. You are not afraid of your enemies. How you remain like this?” asked Indra. Prahlada smiled and said: “O Indra! riches and poverty are side by side. It is not correct to say that riches will be acquired by efforts only, otherwise not. If the fate favours you, you will get wealth of its own accord, otherwise, you will lose everything you earned. Manual efforts are quite immaterial. Our defeating enemies, our acquiring riches and losing our riches are all created by God. In a human being, his thoughts will be according to his nature. Mind is not constant, so also our thoughts. One has to control his mind and his thoughts. Thinking that I am the doer of all the deeds is ignorance. If he is the doer of all the deeds, he should get same results for his deeds. But he is not getting. Therefore, either for his deeds or its results, God is the deciding factor. For a doer who thinks that he is doing, the results of that deed also will be attached to him. But for a doer who thinks that everything is done by God and I am immaterial, the results of those deeds will not be attached to him. Therefore, Devendra! I realised the fact that everything we see and enjoy are not eternal and I never entangled in the bondage of Samsara. Hence I am happy always. If we control our sense organs and keep our mind peaceful, we will enjoy eternal peace.” said Prahlada. “O Prahlada! How could you get this much of peace in your mind. Kindly tell me.” asked Indra. “Devendra! I maintain good character. I keep my mind always unagitated. I have inner vision. I am always careful and diligent. I serve elders and old people. These qualities will always favour us. Hence I am living peacefully” said Prahlada. Then Indra went away.” said Bhishma. “O Grandsire! How and by what reason, a king will be deprived of all his riches and wealth.” asked Dharmaja. “O Dharmanandana! In this connection, i will narrate the conversation between Indra and Bali. Once Indra went to Brahma and asked him about the whereabouts of Rakshasa King, Bali. “O Indira! I could grasp your evil mind. Still I will give you one clue. Bali is in the from of camel, donkey, cow or horse. But dont kill him. Promise me not to kill him.” said Brahma. Accordingly Indra promised Brahma and went in search of Bali and found him in the body of a donkey. “O Emperor Bali! on that day, you went in a procession, followed by innumerable elephants. You never cared for Devatas.Now you are moving like a donkey. what a fate? While you were performing Yajnas, the Oopa Stambha was made up of Gold. Today I pity you. Ok. Are you not feeling sorrow thinking about your past glory. Tell me frankly.” asked Devendra. “O Mahendra! you cannot visualise my wealth and riches. I secreted them in a cave of a hill. Now and then I will go there and enjoy my riches. Now you are greater than me. Why you are talking unnecessarily. Proceed in your own way.” said Bali. “No No. It is not like that. Bali, you are wise and learned. You are above this birth and death circle. But how you have taken birth as a donkey.” asked Indra. “O Indra! in this world, profits and losses, births and deaths, pleasures and sorrows are coming and going. I am above all. Mruthyu will embrace each and everybody, irrespective of the fact whether he is wise or idiot, mighty or weak, rich or poor. As I am aware of that fact, I am living peacefully. Today, you are heckling me that I am eating grass in the body of donkey. But I am living peacefully. I never get angry with your words. Have you ever talked like this while I was Emperor. You were afraid of me even to stand before me. You know about me. Better know who I am before you talk rubbishly. Mahendra! do not you know that fate is more powerful than all. Dont you have this much of wisdom. Your proudly talk is quite unbecoming of Master of Deities. If I get angry, with a blow of my fist, yourself and your Vajrayudha will be reduced to pieces. Take care.” said Bali with great wrath. But he controlled himself and said: “O Devendra! Take it as a joke. I have no pride or anger in my mind. None is greater than fate. Go and live peacefully.” said Bali peacefully. At that time, a beautiful lady came out of the body of Bali and went away. “O Bali! who is she?” asked Devendra. “I do not know. Go and ask her” replied Bali. Devendra stopped her and asked her whereabouts. “O Devendra! I am the Goddess of Riches. There is no wonder that you both donot know about me. None in this universe knows about me. I will stay where there is truth, Dharma, control of sense organs and charitable character. I will stay with a person endowed with such qualities. Previously, Bali was having those characters. Hence I stayed with him. In course of time, Bali was afflicted with corruption, disrespecting brahmins and jealousy. Hence I am leaving him. I would like to stay with you as you are endowed with the above qualities. Unlike Bali you should maintain good character.” said the Goddess of Riches. Bali intervened and told Mahendra: “O Mahendra! simply because Sun sets on west, does not mean that Sun lost his shining and glory. Next morning, he will rise on east. Simply because I am in the body of donkey, does not mean that I lost my vigour and valour. I will come again and will conquer you in Deva and Asura battle.” said Bali. “O Bali! Let us see. For the present I have no time to indulge in unnecessary talk with you. As per the word given to Brahma, I am leaving you without killing.” so saying Mahendr went away. O Dharmaja! you have so far heard the conversion between Indra and Bali. Now I will narrate you the conversation between Indra and Namuchi. In the past, there was a Rakshasa called Namuchi. He lost all his wealth. But he was not unhappy. He was living at a remote place happily. Indra went to him: “O King of Danavas! you lost all your riches. You are now very poor. None are there to respect you. I hope you are lamenting for your miserable condition.” said Devendr. “O Devendra! I am not worried about my lost riches. Even if I lament for the lost riches, I cannot regain them. Besides that, sorrow and misery will remain. Devendra! in all the three regions, there is one supreme ruler. As water flows down, we will get what all we have to get. Hence I am feeling happy. If I am destined to get anything, even if I use my courage, vigour and valour, I cannot get it. Wise will realise this and never feel sorrow.” said Namuchi. Having satisfied with the words of Namuchi, Devendra went back to heaven.” said Bhishma to Dharmaja. “O Grandsire Bhishma! if a human being is in distress, what would be his behviour . How he will face those problems.” asked Dharmaja. “Dharmaja! for all kinds of sorrows or miseries, courage is the best medicine. With courage, mind will become strong. In this connection, I will narrate the conversion between Mahendra and Bali. Battle between Deva and Asura was over. With the aid of Vishnu, Devatas got victory. Devendra, followed by Rudras, Adityas, Maruts, Vasuvus, Gandharvas, Siddhas etc. mounted Airavata (while elephant) was going round the three Lokas. He approached King Bali who was residing in a cave of a hill. Bali did not perturb beholding the splendour and glory of Devendra. Looking at Bali, Devendra said: “O Bali! what a pity. You lost all your wealth and riches. You are in a very pitiable condition. I am your enemy. Beholding the glory of your enemy, you are not worried. You are not caring even for Devendra. What is the reason? How can you get this stable mind?” asked Devendra. “O Devendra! you are saying that I am not caring you. Why should I care you? The splendour and glory you are enjoying is nothing before me. But, however high he may be, if fate is against him, he cannot escape this misery. Devendra! have you forgotten your fate when I conquered you and made you my slave. That was not my act. It was all due to fate. Even today, my distress and misery is not due to my defeat at your hands. I am facing this misery with great courage. Happiness and sorrows will be coming one by one. During happiness, we should not feel that it was due to our own efforts and during sorrows we should not feel distressed. Even our friends, relatives, our riches, our name and fame cannot avert our miserable state. Therefore, we should realise that our wealth and proverty will be coming and going due to passage of time. When time was in my favour, I conquered you. Now as my time is bad, you could defeat me. Either for good or bad, time is the deciding factor. Devendra! what is the enemity between you and me. Everything happened due to time. Therefore, stop talking unnecessarily. For the present, my time is bad. Whatever you speak, I cannot contradict you. I have no anger upn you. If I am enraged with wrath, i will destroy you and your heaven with my left hand little finger. Time will come for your utter defeat. You are now the present Indra. In the past, several people occupied Indra Post and gone. In future also, several people will occupy that seat. Not only Indra Post, Brahma Post also was held by several. In course of time, Brahma and Indra will be changing from time to time. Therefore, it is not good on your part to curse me in this manner. Performing Yajnas and yagas nd Vratas, leading virtuous life or unprecedented down fall is due to the power of time.” said Bali. With these words of Bali, mind of Mahendra shattered. Suppressing it, Mahendra said: “O Bali! though you are in such a miserable state, your mind is unperturbed and stable. Your courage, intelligence, humbleness and peacefulness are not diminished a little. Can you tell me the reason?” again Devendra provoked Bali with his pungent words. “O Mahendra! Are you mad? I have not brought courage, intelligence, humbleness and peacefulness from outside. They are inherent in me. I am telling again. Either highest status or lowest miserable stage of a human being will be due to time only. Time is like a river. The river cuts the bund slowly dy by day and completely destroys it. Similarly, Time, with the aid of Lobha, Krodha, Moha and Kama, destroy the human being day by day. Human beings with foolish mind, are not aware of this. Human beings should realise that he is the Atma but not this body. He will acquire the knowledge that Bhava or Abhava are for the body not for Atma.” said Bali. Devendra was astonished for the mental status of Bali. “O King of Rakshasas! having known fully about time and its effect, you are leading a virtuous life. You are a role model to the entire universe. Your misery does not last long. You will again get back your riches. It is my wish.” so saying Mahendra went away.” said Bhishma to Dharmaja. In this manner, Saint Vaisampayana told Janamejaya the story of Maha Bharata Maha Bharata, Shanti Parva, Fourth Chapter completed. Om Tatsat Om Tatsat Om Tatsat.

Mahabhart Maha bharat Shanthi parva Fifth chapter (first part). Vaisampayana told Janamejaya the story of Mahabharata. King Dharmaja asked his grandsire Bhishma thus: “O Grandsire! when Pususha who is staying in this body, will become great and when he will have his down-fall. Kindly tell me.” asked Dharmaja. “O Dharmaja! Now I will narrate the conversation between Sree(Lakshmi) and Chakra(Indra). One day, Saint Narada was taking holy bath in the river Mandakini. By that time, Indra took his bath and was performing morning rituals. While Narada and Indra were talking with each other, there arrived a lady, endued with splendid beauty. Indra with folded hands, greeted her and asked her: “Who are you? Where are you going?” asked Indra. “O Indra! I am Lakshmi. I am also called Sree. I was born from lotus flower. Formerly, I dwelt with Asuras. However, Asuras have assumed adverse natures. Hence I left them and wish to reside with you.” said Lakshmi. “Lakshmi! In consequence of what behaviour of Asuras, you dwelt with them so far? What did you not see there for which you have come here, having deserted Asuras.” asked Indra. O Indra! so far, Asuras were engaged in making charities, studying Vedas, respecting guests and other good deeds. Now Asuras developed pride and egoism and they have abandoned all their good qualities. Hence I deserted Asuras. I have come to you. I would like to stay with those who respect and worship elders and their preceptors, who worship Deities and Pitaras, who always speak truth, who engage in making charities, who do not aspire for others’ wealth and wives, who worship Brahmins, who do not sleep during day times, who are compassionate towards aged, distressed and ladies, who observe cleanliness at all times, and who take food only after offering to guests. I would always like to stay with them always. I never like to stay with those who abandon Dharma, who are addicted to Kama, Krodha, who are overpowered with pride, who neglect to worship guests, who are not generous and charitble, who are harsh in speech, and who are indulged in cruel activities. As enunciated in Vedas, I like wisdom, morals, devotion, reverence, tolerance, peace and good behaviour. These seven qualities are dearer to me. I am the eighth of them. Having observed their cruel behaviour, I abandoned Asuras. Having known that you are endowed with the above good qualities, I have come to you.” said Lakshmi. Along with Lakshmi, Indra left for Swarga. Therefore, Dharmaja, you have come to know the places where Lakshmi stys.” said Bhishma. “O Grandsire Bhishma! by learning which and by observing what, people will attain Moksha.” asked Dharmaja. “Dharmaja! In this connection, I will tell you a story. In the past, Saint Jaigishavya told Devala thus: “ I like the Dharma which is liked by peaceloving and soft spoken. I will explain to you about such Dharma. It is the behaviour of wise and learned to remain equal with regard to those who praise or scold him, who does good or bad to him, who beats or worships him. One should not feel unhappy if he is unable to get what he desires. He should feel contented with what he has. He should not feel sorry if his desires are not accomplished. Overjoy, egoism, envy, aggrandizement, wrong-doing etc., are bad qualities. A person who controls his sense organs never feels whether he is honoured or blamed. He treats everything equally. Even divine personalities would like to make friendship with such persons” said Jaigeeshavya to Devala. “Dharmaja! you have heard the teachings of Jaigeeshavya. Try to follow them” said Bishma. “O Grandsire! who is liked by one and all. Kindly tell me,” asked Dharmaja. “O Dharmaja! I will tell you about the conversion between Sri Krishna and Ugrasena. Once Ugrasena asked Sri Krishna thus: “ Krishna! All people in the world worship Narada with great devotion and reverence. Is he such a great personality. What is the greatness in Narada. Kindly tell me” asked Ugrasenh. “Narada is endued with studying of Vedas, following customs and practices enunciated in Vedas. Inspite of that, he does not have a pinch of egoism. Narada is endued with great virtuesbut he is so simple in his attire and language. Narada is not possessed of envy, pride, aggrandizement etc. He is distinguished by his energy, by fame, by intelligence, by knowledge, by humility, by birth, by penances and by age. For these, he is worshipped with respect. He is pure in body and mind. He is soft spoken. He does not know about envy and jealousy. Therefore, Narada is worshipped by one and all.” said Krishna to Ugrasena. Therefore, Dharmaja you got an answer to your question.” said Bhishma. “O Grandsire Bhishma! kindly tell me about division of time, about the duration of Yugs and about the origin and end of all creatures.” asked Dharmaja. “Dharmaja! In the past, Veda Vyasa told his son Suka about this. I will tell you about their conversation. There is a form blazing with effulgence which is the basis for time and five elements. It is the super consciousness. But it remains inactive as a witness. I will tell you now about division of Time. 18 minutes equal to one Kashta. 30 Kashts are one KaLa. 360 KaLas are one Muhurtha. 30 Muhurthas are equal to one day. 30 days are one month. Two months are one season. 6 seasons are one year. Three such seasons are one path(Ayana). There are two paths. Northern path and southern path. (Uttara Ayana and Dakshina Ayana.) Sages and Saints call Uttara Ayana as Agni and Dakshina Ayhana as smoke. Uttara Ayana is auspicious and Dakshina Ayana is inauspicious. For human beings living on this earth, thirty days equal to one month. But for Pitaras, one month is equal to one day. For human beings, 365 days is one year whereas for Divine bodies, one year is equal to one day. Now I will tell you about Yugas. For divine bodies, 12,000 years are four yugas. The first is Krita Yuga. Its duration is 4,800 years. (4/10th of 12,000). The second is Treta Yuga. Its duration is 3,6000 (3/10th of 12,000). The third is Dwapara Yuga. Its duration is 2,400 (2/10th of 12,000). The last is Kali Yuga. Its duration is 12,000 (1/10th of 12,000). (4800+3600+2400+1200=12000). These are divine years. If we mulltiply them with 360, we will get human years. (As has been said earlier, 360 days on earth are equal to one day for divine bodies. To get human years we have to multiply divine years with 360). In the above manner, Krita Yuga is 17,28,000 years (4800x360); Treta Yuga is 12,96,000 (3600x360); Dwapara Yuga is 8,64,000 (2400x360)); and Kali yuga is 4,32,000 (1200x360). These are human years. There is an intervening period between the Yugas. As per the divine years, this intervening period between Krita and Treta is 400 years, between Treta and Dwapara is 300 years, between Dwapara and Kali 200 years and between Kali and Krita is 100 years. If we calculate in human years, these intervening years for Krita, Treta, Dwapara and Kali yugas are 1,44,000, 1,08,000, 72,000 and 36,000 years respectively. From Yuga to Yuga, Dharma, Justice, life span, physical strength will be diminishing for human beings. All the four yugas are called one Maha Yuga. 1000 such Maha Yugas are equal to one day time for Brahma. Similrly, such 1000 Maha Yugas are equal to one night for Brahma. While Brahmaleeps, there will be a Maha Pralaya to this universe. Soon after he wakes up, Brahma will again start creation. In this manner, creation will be going on eternally. (This activity of Brahma is equal to human activity. Daily we sleep at night. During sleep, our sense organs and limbs will cease to work. As we close our eyes, we cannot see the outside world. Entire darkness. It is equal to Pralaya. Next morning, when we open our eyes, the entire world will appear before us. We are creating our own world. Therefore in our life, daily while going to sleep there is Pralaya and while waking up there is creation. If one does not wake up next day, it is death.). From Brahma Tatva, Mahat Tatva was created. From Mahat Tatva, mind, space, wind, fire, water and earth, were created from one out of the other. To these five elements, sound, touch, taste, form and smell were the main qualities. Purusha, illumining in our body is Brahma. He is true and eternal. He is omni present. He is Atman. He is detached from the outside world. This Atman is pervasive in divine bodies, saints, birds, snakes, humans, mountins, rivers, forests and oceans. The behaviour of humans is quite strange. Some people think that they derive fruits from out of their own deeds. Some others think that God will give them fruits for their deeds. Some more people think that they derive fruits from the five elements. Those who are engaged in Satva, they look at this world equally. They will never experience either pleasure or sorrow. Tapas is greater than all. To perform Tapas, control of sense organs, mental peace are most important. Studying Vedas adds strength to Tapas and yields good results. Brahma is of two kinds. Sabda Brahma and Para Brahma. Sadhaka will first worship Sabda Brhma and then attain Para Brahma. This Para Brahma is the creator and destroyer. But Para Brahma will never entangle in any activity. So far I told you about creation. Now I will you about destruction. At the time of Pralaya Time, all the living and non living creatures in this universe will be absorbed into this earth. The bodies created out of this earth will be taken back into the earth. The entire universe will be filled with water. Water will merge into fire and the fire will take the form of wind and the attributes of wind will be taken by space. Mind which in itself is unmanifest withdraws all that is manifest ie, space etc. The moon, having made mind withdraw its attributes into itself, swallows it up. Then all the Samkalpas born out of mind swallow the moon. The wisdom and knowledge swallow all Samkalpas. Then that wisdom and knowledge also merge into time. At last, the time also ceases to exist. There remains only Unmanifest Supreme Brahma. All this destruction activity will be done by Brahma. Vyasa continued to say: Soon after a Brahmin was born, Jataka Karma (name giving ceremony) will be performed. Then the Upanayana Samskara will be performed..The Brahmin will attain dwijatva. After that, Brahmin will approach Guru to study Vedas and other Sastras. With the permission of guru, he will marry and enter into Grihastha Ashram. During Grihastha Ashram, he will discharge his divine debts and Pitara debts by performing Yajnas, studying Vedas, teaching Vedas to others, making charities, receiving chrities etc. Suka. Then Suka asked his father “O Saint Vyasa! what is the best path to attain Brahma; whether by performing Yanjas, acquiring wisdom; and practising Yoga or Sankhya. What is the best of all?” asked Sukha. Saint Vyasa said thus: “What you said are all good. Purusha can attiain Brahman by performing Tapas, controlling sense organs, abandoning Raga and Dvesha and greediness; constant learning etc. By constant practice, one can control his mind. With stable mind, sense organs stop functioning. Then, one can attain Brahman. Wisdom is unmanifest. But through wisdom, we can behold and have knowledge about Parama Atma. Brahmins, endued with humbleness and education, view at good and bad equally and are capable of attaining Brahman. In the entire universe, in all the living beings, God illumines as Atman. The entire universe is embedded in Paramatma himself. One who realises this truth,he will attain Para Brahma. Atman is both mortal and immortal. Mortal means, in every human being, death is lurking to take away the life. Hence it is mortal. Immortal means, attainment of heaven. Hence it is immortal. Wise and learned will treat mortal and immortal eqully. The entire universe is ruled by Time. One who conquers Time, he will attain Para Brahma. This body is like a city with nine gates. In this city, Atman illumines itself. Yogins call this Atman as immortal. Only Yogin who leads his life with detatchment realises Atman. For such Yogins, Kama, Krodha, fear, slumber, greediness are prohibited. Yogins should relinquish them immediately. Wise will relinquish desires tainted with Kama. By developing Satva, wiseman conquers passions and slumber. He will abandon greediness by serving elders and learned. By controlling sense organs, wiseman will conquer his anger. With stable mind, he will abandon his fear. During this process, even if a single sense organ looses its control, the entire knowledge he acquires, will vanish. Therefore, yogi should first control his mind and then his sense organs. Whether he is felicitated or abused, yogi should not mind them. Yogi should avoid living in towns and cities and retire to forests for peaceful meditation. Yogi should give equal importance either to gold or to stone. Path of Karma is called Pravruthi and the other path is Nivruthi. Path of Pravruthi develops attachment with the outside world. Path of Nivruthi detaches mind from the outside world. Therefore, wise should leave Karma path and follow Jnana path. But some say that Karma path is best. They cannot get rid of this birth and death rotation. By following Karma Yoga, mind will be purified. But Karma Yoga is subject to ignorance and delusion. Therefore, relinquishing Karma is the best way to attain Moksha” said Vyasa. Then Suka asked his father Vyasa “O Saint Vyasa! who can learn Adhyatma Vidya?” Saint Vyasa said thus: “During Vanaprastha, one should live in forests and live by begging and avoid living amidst folks. He should be above praises and insults. Then only one can learn Adhyatma Vidya.” said Vyasa. “O Saint Vyasa! However high he may be, one cannot relinquish Karma totally. What would be the position in such a situaion?” asked Suka. “O my son Suka! Brahmacharis, household, Vanaprastha, Yatis should discharge all Karmas meant for them. To attain Moksha, these four paths are four steps. Assume that human being lives for one hudred years, one should spend the first 25 years in Brahmacharya. While serving his precepts, he should learn Vedas and Sastras. During Brahmacharya, one should be away from sensual desires. On completion of education, Brahmachari should offer Guru Dakshina and with the permission of Guru (teacher), get himself married. He should perform Yajnas, Yagas and worship guests and respect his relations. He should always speak truth and regard his wife and children. He should get his sons educated. These household duties will occupy another 25 years. On completion of 50 years, he should retire to forests, either with wife or without wife and spend his life by consuming roots, fruits, leaves and nuts. He should serve the Saints doing penance in forests. After spending 25 years in forests, he should spend the last 25 years in Sanyasa Ashram. During this Ashram, one should relinquish all kinds of Karmas. He should not quarrel with anybody. He should not receive anything from others. He should shave his head and live alone under trees and inside caves. He should not be influenced by Kama and Krodha. He should eat whatever he gets and sleep whereever he stays. He should be compassionate towards all living creatures. Such a sanyasi is called Yati. Now I will explain you about Antaryaga (inner penance). A yogi who performs Antaryaga will burn his life in his innerself, as result of which he will get rid of all his sins. Atman is like a bird. It is invisible. It is manifest only to Yogins. Time resembles a wheel. Six seasons are its edges. 12 months are its teeth. Time occupies entire universe and rotates speedily. Jeevatma in our body is a chariot. Sense organs are horses tied to that chariot. Mind is the charioteer. If the horses (senses) go out of control, the chariot will be dragged sideways. Therefore, always sense organs shall be under control. Yogi who seeks Moksha gives away all his desires and keeps his mind in Satva. By taking limited food, his mind remains stable. O my son Suka! I taught you the essense of Vedas. You also distribute this knowledge to the fit and eligible . If you entertain any more doubts, you can ask me” said Vyasa. “O my father Vyasa! I could not understand what you said so far. Kindly tell me in detail” asked Suka. Vyasa continued to say: “The Creator, through the five elements, creates this universe. Again he will absorb the universe into himself through five elements. This process will be going on eternally. This creation will begin when Maya (delusion) covers Paramatma. Soon after Maya uncovers Parama Atma, the entire universe will be pulled back into Parama Atma, like tortoise withdraws its limbs into its shell. Through the five elements, its characteristics, and sense organs, desires will be created. We got five sense orgns, mind and intellect. The eighth element is Jeeva (Kshetrajna). We will entertain thoughts in our mind. Whether those thoughts are good or bad, intellect will decide. Those thoughts will be put into action by sense organs. This entire process is being witnessed by Kshetrajna, unattached.Stability is the attribute of Satva. Feeling sorrow and distress always is the attribute of Rajas. Being lazy without doing any work is the attribute of Tamas. On the basis of these three attributes, our sense organs will be working. Sense organs, desires, mind, intellect, Atman--one is greater than the other. Intellect is widely spread in all these elements. Intellect will be discharing the duties of seeing, hearing, tasting, smelling, feeling, through sense orgns. The intellect is overjoys at sometimes and feel distressed at other times. At times, intellect remain stable without joy or sorrow. The saint who is well versed with the nature of intellect, relinquishes his interest on sense organs and look into himself and have the Darsan of Atman. In that state, there are no feelings of joys or sorrows. Even if he is moving in the outside world, the desires will never touch his Atman. The three elements, Satva, Rajas and Tamas create joys and sorrows. But Atman will be looking at them unattached. If the human being abandons these three elements and looks into himself, he will attain Moksha. For a Brahmin, control of sense organs is a great wealth. A Brahmin who controls his sense organs will never feel fear, sorrow, pride or joy. Controlling of mind and realising Atman are the qualities of wise and learned.” said Vyasa. “O Saint Vyasa! out of all Dharmas, what is the greatest Dharma?” asked Suka. “Control of sense organs is the greatest Dharma. After controlling the sense organs with mind, one has to attach mind with the intellect. Then he will be able to behold Para Tatva. Plants cannot smell its own flowers. Trees cannot taste its own fruits. Similarly, one cannot behold the true nature of his own Antaratma. Therefore, one has to control his sense organs and dissolve mind with intellect and behold Paratatva. The root cause for the fall of a human being is greediness. Nobody knows when it has sprouted. If greediness is a pond, thoughts are its bund. Anger is the silt and desires are snakes moving in the pond. Passions are the grass and water plants covering the pond. Ignorant people cannot recognise that pond. Only with truth, one can recognise that pond of greediness. You dont be influenced by greediness. You look at this world like a person on the uphill looking at the objects at the foot of the hill. Therefore, out of all Dharmas, control of sense organs is the greatest Dhrma. O my son Suka! Brahminism cannot be attained by studying Vedas and performing Yajnas and Yagas. With peace of mind only, Brahminism will be attained. A Brahmin is not afraid of others and others are not afraid of him. Kama is the greatest bondage. If one abandons Kama, his Atman will shine like a moon without clouds. One who conquers Kama and worships Paratatva, he will enjoy eternal pleasure and happiness. There is no old age for a brahmin who relinquishes sensual desires, attachment with the outside world, and the three elements. Death will never dare to come near him. Those who study Vedas and with stable mind will only realise that this body and Atman are not one and they are different. As sun is shining in water, Atman will be shining through intellect. Only Satviks will realise this truth. There are no day and night for Sun. He shines always. Similarly, for a Yogi there are no awareness or ignorance. He will be shining with eternal wisdom. Such Yogi, even if he is moving in the outside world, he will remain in Samadhi State. His senseorgans will never act in the outside world. From the seeds of Moha, plant of Kama will sprout. The water is carelessness. Jealousy are the leaves of that plant. Egoism is the stem of that plant. Sorrows are the branches. That plant grow out of the fruits of past deeds done in his previous births. Ambitions are the creepers of that tree. If anybody who climbs that tree for its fruits, his fall is certain. If that tree is cut with the sword of detachment he will he relieved of all his sorrows. O my son Suka! the human body is a city. Intellect is the king of that city. Mind is the minister. Sense organs are the citizens. Sabda, Sparsha, Roopa, Rasa and Gandha are the priests. That city is controlled by Lords like Rajas and Tamas. If the King do not possess intellect and wisdom, he becomes a slave to Rajas and Tamas and that city will be ruined. If the King, without caring for Rajas and Tamas, unites with mind and acts wisely, he can conquer Rajas and Tamas and attain eternal happiness.” said Bhishma to Dharmaja, the conversation between Vyasa and Suka. “O Grandsire Bhishma! Several Kings who are possessed of great vigour and valour and will power have died in this great battle. However mighty they may be, they could not conquer Mrutyu. Why? What is Mrutyu? How it kills the creatures? “ asked Dharmaja. “O Dharmaja! in the past, there was a king called Anukampana. His son died in a battle. Anukampana was lamenting for his son. Narada arrived there. Anukampana told Narada about his grief. Narada told him a story. At the inception of creation, Brahma created all this universe and all creatures, living and non living. The creatures were growing fast. The entire earth was filled with creatures as there were no deaths. Brahma was thinking about ways and means to control births. His body was burning. Flames emanated from the body of Brahma were burning the entire universe. Beholding this, Lord Siva came down to Brahma and requested him to extinguish the flames. Brahma acceded to the request of Siva. At that time, from out the body of Brahma, a lady with reddish eyes was born. She was proceeding towards south. Brahma called her back. “O Mruthyu! I order you to kill all the creatures, whether he is weak or mighty.” ordered Brahma. Mruthyu shed tears from her eyes. “O Brahma! I was born from you. How can I discharge such a cruel task. You can depute me for some other virtuous deed” said Mruthyu. Brahma collected all the tears shed from her eyes in his hands. “O Mruthyu! I created you only for this purpose. Without saying another word, you should kill all the creatures.” said Brahma. “O Brahma! while killing all the human beings, I cannot sustain their grief. I am going for penance. Kindly permit me.” asked Mruthyu. “No. Killing human beings is your foremost task. If you refuse to discharge the duty entrusted to you, it would amount to Adharma. Therefore, you have to discharge your duty.” ordered Brahma. Without speaking another word, Mruthyu retired to Dhenuka Ashram and did penance for number of years about Brahma. Again Brahma appeared before her. “O Mruthyu! what is the use of doing penance. Stop this penance and discharge your duty.” said Brahma.“No.I cannot do that. Please excuse me.” said Mruthyu firmly. “O Mruthyu! I am not telling a lie. Killing of human beings is your duty. By discharging your duty, you will not be tainted with any sin. While you were weeping, I collected all your tears. Now I am sprinkling those tears on the human beings. Those sprinkles transform into dreadful diseases and spread amongst the human beings. Coupled with this, Kama and Krodha are there. The human beings will die with those diseases. You just remove their lives from their bodies after their death. Just you remain neutral. Kama, Krodha and diseases will kill the human beings. But while killing human beings, you will be male while killing male, you will be female while killing female. Hence, you are not tainted with any sin. Besides that, this killing of human beings amounts to Dharma.” said Brahma. With these words, Mruthyu was pacified. With the fear of curse from Brahma, Mruthyu agreed to kill human beings. Therefore, at the time of death, Atma will leave this body and enters into another body, according to the fruits of their past deeds in previous births.” said Narada to Anukampana. Dharmaja! after hearing this conversation, your doubts are cleared.” said Bhishma. “O Grandsire Bhishma! on another occasion, I heard this story. But due to grief, I could not understand it well. Now my doubts are cleared. O Grandsire! righteous people are always afraid of Dharma. Is Dharma so great?” asked Dharmaja. “O Dharmaja! Some may say that faith and devotion towards Vedas, good customs and beautiful body are Dharma. But some may say that earning wealth is the utmost Dharma. But earning money by illegal and unlawful means is great sin. Earning money without aspiring for others’ money and without telling lies and without doing any illegl activities, is great Dharma. It is very difficult to describe Dharma. I will tell you what I know about Dharma. By doing which act others will suffer, refraining from doing such acts towards others, is the greatest Dharma. This is the nicety of Dharma.” said Bhishm. “O Grandsire! out of ignorance, I will be asking such silly questions, repeatedly. Kindly pardon me. You have so far told me about Best Dharma. King tell me about customs and practices and what is the best custom.?” asked Dharmaja. “Dharmaja! In Veda, several customs and practices were enunciated. Our duty is to follow them scrupulously. Whatever elders practice, we have to follow. That is the best custom and practice. In this connection, I will tell you about a conversation between Saint Jabali and a merchant, Tuladhara. In the past, Saint Jabali was performing Tapassu. On his head, a parrot built a nest and was living in the nest along with its wife and children. Though Saint Jabali was aware of that, out of compassion, Jabali did not remove the nest and the parrots. Jabali praised himself about his compassion towards parrots. At that time, AkasaVani said: “O Saint.!none will praise himself. Tuladhara, who is more virtuous and righteous than you, did not boast himself about his own deeds. You are nothing before him.” said Akasavani. Jabali was surprised. He wanted to meet Tuladhara. Jabali was envious towards Tuladhara.Immediately. Jabali went to Tuladhara who was doing business at Varanasi. Everybody was praising Tuladhara as virtuous. Beholding Jabali, Tuladhara received him and honoured him. “O saint! inspite of parrots building nest on your head, you are moving happily. This itself shows that you have conquered your senses. I respect you very much” said Tuladhar. “What about you? You are doing business. How can you carry on your business without contravening Dharma. How is it possible?” asked Jabali. “O saint! while buying or selling, I will never resort to cheating. I will satisfy with reasonable profit. Whether I get profit or loss, I never feel. I regard gold and pebble equally. I never praise nor abuse anybody. I never boast myself. I will never cause harm to anybody. I will be compassionate towards other creatures. I always speak truth. I never aspire for name and fame, wealth and riches. I will never tell others about my help to others. I have neither love nor hatredness towards others. While moving in the outside world, I will move as a drop of water on a lotus leaf.” said Tuladhara. “O Tuladhara! In your words, you never told about Yajnas, Yagas,Tapas etc. But those who studied Vedas stressed about them. Dont you treat them as Dharmas and proper Karmas.” asked Jabali. “O Saint! Yajnas, Yagas, and Tapas will be performed with pride and egoism only to accomplish their specified desires. In my view, they are useless and divine bodies never accept them. By performing Yajnas and Yagas and Tapas, births and deaths are imminent and nothing else. One who performs Satyavrata and remains ever-contented, he will have eternal happiness.” said Tuladhara. “O Tuladhara! You are always engaged in doing Karmas. What the the reason?” asked Jabali. “ The happiness felt by one who always follows Dharma, who always makes friendship with Dharma and who always perform Karma with purefied heart, I will feel such happiness while performing my Karma. In this land, all are holy rivers. All are pure for a purified heart. I will do what I have to do and dedicate the result to God. Hence I am not tainted with the results of those deeds. Karmas which are performed aspiring for some result are always tainted with sorrow. Hence I never aspire for the result of Karma. This is the Dharma which I know. I do not know whether it is right or wrong. I have to enquire elders about this. So far, those parrots are living on your head. You nourished them as their father. They are flying happily. Kindly call them near you.” said Tuladhara. Jabali called those parrots. They never came near Jabali. “O Saint! we are the messengers of Dharma. At the instance of Dharma, we have come to you. We will clear your doubt. One who bears hatredness and envy towards others, he will always be inclined to quarrel with others. Violence will follow. Therefore, Saints shall drive away envy and hatredness from their minds. Envy always destroys Dharma. Without Dharma, man cannot live. Therefore human beings shall abandon envy. By Satva, Sradha will be developed. By developing Sradha, man will develop knowledge and intelligence. Therefore, everyman shall have Sradha. Tapas and Yaga without Sradha are useless. Sradha is nothing but wealth. It will keep our mind intact without taking sideways. Sradha is nothing but the pleasantness of Jeevaatma. To perform Yaga, Sradha and Suchi are most important. Suchi without Sradha and Sradha without Suchi are useless. A human being endued with Sradha is the best of all. A person who gives money for interest and lives on that interest by making charities to others is equivalent to a greedy person who studied Vedas. A person who makes charities at the time of Yaga is best of all. A man without Sradha will not have an intention to make charity. A man with Sradha will never allow envy or hatredness to enter his mind. Therefore, a man with Sradha is greatest of all.” said those parrots to Jabali. On hearing those words of parrots, Jabali told Tuladhara: “O great man! I thought I know everything. Hence I never heard anything spoken to by great saints. Hence I am tainted with the fault of praising myself. With your words, I know what I am. Henceforth, I will live peacefully.” said Jabali. O Dharmaja! have you heard the conversation between Jabali and Tuladhara. You have to comprehend those principles and follow them” said Bhishma. “O Grandsire! I got another silly doubt. Is it better to take more time or less time to discharge a duty.” asked Dharmaja. “O Dharmaja! Whatever be the task, one has to think twice or thrice and take a decision whether to do or not to do. Such tasks yield good results. But some may not have patience. They will always be eager to do some thing or other. In this connection I will tell you a story of Chirakari son of Methaathithi. Chirakari is a person of calm and quiet nature. Once, Methathithi ws enraged with great wrath against his wife, mother of Chirakari. Unable to control his wrath, Methathithi directed his son Chirakari to kill his mother and went away. Chirakari began to think about the direction of his father. The word of father shall not be violated. Hence he should kill his mother. But killing mother is a great sin. Trying to pacify his father amounts to violation of his direction which is a sin. It is the duty of every son to safeguard his mother. Viewing from any angle, son cannot act independently. Hence Chirakari was trying to find a way out. If he kills his mother as per the direction of his father, he will surely go to hell. Even if he violates the word of his father, hell is certain. Mother is earth. Father is seed. Due to father and mother only, the Vamsa will continue. Therefore, who should be ignored is a problem. Son is the replica of father. Unless son obeys the word of father, he cannot attain higher regions. Tapas, Dharma, education are all the replicas of father. If the son pleases father, divine bodies also feel happy. Viewing from the angle of mother, son is born from the womb of mother, with tiny hands, legs, head, nose and ears. At the time of delivery, mother suffers a lot. Mother gives more importance to the amenities of her son than herself. There is no other God than mother. Mother always thinks about her children and suffers herself for the welfare of children. Therefore, all scriptures gave much importance to mother. Whether the son is young or old, mother’s love does not diminish. Mother is the basis for the entire universe. However rich or poor he may be, mother’s love is unchanged. No human being derives the pleasure of sleeping on the lap of mother, elsewhere. If the mother is lost, he feels as if he lost the entire world. The entire world appears tobe empty. His mind will be disturbed. Whether he is rich or poor, mighty or weak, wise or unwise, mother is his wealth. If the mother is alive, he possesses all kinds of wealth and happiness. Viewing from any angle, killing of mother is a great sin. To know this much, one need not study great scriptures. Even a cowherd knows about this truth. How the mind will accept the killing of mother.” Chirakari is thinking in this manner. Meanwhile, Medhatithi, father of Chirakari was repenting for his hasty decision. “Relly I am hasty. After all for a small mistake, I ordered my son to kill his mother. My son might have killed his mother. No. My son will never take such a hasty step like me. He will never kill his mother.” so thinking, Methathithi was coming back to his house. Even while coming he was thinking about it. “O my son! Your mother gave birth to you. But I hastily ordered you to kill her. I know you are not so hasty like me. You never kill your mother.” Methathithi reached his house. At that time, Chirakari was standing with a knife in his hand. Beholding his father, Chirakari greeted his father with folded hands. His wife also saluted her husband. Beholding his wife alive, he was very happy. “Before doing any work, one should think twice or thrice boldly and then execute it. Such a wise is called Arya and hasty fellow is called Anarya. It will be wise to think whether he is his friend or foe, good or bad and then take a decision.” said Methathithi. Therefore, Dharmanandana! Any work which is done after due consideration, will yield good results.” said Bhishma. “O Grandsire Bhishma! Kindly let me know how to punish people and what is the method” asked Dharmaja. “O Dharmanandana! In the past, there was a conversation between Satyavanta and his father, Dyumatsena. They both discussed about the punishments to be awarded for specific offences. Dyumatsena: It is proper to impose death sentence. Satyavanta: How is it possible. If violance is an acceptable deed, which is deed is prohibited. Dyumatsena: Yes. Thiefs, robbers, decoits, murderers shall be sentenced to death. Otherwise, the entire world will suffer on account of their misdeeds. Satyavanta: Is sentence of death the only solution? Are there not other methods to punish the culprit. Dyumatsena: There are. The sentence shall be commensurate with the offence committed. Abusing the culprit in filthy language, admonition, imposing fines, removing limbs from his body, etc. are some other methods of imposing sentences. But if the culprit commits an offence punishable with death, he shall be sentenced to death and not otherwise. While punishing the culprit, the Judge shall not consider whether he is his friend or relation etc. He should be punished impartially.(The above principle is being followed even today. A person who is found guilty of committing murder shall be punished with death or imprisonment for life. The Judge shall specify the reasons for not awarding the sentence of death.) A King who sits as a Judge shall be honest and he should be a role model to his ministers, sons and other officials. Then only he will be eligible to sit as a Judge. The Judge shall examine the case brought before him thoroughly. He shall not have any favouritism or illfeeling towards the complainant (sufferer) or the accused (culprit). He shall decide the case uninfluenced by Kama and Krodha. In those circumstances, Judge shall punish a person with death if he commits an offence punishable with death. In such a case, Judge will not be tainted with any sin. Daily we are coming across persons committing murders mercilessly, either under grave and sudden provocation, or for gain or for lust. If we let them off without deterrent punishments, by applying the principle of non-violance, anarchy and misrule will prevail. Non-violence is meant for Brahmin and not for Kshatriyas and Kings. King shall be compassionate towards his subjects and rule them as his own children. For that. punishing culprits severely is must. Then only other people will lead a peaceful and happy life. Ruling his people in the above manner is equivalent to practising non-violance.” said Dyumatsena to his son Satyavanta. Therefore, Dharmaja! the above principles apply to you also.” said Bhishma. “O Grandsire Bhishma! Of the two Ashramas viz., Grihastha and Sanyasa, which is better and tobe followed.” asked Dharmaja. “O Dharmaja! Both can be followed safely. In this connection, I will narrate the conversation between Saint Kapila and a Cow. In the past, Saint Kapila asked a cow thus: “O Cow! People say you are the embodiment of Vedas. Is it correct?” asked Kapila. At that time, Saint Syumarasmi was passing that way in invisible form and heard this question. Syumarasmi thought that Saint Kapila has no regard toward Vedas. To teach him a lesson, Saint Syumarasmi entered the body of that Cow and then told Kapila thus: “O Saint Kapila! Saints generally treat Vedas as mark of ostentation. But Vedas are to be respected and to be studied. Dont you follow Vedas?” asked Sumarasmi. “O Cow! I never disregarded Vedas nor regarded Vedas. I am neutral towards Vedas. I do not know why you asked this question. I could not read your mind. Any how I will tell to the extent my knowledge goes. There are four Ashrams Brahmacharya, Grihastha Ashram, Vana Prastha and Sanyasa. They are divine paths. Passing through those divine paths is the duty of human beings. It is the duty of human beings to follow the customs and practices enunciated in Vedas. But you should tell whether killing of animals in Yajnas and Yagas is just and proper.” said Kapil. Syumarasmi replied thus: “Brahma created grains and cattle only for the purpose of Yajnas. Besides that, Brahma himself performed Yajnas. Whether he is wise or unwise, both will aspire for heavenly pleasures. Unless they perform Yajnas, they will not attain heaven. Only Grihasthus can perform Yajnas. Then how can you say that performing Yajnas amounts to violence.” said Syumarasmi. Then Kapila said: “ One who aspires for eternal happiness, never aspires for these temporary pleasures like heavenly pleasures. He is not tainted with desires, sorrows and sensual pleasures. Such a person never aspires for heavenly pleasures. For the sake of eternal happiness, he will relinquish Grihastha Ashram” said Kapila. “O saint Kapila! all other other Ashrams are treating Grihastha Ashram as base. Has it been said anywhere that one in Grihastha Ashram is not entitled for Moksha. To perform all Dharmas and all rituals, Grihastha Ashram is essential. Poor and lazy always abandon their duties. Will they get higher regions? If one relinquishes studying of Veda, will he not be afflicted with sin? Is it just to ignore studying of Vedas? “ said Syumarasmi. “Brahmins satisfy their deities by observing customs and practices. Hand, genital organ, stomache and mouth are the open doors. Sadhaka closes these four doors to attain Moksha in the following manner. Even if gold is poured into heaps before him, he will not touch it with his hand. Even if he is enraged with great wrath,he will never raise his hand to retaliate. In this manner, he closes the door of his hand. Wise will never touch or think of another lady except his wife. He sticks up to his own wife. He will never touch other ladies. In this manner, he closes the door of his genital organ. He takes food only for living and not for eating or for taste. He never aspires for anything which he does not deserve. In this manner, he closes the door of his stomache. The wise will always speak truth and never speak ill of others. He will never enter into unnecessary arguments with others. In this manner he closes the door of his mouth. A person who is able to close these four doors is called Brahmin. For such a Brahmin, performing Tapas, Yajnas, Yagas, charities, Vratas are unnecessary. Why should he serve Vedas like a slave? One who is above duals, will never aspire for name and fme. He treats the visible nature and invisible Para Brahma equally. He is a true brahmin. Others always entangle in performing Karmas aspiring for some thing or other.” said Kapira. Then Syumarasmi came out of the Cow with his original form. “O Saint Kapila! my name is Syumarasmi. With a view to comprehend the niceties of Dharma, I talked to you from the body of this Cow. After comprehending Vedas as an authority, tell me whether we have to either follow or discard Varna Ashrama Dharmas?” asked Syumarasmi. Saint Kapila said thus: “O Syumarasmi! Wise will never enter into any trouble inspite of doing any act. If he is not wise, he will be easily be succumbed to desires. A person who discarded egoism, anger and desires, never feels either for pleasure or for sorrow. By renunciating everything, he will live happily. All the saints are wise and learned. But only one amongst you will have the idea of oneness. Such a person will never entertain any doubt and not bound by desires.” said Kapila.On hearing these words, Syumarasmi said: “O great Kapila! I realised that by abandoning the path enunciated by Vedas, I will never get Moksha. But I will be troubled if I do not believe Vedas. How is this? Kindly clarify.” asked Syumarasmi. Kapila said thus: “There are Sabda Brhma and Para Brahma. One who worships Sabdra Brahma will attain Para Brahma. A person who has no desires in his mind, unenviable, and who controls his sense organs will follow the customs and practices enunciated in Vedas with great faith and devotion. Such a person will always be compassionate towards other creatures. Such person will not be tainted with egoism and selfishness. Such peaceloving Brahmins and Kshatriyas, though they are in Grihasta Ashrama, will attain Moksha. The four Ashrams viz., Brahmacharya, Grihastha, Vanaprastha and Sanyasa are four feet of Dharma. On those four feet, Dharma is standinng firmly. Whatever be the Ashram followed by Purusha, he follows the same Dharma. Whoever relinquishes worldly desires and ambitions and lives peacefully, it does not matter whether he is in any Ashram. Great people abandon their desires and enter Sanyasa Ashram. We cannot find fault with them. Knowledge is the basis for Dharma. Eternal happiness is the root of Dharma. Generosity is the form of Dharma. Therefore, all the four ashrams are adaptable. A person with peace of mind will attain eternal happiness. There is no use of simply studying and chanting Vedas. One should understand the inner meaning of Vedas. A person who does not know the inner meaning of Vedas will only be a reader of Vedas. While reading Veda, it appears as if it is understood well. In fact, it is not understandable. There are three paths to attain Moksha. One is generosity in giving everything to others; the second is control of sense organs; and the last is eternal happiness. One is greater than the other.” said Kapila. Syumarasmi appreciated Kapila for his power of understanding and went away. Therefore, Dharmaja! you also follow the foot steps of Kapila.” said Bhishma. Maha Bharata, Shanti Parva,Fifth chapter (First Part) completed. Om Tatsat Om Tatsat Om Tatsat.

Mahabhart Maha bharat Shanthi parva Fifth chapter (second part). Dharmaja asked Bhishma : “O Grandsire Bhishma! in Vedas, Dharma, Ardha, Kama are mentioned. Amongst these three, which is the best?” “O Dharmaja! In this connection, I will narrate you a story of Kundadhara. One Brahmin intended to perform a Yajna. He had no money with him. He performed Tapassu for the sake of money. The divine bodies deputed one Kundadhara to the Brahmin to enquire about his desire. Kundadhara asked Brahmin about his desire. The Brahmin said that he was in need of money. Kundadhara summoned Manibhadra, a deputee of Kubera. Manibhadra appeared there. “O Mani Bhadra! give this Brahmin sufficient money.” asked Kundadhara. Manibhadra agreed to give money. Meanwhile, Kundadhara entertained an idea. “This brahmin is a humanbeing. He will die one day or other. Therefore, money is not necessary for this Brahmin. If I am able to convince him follow a righteous path, he will acquire enormous wealth.” Kundadhara told the Brahmin about his idea. The Brahmin accepted that idea. Kundadhara prayed the divine powers to bless the brahmin with righteous path. Accordingly, the brahmin intended to perform Tapas. He told Kundadhara: “O Kundadhara! so far my mind is inclined to earn money. With your divine grace, my mind is now fixed in performing Tapas. Now I am not in need of money.Kindly permit me to perform Tapas” asked brahmin. Kundadhara permitted the Brahmin to perform Tapas and disappeared. The brahmin performed Tapas with great devotion.His mind was filled with divine grace and he attained divine powers. “Now I am empowered to give money and kingdoms to those who seek my blessings” the Brahmin thought in his mind. At that time, Kundadhara appeared before the Brahmin. “O Brahmin! you always follow Dharma and practice Yoga ant unite your mind with Atma.” said Kundadhara and disappeared. Dharmaja! this is the story of Kunda Dhara. Now I will narrate another story. One Brahmin along with his wife was living in aforest. He was eking his livelihood by collecting the grains in the fields after harvest. He was strictly performing the principle of non-violence. Even while performing Yajnas, he was offering Havis by burning fruits and not meat, knowing fully well that it was not permitted by Vedas. His wife knew about this but kept quiet out of fear of curses from her husband. But Indra and other deities were not inclined to receive their due shares (Havis). Hence Agni lost his power. At that time, one deer came there and abused the wife of the Brahmin for not educating his husband about the offerings to be made. The deer requested the wife of the brahmin to kill and offer its flesh as Havis to the divine bodies. But the Brahmin did not agree. Then the deer told the Brahmin: “O Brahmin! I have given you divine vision. Look. How Apsarasas, Gandharvas and other divine bodies are waiting for you in the heaven. If you do as I say, you will be taken to heaven.” said the deer. The Brahmin also observed Apsaras and Gandharvas waiting for his arrival. He agreed to kill the deer and offer it as Havis to deities. Meanwhile, the deer appeared before the brahmin in the form of Dharma Devata. “O Brahmin! only to test you I appeared before you as deer. I will tell you one Dharma. Unnecessarily you should not kill animals. But whenever it is necessary, you have to resort to violence. Because we are performing Yajnas, we should not kill animals more than required. Killing animals during Yajna to minimum extent does not amount to violence.” said Dharma Devata. Therefore, Dharmaja! killing animals whereever necessary is a must.” said Bhishma to Dharmaja. “O Grandsire Bhishma! What is the reason behind committing any sin? What is the reason behind performing any righteous deeds? How a person gets rid of either righteous deeds or sinful acts. Kindly tell me.” asked Dharmaja. “O Dharmaja! Human being smells, tastes etc., through sense organs. While doing so, he is influenced by greediness and infatuation. When he is influenced by greediness and infatuation, he will resort to Adharma and commit sinful acts, as a result of which he will be inflicted with sin. Had he known this, he would have avoided his sense organs and control them, as a result of which, he performs righteous deeds only according to Dharma. At the end,he attains Moksha.” said Bhishma. “O Grandsire Bhishma! you told me this complicated subject in a nutshell. Kindly explain me in detail.” asked Dharmaja. “O Dharmja! To make a pot, the potter shall have soft earth, potter wheel and skill to make pots. Therefore, to make anything and everything, skill is essential. We can avoid anger, with the quality of forgiveness; passions by avoiding thinking about them; excessive sleep with eternal vigilance; love and hatredness with courage; fear by avoiding dangers; lust and infatuation towards worldly pleasures by avoiding them; all diseases by taking limited food; all wordly pleasures by awareness that all are not certain; greediness with contentment; etc. By strictly observing the above, one can avoid lustful passions and anger but cannot attain Moksha. But one can attain Moksha by skilfully practising the above.” said Bhishma. “O Grandsire! In this great war, brothers, fathers, grand fathers, relatives and friends were killed only by overambition. How can we avoid this ambition? Kindly tell me.” asked Dharmaja. “O Dharmaja! In this connection, I will narrate you the conversation between Janaka and Mandavya. Once saint Mandavya came to King Janaka and requested King Janaka to punish him in order to kill his ambitions. King Janaka told Saint Mandavya thus: “O Saint Mandavya! The riches and wealth brings us sorrows and vices. If we do not have ambition to acquire wealth and riches, we will not be tainted with sorrows nd vices. Therefore, even if the City Mithila is burnt, I never feel fot that. The happiness which we derive by abandoning ambitions and desires is not equivalent to any lustful pleasure. If we avoid the feelings that “this is mine, these are my people, this is my wealth, these are my relatives, this is my house etc.” our ambitions will wither away gradually.” “O Saint! if one lives peacefully with contentment, by eating what he gets, he will never be influenced by desires and ambitions. But the bad and wicked will never leave avarice and ambition. For avarice, there is no old age disease and death. It will simply take away our life. One who conquers averice and ambition, he attains eternal happiness. Therefore, O saint! dont be influenced by the duals like pleasures and sorrows and live peacefully.” said King Janaka. The same words will apply to you also” said Bhishma to Dharmaja. “O Grandsire! What would be behaviour of a humanbeing ain his last days? I remember you told me about this in the past. But I wish to hear again in detail.” asked Dharmaja. “O Dharmaja! There was a brahmin boy called Medhavi. One day he asked his father: “While the age of the human being is diminishing day by day, what shall he do?” “O my son! every human being shall adopt the four stages in his life viz, Brahmacharya, Grihastha,Vanaprastha and Sanyasa. During Brahmacharya, he will learn Vedas. Then he will marry, beget children, earn money, perform Yajnas, and Yagas. Then Vanaprastha and Sanyasa. Whatelse one can do more than this.” replied father. “O father! since his birth, old age and death will be after him. How can he follow Varna Ashrama Dharma leisurely without the fear of death and old age. He will try to discharge his duties quickly because death will not wait for him till he completes all his duties. Lord Yama will take away his life while he discusses about good and bad leisurely. O my father, both Mruthyu and Amruta are in our body. The lust and passion are our death. Our philosophical thinking is our Amruta. Jnana Yajna is much better than Yajnas performed by killing animals. I prefer to perform Yajna without violence. Desires certainly invite troubles always. There is no greater happiness in this world except abandoning all our desires. We know that the outside world is uncertain, so also, the sensual pleasures. Therefore, have an innersight and keep your mind peaceful.” said the son to his father. “O Dharmaja! try to understand the words of that Brahmin boy and follow them.” said Bhishma. “O grandsire! with what kind of character, one can attain Brahma. Kindly tell me.” “O Dharmaja! by taking limited food, abandoning sensual pleasures and trying to attain Moksha, one can attain Brahma. In this connection, I will narrate Harita Gita. In the past, there was a saint called Harita.He taught to some scholars the following principles: A sadhaka shall leave his house and be averse towards desires. Either by his words or deeds, he shall not intend to cause harm to others and keep friendly relations with others. He shall not be overjoyous towards boasting or be distressed towards curses. He shall not live in dwelling houses. He shall dwell either in temples or in caves. He shall go for begging only at meals time. He shall not receive more than what he needed. He shall always have innersight and unite with his Atma. A Sadhaka of this character will attain Moksha without any effort.” said Bhishma. “O Bhishma! I am a Kshatriya and an emperor. How can I attain that Brahma, by leaving all these royal plesures, and abandoning the sensual happiness etc.” asked Dharmaja. Bhishma smiled at him. “Dharmaja! why you are so hurry. Time will solve all problems. You have to follow time. By efflux of time, you will lose interest on Varna Ashrama Dharmas. Then you will relinquish all your Karmas and be eligible for Sanyas. In this connection I will tell you Vruthra Gita. There was a Rakshasa King called Vrutrasura. He was defeated by Indra. His friends moved him to a safer place. But Vruthrasura was with unperturbed mind and with smiling face. Rakshasa Guru, Sukra Acharya asked Vrutra: “O King Vrutra! you are defeated and all your riches and wealth were grabbed by your enemies. Are you not distressed? What is the reason?” asked Sukra Acharya. “O my Guru! having riches and losing riches are common. They will be coming and going. Only ignorant feel happy when they are rich and distressed when they lose those riches. A wise who knows that all these riches are uncertain never feels distressed when they are lost. By virtue of their past deeds, the creatures will be taking births as divine bodies, human bodies, beastial bodies etc. They die and again take birth. I know about this birth and death circle. Hence I never feel sorry or distressed.” said Vruthra. Sukra Acharya wanted to know his inner feelings. “O King Vruthra! You are the King of Rakshasas. Is it proper on your part to speak like this.” said Sukra. “O Guru! previously, I fought with divine forces and conquered them. I ruled all the three regions and enjoyed all divine pleasures. Now I lost them. I might have committed a sin. Hence I lost all my divine pleasures. Why should I feel sorry for that. Hereinafter,I will remain neutral, without resorting to either good deeds or bad deeds. With purified mind, I will take refuge of Vishnu. While I was fighting with Indra, Vishnu was standing by his side. O Guru! kindly tell me about the virtues of Vishnu” asked Vruthra. Meanwhile, Sanatkumara, a Brahma Manasa Putra, arrived there. Sukra requested him to enlighten Vruthra about Vishnu. Sanatkumara told Vruthra thus: “Vishnu is omnipresent. For Vishnu, earth is feet, sky is head, sides are arms. In this manner, Vishnu is all prevasive. Vishnu will be creating, sustaining and destroying the creatures as a playful act. During the life of a man, there are severl shades. Black, gray, green, ellow, red and white. With respect to his past deeds, he will be enjoying the above shades in the next life. Jeeva will take birth either as good, middle or worst. Divine life is a good birth. Human life is middle birth. Beastly life is worst birth. One who is bad and wicked will have a beastly life in next birth. One who leads virtuous and righteous life in this birth will have divine life in next birth. One who feels always white shade in his mind always thinks about Vishnu.” said Sanatkumara to Vruthra. On hearing those words of Sanatkumara, Vruthra left the mortal body and joined Vishnu.” said Bhishma. “O grandsire Bhishma! Vrithra was such an great intellectual and a devotee of Vishnu. Why he developed animosity with Devendra and fought with him?” asked Dharmaja. “ Indra, with his enormous divine troops waged war against Rakshasa King, Vritrasura. But beholding the mighty Rakshasa troops, Devendra trembled with fear. Vritrasura attacked Devendra like a mountain. With his miracle power, Vritrasura made Devendra to faint. Vasishta, the preceptor of Devendra, with his divine power made Devendra to gain senses and instigated Devendra to fight with Vritrasura. Brihaspati prayed Maha Siva to bless Devendra with victory. The splendour of Maha Siva entered Devendra. Devendra lifted his Vajrayudha to kill Vritra. Maha Vishnu entered Vajrayudha. Then Rudra told Devendra thus: “O Devendra! Vritra did tapassu about Brahma about 60,000 years. Pleased with his tapassu, Brahma blessed Vritra with enormous and fiercest strength. I will destroy that power with my splendour.” said Rudra. At an appropriate time, Indra struck Vritra with his Vajrayudha. Vritra fell down. Divine forces acclaimed Devendra. I already told you that Vishnu entered Vajrayudha. With the touch of Vajrayudha (Vishnu), all the sins of Vritra vanished and he became pure. Then Indra went back to Svarga Loka. Indra was suffering with Brahma Hatya Pataka. (Vritra was a Brahmin. By killing Vritra, Indra was inflicted with Brahma Hatya Pataka.). Indra sought the advice of Brahma. Brahma told Indra to distribute his Brahma Hatya amongst all. Indra summoned Agni, herbs, trees and grass, ladies and water. “Look. As per the advice of Brahma, I divided the Brahma Hatya Pataka into four parts. You have to receive each one part.” ordered Indra. All of them asked Brahma: “O Brahma! we will certainly obey your orderes. But when shall we get rid of that great sin.” Brahma said thus: “O Agni! if any body burns Havis while there are no flames, your sin will pass on to him. O Trees, grass and herbs! If anybody cuts your leaves, small branches etc, unnecessarily, your will sin will pass on to him. O Ladies! if anybody tries to have sexual intercourse with you during periods, your sin will pass on to him. O water! if anybody eases or passes urine in water, your sin will pass on to him. In this manner, you all will get rid of your great sin” said Brahma. Accordingly, Agni, trees, ladies and water received their shares of Brahma Hatya from Indra. Indra got rid of his Brahma Hatya Pataka. Later, with the permission of Brahma, Indra performed Asvamedha Yaga. When Devendra killed Vritra, blood oozed from his body. Later, those blood stains transformed into mushrooms. Brahmins never consume mushrooms as they are considered to be non-vegetarian. Therefore, O Dhramaja! you also conquer your enemies and acquire name and fame.” said Bhishma. But Dharmaja enteretained another doubt: “O Grandsire! I heard that Vritra suffered from fever. What is meant by fever? How it emanated?” asked Dharmaja. “Once, on Kailasa Mountain, Siva along his with his wife, Sati, surrounded by Pramadha Ganas, was holding court. At that time, Sati observed crowds of divine bodies proceeding through Kailasa. “O my husband, Siva, to where they are all going?” asked Sati. “Sati! they are all going to the Yajna to be performed by Daksha, to receive their respective shares of Havis.” said Siva. “Then why you are not going to that Yagna. You have to receive your due share in that Yajna” asked Sati. “Daksha did not invite me to Yaga and did not allot a share in Havis to me. Hence, I am not going” said Siva. Sati enraged with great wrath against Daksha for not allotting a share in Havis to Siva. But she kept quiet. Having understood the feelings of his wife, Sati, Siva along with his Pramadha Ganas rushed to that Yajna and destroyed it. The sages and divine bodies who attended Yajna fled away in all directions. Meanwhile, Brahma approached Siva and told him that Siva will be allotted a share in Havis. On hearing that, Siva remained peaceful. “O Siva! from the sweat on your forehead, a form was created. It is called fever. It overcomes all human beings. If this fever is in one form, it will be hazardous to human beings. Hence, kindly divide the fever in various forms.” prayed Brahma. “O Brahma! as per your wish, I divide fever in the following manner. For elephants, it will be headache; for snakes, it will be its skin; for cows: it will be leg pain; for deers it will be their inability to look back; for horses it will be side pain; for peacocks it will be feather lost; for nightingales it will be eye disease; for parrots like hiccups; for goats in the form of its confusion; for human beings in the form of distress at the time of birth and death.” said Siva to Brahma. Dharmaja! this is the story of fever.” told Bhishma. “O Grandsire Bhishma! for an ignorant, everything is doubtful. What kind of duties he discharges?” asked Dharmaja. “O Dharmaja! Worshipping teachers, serving old and aged; studying and hearing about Vedas are their utmost duties. The same things was told by Narada to Galava. Once Galava asked Narada: “O Narada! I studied many texts and discussed many matters. Still some doubts are lingering in my mind. Kindly bless me with complete knowledge.” requested Galava. “O Galava! Human being shall first know thoroughly about four Ashrams viz., Brahmacharya, Grihastha, Vanaprastha and Sanyasa and discard all acts leading to commtting sin. They shall always involve in doing virtuous deeds with purified mind. They shall always spend time in the company of virtuous people and show compassion towards all creatures. They shall speak softly and worship deities, Pitaras. They shall eschew egoism and shall not beg others for anything. They shall be away from sensual pleasures and maintain control of sense organs. Accusing others and boasting himself shall be stopped. One shall not be Lazy,proud,talkative,jealous, or angry and shall always worship guests. He shall stay where Vedas are studied and discussed, Yajnas are performed and Brahmins are worshipped. If a human being leads the above virtuous life, all his sins shall vanish and he becomes wise.” said Narada to Galava. Dharmaja! with this your doubt is clarified.” said Bhishma. “O Bhishma! the time is eternal and unbreakable. How can a person like me can break this time?” asked Dharmaja. “O Dharmaja! the conversation between King sagara and Saint Arishtanemi clears your doubt. Arishtanemi told King Sagara thus: “The mind of a human being is always disturbed due to the love and affection towards his wife, children, wealth, cattle etc. Such a humanbeing cannot attain Moksha. He might have enjoyed all pleasures during his young age. Atleast, after becoming old, he shall leave his wife and children and retire to a lonely place and start meditation. Then only he will have peace and detachment. But human being always thinks about his wife children and relatives and he cannot live without them. He will be serving them throughout his life. But those wife, children and relatives will never come to his rescue at any time. Therefore, he should maintain detachment towards wife, children and relatives from the beginning. Even if he serves his sons and relatives, they cannot help him in attaining Moksha. Therefore, relinquishing Samsara is best of all. We are beholding daily, several births and deaths. None is bringing anything into this world or taking away anything from this world. If we observe this fact keenly, we will realise that nothing is eternal in this world. Then we look at Moksha. One who is swimming in the ocean of Samsara will never attain moksha. Therefore, human being shall first come out of these duals. One must look at pleasures and sorrows equally. Several kings and emperors ruled this earth. All of them perished in course of time. They never carried anything along with them. One who realises this truth, attains moksha. In this world, earning money is difficult. But while earning money, sorrows and pains will surround him easily. One, who realises this truth, will never be trapped by this birth and death cycle and strive hard for Moksha. Therefore, King Sagara! even if you are in Grihastha Ashrama, keep yourself detached. Dont unnecessarily invole in these loves, passions and affections. Dont feel proud that you are a king. Always think that ruling people is your duty. Then you will attain Moksha” said Arishtanemi. Dharmaja! this will clear off your doubt” said Bhishma. “O Grandsire Bhishma! All Danavas always hate Dharma. How Sukra Acharya happened to be their Minister. How he got that strange name, Sukra.” asked Dharmaja. “O Dharmanandana! the original name of Sukra Acharya was Bhargava. Bhargava got enormous yogic strength. Bhargava grabbed all the riches of Kubera. Kubera approached Maha Siva and told him about Bhargava grabbing his riches. Maha Siva grew angry. He took his Trisool and rushed against Bhargava. Bhargava ran away and took shelter behind a bush. Maha Siva caught him and swallowed him. Maha Siva closed all the outlets in his body except the genital organ. Bhargava came out from the genital organ of Maha Siva in the form of Sukra (semen). From then onwards, Bhargava was called as Sukra.” said Bhishma. “O Grandsire Bhishma! All my doubts are cleared. Still I would like to hear more from you. Kindly tell me about Dharma.” asked Dharmaja. “O Dharmaja! I will now tell you about Parasara Gita. Once Saint Parasara told King Janaka thus: Human being enjoys pleasures either in this world or in the other world in a virtuous manner. If one does virtuous deeds, he enjoys pleasures. If one is involved in wicked deeds, he suffers. If one does not follow Adharma either by words or deeds, or mind and looks, he always travels in virtuous path. Virtuous path means speaking truth, controlling sense organs, controlling mind, and be nonviolent. Our desires are like a chariot. The sense organs are horses tied to that chariot which drag the chariot, as they like. Wisdom are the reins. We have to control the sense organs with wisdom. Then only, chariot like desires will move in a right direction. God has given us long life. But with our unnecessary worries and bad habits, we are cutting short our life to minimum extent. By following virtuous path, one can lead long life with prosperity. By doing wicked deeds, one can get temporary happiness and profits. In long run, they evaporate. Always sorrows are lurking behind pleasures and bite when time comes. Therefore, following virtuous path is best of all. Praising Vishnu, performing Tapas, following Dharma, acquire knowledge and mental peace. However cruel and wicked he may be, if he follows the above path, he certainly transorms into a virtuous being. Veda says that whoever keeps Agni in his house is a virtuous person. Because, mother, father, Guru, righteous path, strength and wisdom are all the forms of Agni. By associating with virtuous people, a wicked will turn into virtuous. By serving Brahmins, Sudras enjoy pleasures both in this world and other world. Human life is uncertain. It is not eternal. By knowing this truth, all human beings are not influenced either by pleasures or sorrows. Everybody shall follow it and be neutral. One should not indulge in doing lesser sinful deeds for getting greater benefit. One also should not abstain from doing a greater virtuous deed though he derives lesser benefit. Everybody shall follow his own Dharma. Without following his own Dharma, performing any amount of virtuous deeds are useless. Brahmin who does not perform Yajnas, a kshatriya who does not protect his citizens, a vysya who does not earn money by lawful means, a sudra who does not serve Brahmins are considered to be followers of Adharma, even though they perform many virtuous deeds. Even one-fourth of lawfully earned money gives more benefit than one crore of money earned by illegal means. If a brahmin, on account of his poverty, is unable to follow his own dharma, he can follow the Kshatriya Dharma or Vysya Dharma but shall not serve others which is Sudra dharma. A vysya who consumes liquor and meat goes to hell. A sudra who is unable to follow his own dharma, may follow Vysya dharma viz., rearing cattle and doing cultivation. O King Janaka! in the past, all human beings were doing virtuous deeds. Unable to tolerate that, Rakshasas possessed humans. With that, human beings abandoned their own dharma. Pride, anger and egoism entered their minds. They stopped studying Vedas and performing Yajnas. Beholding this, divine bodies were annoyed. They went to Lord Siva and sought his advice. Siva sent his Trishool and destroyed the ignorance of Human beings. From then, human beings started studying vedas and performing yajnas as usual. Therefore, King Janaka, you also try to destroy the cruelty and wickedness in humanbeings and develop righteousness and virtuous qualities in them. Now I will tell you about Tapas and its effect. Great sages, Vidyadharas and divine bodies did Tapas and got greatest grandeur. Even Brahma could create the entire universe only by doing Tapas. In the past also, Kings and Emperors did Tapas and got great name and fame. When the human being is vexed with the wealth, wife and children, his only solace is Tapas to give him mental peace. Human being gets sorrow due to greediness and gets happiness due to pleasures. These sorrow and happiness happen in the absence of doing Tapas only. Generally people feel distressed in sorrows and pride in pleasures. But people who perform Tapas enjoy them equally. By doing Tapas, human being gets Dharma, Ardha, Kama and Moksha.” said Parasara to King Janamka. “O Saint Parasara! human beings are divided into four classes according to their characters and activities. But why there are differences in between those classes. Generally it is said that father takes birth as his own son. How far it is true?” asked King Janaka. Parasara said : “O King Janaka! Brahins were born from the face, Kshatriyas from arms, Vysyas from thighs and Sudras from feet. According to their places of birth, differences were created. With which feeling, father instals his semen in the womb of his wife, with the same feeling, son will born. Rishyasrunga was born in the same fashion viz., Rishya Srunga’s father was a saint. Rishya Srunga was also a saint. His mother was a deer. Hence he got a horn on his head.” said Parasara. “O Saint Parasara! Kindly enlighten me about the characteristics of the four classes” asked King Janaka. Parasara said: “There are general and special characteristics to four classes. The special characteristics of Brahmins are--receiving gifts, performing Yajnas, teaching Veda to others. The special charactersitic of Kshatriya is protecting his citizens. Rearing of cattle, cultivation, trade, earning money are the special characteristics of Vysyas. Serving the above three classes is the special characteristic of Sudras. But there are some general characteristics to all the four classes. They are.......telling truth, maintaining cleanliness, practising non-violence; not bearing grudge towards others; performing Sradha Karma to Pitaras; serving guests; leading marital life with his own wife. While following the general characteristics, by performing their special characteristics, people will attain Moksha. One gets sin if he abandons his special characteristics and follows the special characteristics of other classes. Control of mind and control of sense organs are important for a human being. Both will be obtained by adopting non-violence. But during war, non-violence is a must. But there are some remedies. In the war field, one should not kill the enemy if he falls down; if he flees away, if he is deprived of his sword; if he falls down from his horse or chariot. Even if one does many virtuous deeds, they are no match to non-violence. If a warrior dies during a just and non-violent war, he will certainly attain Moksha. If a warrior kills another warrior who is more mightier than him, he will go to higher regions. One does not resort to wicked deeds if he is aware of the fact that his body was made up of five elements and five organs and three characteristics. Death is imminent for those who takes birth. Pleasures or sorrows are also not certain. Will any body trangress Dharma for the sake of this uncertain body? A virtuous and righteous person dies in Uttara Ayana and attains moksha. A wicked and greedy person dies in Dakshina Ayana by committing suicide. The only enemy of a human being is his own ignorance. Due to his ignorance only, he does all kinds of wrong and wicked deeds and at last perish. In whatever class he is born, human birth is best, the reason being that one can attain higher regions only in human form. A human being, whether he gives away all his wealth as charity, takes a holy dip in all rivers and worships guests daily, all should be done without aspiring for any returns. Then only he will attain eternal happiness” said Parasara to King Janaka. “O Saint Parasara! What is the best deed which will help a human being. What is meant by ultimate status. Which is an imperishable deed?” asked King Janaka. “O King Janaka! The best thing is, not influenced by worldly desires. Acquiring knowledge is the ultimate status. Of all the deeds, Tapassu is imperishable. A wise and learned will never care for worldly desires. He always remains neutral. Even though he moves daily in the outside world, he moves as a drop on lotus leaf. That is the result of acquiring knowledge. But ignorant are always enamoured of worldly affairs. They are always attached to sensual desires. Generally, human mind responds for all righteous deeds. If one thinks about God always in mind, such feeling will remain in his mind eternally. But human being, from birth to death, always thinks about worldly affairs and forgets about uplift of his own self. Blind man moves in his house effortlessly from this side to that side. Similarly, an ignorant always moves in Samsara like blind. He never tries to come out of Samsara. One should wash his mind with purified knowledge. Then only the Samsara dirt is removed. Throughtout his life, human being strives hard to fill his belly and satisfy his sexual desires and wastes his precious life. He is not aware of the death lurking behind him to take away his life. Generally, if the wight is more, the boat sinks. Similarly, if the sensual desires are more, the life boat sinks and he cannot cross Samsara river. Desires for acquiring wealth and sensual pleasures are always followed by pains and sorrows. Pleasures are meagre.Therefore, one should cut his ambition for money and desire to enjoy sexual pleasures. Human being always strives hard to feed his wife, children, brothers etc. During his old age, none of his sons and brothers comes to his rescue. Everybody should be aware of the fact that during old age, the knowledge acquired by him will only help him.” said Parasara to King Janaka. King Janaka was very happy with the above teachings.” said Bhishma to Dharmaja. “O Grandsire! you are always praising the greatness of the qualities like control of sense organs, truthfulness, forgiveness etc. Are they so great?” asked Dharmaja. “O Dharmaja! Unless I narrate Hamsa Geeta, your doubts are not cleared. Once, Brahma, in the form of a swan, was moving in a pond. Some Sadhyas, passing that side, saw that divine swan. “O Swan! we are Sadhyas, divine bodies. We heard that you know many things. We got some doubts. Kindly clarify them? Which is the best of all? With which the heart is always united? By which, Purusha will be liberated from the bondage of Karma?” asked Sadhyas. Brahma in the form of swan replied thus: “Forgiveness, control of sense organs, truthfulness are magnificent of all. Of all the other Dharmas, the above are to be glorified. Words which are painful to others, words tainted with immorality, not fit for virtuous deeds are not considered to be truthful. A righteous man never speaks such words. The essence of truthfulness is control of sense organs. The essence of controlling sense organs is Moksha. Therefore, by adopting truthfulness, Moksha will be attained. One who controls his sense organs, he is considered to have adopted all Dharmas. By controlling sense organs, all sins vanish. If the sins are vanished, mind will be purified. That is the way for attainment of Moksha. One who controls his mind and mouth (words), all Vedas, Tapas and charities are handful. Anger is by all means harmful. All vratas, Japa, worship of deities, worshipping Pitaras, Tapas, charities, Yajnas etc. done by a person inflicted with anger are useless. Instead of keeping quiet, it is better to speak some useful words. Therefore, speaking truthful and pleasing words are always better. All deities bless them.” said Brahma in the form of Swan. Then Sadhyas asked Brahma: “O swan! by which this universe is covered? By which Jiva is not shining in our body? For what reason, friends leave us? By which, we attain Moksha?” asked Sadhyas. “The entire universe is covered by ignorance. Tainted with malice and jealousy, Jiva in our body does not shine. Greedy man will be left by his friends. One who always indulges himself in sensual pleasures, never attains Moksha.” said Brahma. “O Swan! who rejoices for himself? Who pleases others? Who is most mightiest of all? Who keeps away himself from quarrelsome path?” asked Sadhyas. “Wise and learned man rejoices for himself. Such wise and learned pleases all others. He is most mightiest of all. Such wise and learned never quarrels with others.” said Brahma. “O Swan! By which, a Brahmin attains divinity. By which Brahmin attains righteousness? By which he becomes wicked? By which he attains humanity?” asked Sadhyas. “By studying Vedas, Brahmin attains divinity. By virtue of his pious deeds, he becomes righteous. By virtue of his wicked deeds, he becomes wicked. By virtue of his constant indulgence in sensual pleasures, and fear of death, he lives as an ordinary human being.” said Brahma. Then Brahma appeared before Sadhyas in his original form. Brahma blessed them and disappeared. O Dharmaja! by hearing Hamsa Gita, are your doubts cleared?” asked Bhishma. “O Grandsire! when one doubt is cleared, another doubt is sprouted. Kindly teach me about Sankhya and Yoga and their difference.” asked Dharmaja. “O Dharmanandana! Sankhyas and Yogis tell that their path is better. To me, both are one and same. Yogis believe factuals whereas Yogis believe what is said in Vedas and Sastras and other texts. But their goal is same. Though there is difference in their paths, their practice is same. Showering love and affection on his fellowmen, adopting best principles and cleanliness are there in both paths. Therefore, there is no difference between Sankhya and Yoga.” said Bhishma. “O Grandsire! when all the principles in both paths are one and same, why there are different scriptures and texts.” asked Dharma Raja. “ Dharmaja! Yogis, by virtue of their divine power, remove all bad qualities like passions, likes and dislikes, desires and anger, and attain higher regions. Those who are deprived of divine power, cannot cut these bonds viz., likes and dislikes, desires, passion and lust. They always indulge in Samsara. Therefore, for a Yogi, divine power is must. If a weak person falls in a stream, he will be washed away. Similarly, yogi without divine power, always indulges in sensual pleasures. If an elephant lies down across a stream, the speed of the stream will diminish. Similarly, yogi with divine power, diminishes the speed of sensual pleasures and turns his mind towards salvation. Even death dare not approach such a yogi. Yogi moves in the outside world as he pleases but he never indulges in Samsara. Yogi attains dexterity in Yoga. Then only he reaches the goal of Moksha.” said Bhishma. “O Grandsire! what are the food habits of a Yogi?” asked Dharmaja. “O Dharmaja! a yogi shall not consume oily foods. Yogi takes limited food and water. He shall not fill the belly because the food is tasty. Yogi eschews Kama, Krodha, sleep, ambitions, and fear. Yogi shall have to stay in a lonely place and control his breath. It is not so easy. It is like walking on the edge of a sharp sword. Such yogi does not show any interest on wordly affairs. He never attaches any importance either to his birth or death. He always remains calm and quiet. Dharmanandana! I explained about the doctrine of yoga.” said Bhishma. “Dharmaja! now I will tell you about Sankhya told by Kapila. Human being first of all shall acquire knowledge. Then he understands all the worldly affairs. These worldly affairs differs from one to other. Beasts, birds, humans, divine bodies, Gandharvas, Pitaras, Sidhas, Garudas, Kinnaras etc. behave in different manner, one is different from the other. It is better to know about their behaviour. Sound for ear, touch for skin, form for eyes, taste for tongue, smell for nose, hunger for stomache, water in fire, earth in water, hands in Indra, legs in Vamana, greediness in wealth, wisdom in Tamas, Tamas in Rajas and Satva in Tamas, are united one in the other. Such Satva quality is connected with Atma. Atma is united with Paramatma. That Paramatma always interested in liberation. Liberation is independent, not connected with any other element. In Prakriti (nature) which is the abode for Satva, Rajas and Tamas, there are 16 Vikaras. They are, 5 main elements, 10 sense organs, and one mind. Atma is connected with Prakriti. Atma is a shining splendid entity. Atma shines of its own accord. There are two forms to Atma. One form enjoys the worldly objects through sense organs. Second form remains neutral, witnessing all that is happening. The Vayu is one inside our body but it works fivefold. Those are Prana, Apana, Vyana, Udana and Samana. If the human being is able to control those five forms of Vayu, he attains inner sight. Such a human being realises the pain and suffering at the time of birth and death, idiotic attitude in young age, likes and dislikes during youth, and the pitiable condition during old age and always tries to emancipate from them. If a human being does virtuous deeds, he enjoys divine pleasures. If one remains neutral, he takes birth as human being and entangles in worldly affairs. One who does wicked and sinful deeds, he will take birth as beasts and birds. A Jnani who realises about Papa and Punya and the differences in births, tries for Moksha. An ignorant never anticipates his impending old age. He always feels for others’ old age and death. One in thousand realises the natural events in his life like youth, middle age, old age and death and always tries for Moksha. The rest feels that they live for ever, without death. O Dharmanandana! there are five faults in our body. They are passion, anger, fear, sleep, sigh. One can eradicate anger with forgiveness; passion without involving in it; fear by avoding dangers; sleep in association with virtuous people and sighing by taking limited food. Sankhya Yogis follow the above methods. Sankhya Yogi keeps aside all worldly objects, gets into a boat of Sankhya, and crosses the Samsara sea with the help of Jnana rudder. In the sea of Samsara, the water is sorrow. The crocodiles are deaths. Snakes are fears. The flow is violence. Interest in sensual pleasures is the silt. Ambitions are whirlpools. Underneath the sea, there are diamonds of happiness and pleasure. The bank of the sea is truth. Jiva, who crosses the sea of Samsara, will be taken by Sun to his Loka. Then that jeeva, with subtle body, travels through a lotus stem. That jeeva will be carried by a wind called Pravaha into cosmos. Then that jeeva unites with Parama Atma.” said Bhishma. “O Grandsire! I got a small doubt. I could not understand whether the Jeeva who unites with Paramatma, remembers his past births and deaths or he forgets about them. After unision with Parama Atma what would be the status of Jeeva. Will he be different from his status on this earth. Does he remember or not about his previous birth, even after salvation. Kindly tell me.” asked Dharmaja. “O Dharmanandana! Saint Kapila told about this in detail. I will narrate the same to you. Human being cannot have knowledge about Atma either by hearing or touching. Human being knows about sense organs through mind only. Wise and learned never benefited in any manner, either by knowing or not knowing, about sense organs through mind. An emancipated soul treats these sense organs as motionless objects. Sense organs discharge their routine duties without the participation of mind. Sadhaka who attains Moksha, beholds the acts of sense organs in immutable state. Sadhaka suppresses the five elements, intellect and mind and unites with Parama Atma. Such Sadhaka never comes back. He attains liberation from birth and death. It is called Moksha. There is no greater state than this. Dharmaja! this is called Sankhya path. There is no other better path except this path to attain Moksha. Dharmaja! you also follow Sankhya path and attain Moksha. So far, I told you about Yogis and Sankhyas. The difference between them is subtle. There is no difference in their vision also. Yogis and Sankhyas follow the same path. The difference is only in names, one is visible in the other. Wise and learned see no difference between these two paths. Human being follows either Yoga path or Sankhya path and tries to attain Moksha. If by chance, they lost their path, they go to Svarga. After enjoying diving pleasures in Svarga again takes birth in the family of rich, wise and learned and continue his practice to attain Moksha. At last, he attains Moksha. Therefore, I advise you to follow the same path.” said Bhishma to Dharmaja. Saint Vaisampayana continued to tell King Janamejaya the story of Mahabharata. MAHA BHARATA SHANTI PARVA FIFTH CHAPTER SECOND PART COMPLETED. OM TATSAT OM TATSAT OM TATSAT.

MAHABHARAT SHANTHI PARVA SIXTH CHAPTER (First Part) Saint Vaisampayana told King Janamejaya the story of Mahabharata. Having been told by Bhishma that Yogi who practises Yoga and Sankhya attains the eternal Parabrahma status, Dharmaja said: “O Grandsire! Uttara Ayana is fast approaching. Few days remained. There are many things to be learnt from you. Kindly tell me what is meant by Akshara(indestructible) and Kshara(destructible).” asked Dharmaja. “O Dharmaja! In this connection, I will tell about the conversation between Saint Vasishta and King Janaka. Listen carefully. Once, King Janaka asked Saint Vasishta thus: “O Saint! Kindly tell me about indestructible, for which there is no beginning, which shall not come again; and which is most auspicious.” asked Janaka. Vasishta told Janaka thus: “Having been endowed with face, eyes, hands and legs everywhere, but not endowed with beginning and end, growth and decline, that entity is called Akshara. Out of this Akshara Tatva, 24 Kshara Tatvas sprouted. Akshara Tatva is differentiated as Prakriti. It is also called Avyakta. From out of Avyakta, Mahat Tatva was born. From out of Mahat Tatva, Ahamkara; from out of Ahankara, Five main elements (Pancha Bhootas) and their five characteristics viz., sound, touch, form, taste and smell; ten sense organs; and one mind were created. These are 24 Kshara Tatvas. These 24 elements are visualised by acquiring Vijnana. But the 25th Tatva which is Parama Tatva is Akshara. This 25th element is not even visualised by wise and learned. Thie 25th element is indestructible, spotless, and endless. This Akshara Tatva cannot move of its own accord. It reflects through the characteristics viz., Satva, Rajas and Tamas and causes births and deaths of human beings. This Akshara Tatva, united with Satva, Rajas and Tamas, goes around the birth and death circle; forgets its original status and keeps itself in a delusion that it itself is the body. While united with Satva, Akshara Tatva performs all virtuous deeds and attains divinity. While united with Rajas, Akshara Tatva performs both virtuous acts and sinful acts and reaps its consequences by undergoing births and deaths. While united with Tamas, Akshara Tatva does all kinds of sinful acts and takes birth as beasts and birds and experiences hell on earth. Akshara Tatva has no colour. While united with Satva, it attains white colour, while united with Rajas, it attains red colour and while united with Tamas, it attracts black colour. Similarly, Akshara Tatva has no specific characteristics. But influenced by Ahankara, it attains several Vikaras. Without Ahankara, Akshara Tatva remains spotless, passionless and peaceful. Akshara Prabhama is second to none. Unable to realise its own status, Akshara Prabhma, united with Ahankara performs all kinds of rituals viz., performing Yajnas, Yagas, one time meals; sleeping on hard surface; performing Vratas, receiving Sanyasa and makes the body to suffer. In fact, this Akshara Tatva has no birth and death. It is spotless and endless. But forgetting its own original status, Akshara Tatva keeps itself under the delusion that all kinds of wicked deeds are its own. When Akshara Tatva realises its original status, it shines like a moon without clouds.” said Vasishta to Janaka. “O Saint Vasishta! with the unioin of man and woman, procreation process continues. But either man or woman cannot of his or her own accord, cannot create human beings. During the process of procreation, skin, flesh and blood are taken from lady and bones, veins, nerves etc are taken from man. This process is effective not only for human beings but also for beasts having two legs and four legs and birds etc. The entire creation is effected only by physical combination of man and woman. We can visualise the characteristics of nature and Purusha but we are unable to know about the path of Moksha. It is told by Vedas that a splendid light which is invisible, endless, spotless and beyond perception by sense organs, is shining. I want to know about that Akshara Tatva which is shining.” asked Janaka. Vasishta said thus: “O Janaka! you have studied several texts of Dharma, Vedangas, Puranas etc. But you never tried to understand them in correct perspective. I affirm that any study which was not understood by the student is nothing but waste . Therefore, listen carefully. Sankhya and Yoka are interconnected with each another. In fact, both are same. For both Sankhya and Yoga, the root is Veda. In this nature, people are divided into three kinds; male, female and neutral. But Atma in a human being has no such distinction. From one seed, another seed grows. Similarly, from one human being another being comes out. Sense organs out of sense organs, mind out of mind are born. But Atma is not born either from any seed or human being or mind or sense organs. Atma has no characteristic, no form or nothing to be done. There are no hapiness or sorrows or bondage to Atma. Though there is no distinction of male or female to the nature, there is such distinction for those which are born from out of nature. The distinction of male, female or neutral be decided depending upon their qualities, forms and nature. But generally people say that the nature also has such distinction of male or female. But it is not correct. There are six seasons but you cannot identify the seasons with their form. We name the seasons depending upon their nature and character. All these characteristics are in nature but they never influence Atma. This is the difference between Akshara and Kshara. These Akshara and Kshara are also called -- one and many, visible and invisible, etc. Fools and ignorant cannot visualise this Akshara Parabrahma. Wise and learned can only visualise this 25th Tatva.” said Saint Vasishta to Janaka. Then Janaka asked Vasishta: “O Saint! Atma is called one and many. Similarly Atma is known as awareness and ignorance; so far you have explained Akshara and Kshara and their distinction. As I am a dull head, I could not understand it properly. Kindly repeat about Sankhya, Yoga.” asked Janaka. Vasishta told Janaka thus: “O King Janaka! Yoga means meditation. It is of two kinds. One is Pranaayama. Second is concentration of mind. The former is Sagunopasana and the latter is Nirgunopasana. Pranayama cannot be practised while passing urine and easing and immediately after taking food. I now tell you about the characteristics of Yogi. Taking limited food, abandoning the desires; control of sense organs; reverting mind from sound, taste, smell etc.; keeping wisdom in mind and reverting mind towards Atma. Yogi shall remain as rock without any desires. Yogi meditates during day and night and shines like a lamp without wind. This is called Yoga. I now tell you about Sankhya. Sankhyas call nature as invisible. Nature has the characteristic of procreation. Hence nature is spread throughout the universe in the form of intellect, egoism, five elements, sensual desires and sense organs. For all these, Purusha is the master. The procreation is done from top to bottom. Destruction is done from bottom to top. At the time of birth and death, the nature gets vehemence. Nature, Kshetra and avyakta are one and the same. It is also called Satva. Jeeva knows about Kshetra. Hence Jeeva is called Kshetrajna. As Jeeva stays in Avyakta Pura, it is called Purusha. Therefore, Kshetra and Kshetrajna are different. Jnana is Avyakta. Purusha is the knower of Jnana. Though this nature is Sagunatmaka, Pususha is Nirguna. This is called Sankhya. Purusha who created these 24 Vikaras, looks for himself and gets Moksha. That Moksha is a non-returnable path. One who knows about this truth has no fear of death. O King Janaka! I explained you about Sankhya and Yoga and Akshara. Now I will tell you about Vidya and Avidya (awareness and ignorance). Vidya means the 25th element viz., Askara Tatva. The invisible Prakriti is Avidya. Mind is the Vidya of sense organs. The five main elements are Vidya for mind. Ahankara is the Vidya for five main elements. Intellect is the vidya for Ahankara. The invisible prakriti is the vidya for intellect. The 25th Akshara Tatva is the vidya for the invisible Prikriti. O king Janaka! I already explained to you about Kshara and Akshara. Some say that jeeva is Akshara and Prakriti is Kshara. Some others say that both Jeeva and Prakriti are Ksharas. The reason being that both Jeeva and Prikriti have no beginning or end and both are having Eswara Tatva. Jeeva, united with Mahat Tatva and Ahankara, thinks that he himself is Prakriti. Then, Jeeva becomes Kshara. The same jeeva, uninfluenced by the elements of Prakriti, remains independent, he is called Akshara. Under the influence of Prakriti, Jeeva thinks thus: “I am ignorant of myself. I think I am Prakriti. Water is different and fish in water is different. In the same manner, I am different and Prakriti is different. But due to Ahankara, I am in delusion that I am prakriti. This Prakriti made me mad. In fact I am different and Prakriti is different. I am spotless. I have no form. I have no connection with Prakriti. I have to be aloof. Is this the fault of Prakriti. No. It is not. Being an unattached one, I joined with Prakriti unnecessarily. I got these forms only due to the union with Prakriti. I developed these loves, affections and passions only due to the union with Prakriti, as a result of which, I am getting birth by birth. Now I am detached from Prakriti. Now I am pure and spotless. There is no need for me to take shelter under Prakriti. In whatever form Prakriti is visible, the roots are passions and egoism. If I am not attracted by them, Nature cannot influence me. Therefore, I have to get rid of Prakriti and attain eternal happiness.” Thus thinking, Jeeva abandons Prakriti and attain Akshara Tatva. Therefore Janaka! As I told you earlier, The contortions of Prakriti are 24. The 25th being Akshara Tatva. The best of all is 26th Tatva, that is Parama Tatva which is eternal. The shining 26th Tatva beholds these 25 Tatvas. Only Sankhyas realise this 26th Tatva. This Para Tatva is also called Brahma. As has been stated earlier, whenever Jeeva abandons Prakriti and looks at Para Tatva, Prakriti also leaves its forms. Then Jeeva attains Kaivalya. After attaining Kaivalya, jeeva unites with Para Tatva. That supreme status is endless. We can realise the oneness and multiness of Jeeva through studying scriptures. Only who has faith and devotion realises this. Jeeva is living under delusion that he himself is Prakriti. Therefore, Jeeva shall first liberate himself from Prakriti. If Jeeva is liberated from Prakriti, he unites with 26th ParaTatva. That Para Tatva is Sivam, Para Brahmam, ancient and superconsciousness. You can teach this to any one who got devotion, faith, control of mind and sense organs and who studied Vedas. Dont teach this to others who are not fit to be taught. You can give away the entire world to such people but not this knowledge.” said Vasishta to Janaka.” O Dharmaja! In the past, this Yoga was taught by Brahma to Vasishta, Vasishta to Narada and Narada told me about this Yoga. Now I taught you about this Yoga. I tell you another story. In the past, King Vasumanta went to forest for hunting where he saw a saint of Bhrigu clan. Vasumanta asked that saint: “O Saint! kindly tell me the Dharma which is to be followed either in this world or in the other world.”. The saint said thus: “O King! We are feeling happiness or sorrow from our own deeds. It is wrong to think that we have to do many tasks with greediness. Everybody climbs the hill for honey but he does not know that he falls down if he slips. One must follow dharma and acquire knowledge with pure mind. One must spend his time in the company of virtuous people. Then only he enjoys pleasure and happiness either in this world or in the other world. One should discharge his duties to the satisfaction of brahmins.One should make charities to those who are fit and eligible.After giving away money, he shall not feel for the same. One shall relinquish his desires and anger and keep his mind steady. For lack of steadiness of mind, King Mahabhisha was expelled from Svarga. With steadiness of mind, King Yayati overcome all his woes.” On hearing the words of Saint, King Vasumanta ceased of his anger and desires and got steadiness of mind.” said Bhishma to Dharmaja. “O Saint Bhishma!Kindly explain about that entity which has no Dharma or Adharma; which is relieved of all doubts, which has no birth and death, which is eternal, pure, total bliss, without decay or sorrows and which is Para Tatva.” asked Dharmaja. “O son of Dharma! in this connection, I tell you about the conversion between King Janaka and saint Yajnavalkya. King Janaka asked Saint Yajnavalkya thus: “O Saint! Kindly tell me about the birth and death and the existence of Prakriti which is avyaktha; Brahma; Para Tatva; and the five elements.” Yajnavalkya said thus: “O King! Creation and destrution is done by Prakriti. There are Ten Kalpas during day time and Ten Kalpas during night time. Creation is done during day time and destrution during night time. All plants and herbs were created for sustenance of this universe. Brahma created five elements and their characteristics. To comprehend them, Brahma created five sense organs, five organs of action. Mind is the controlling authority of these ten organs. Our eyes and ears cannot see and hear of their own accord. Only with the influence of mind only, they can see and hear the objects and sounds in the outside world. Other organs also express themselves with the influence of mind. Even illiterates are aware of this fact. I told you that all organs act according to the commands of mind. If the mind keeps quiet, the ten organs also keep quiet. But mind goes round in all the worldly affairs. Therefore, first of all, we have to control our sense organs by not allowing them to entangle in worldly affairs. Then the mind should be controlled. All this can be achieved only by constant practice. Now I tell you about annihilation (Pralaya). During nights, the invisible Prakriti instigates Purusha influenced by Ahankara. That Purusha, in 12 forms, destroys the world. Then the entire earth be inundated with water. Those waters be destroyed by Time. Time is put to end by Vayu. Aakasa absorbs the Vayu. Mind absorbs Aakasa. Purusha, influenced by Ahankara, swallows the mind. Ahankara immerses in the unmanifested Prakriti. All this happen during night. Soon after night passes, again creation begins. Now I tell you about Aadhyatma, Adhibhoota and Adhidaivata. In our body, feet, anus, genital organ, hands, tongue are called Adhyaatmas. The works done by them viz., walking, excreting, procreation, working, talking are called Adhibhootas. For the above, Vishnu, Sun, Brahma, Indra, Agni are Adhi Devatas. Likewise, eyes, tongue, nose, skin and ears are Adhyatmas. Their characteristics viz., seeing, tasting, smelling, touching and hearing are Adhibhootas. Sun, Water, earth, air and sky are Adhi Daivatas. Similarly, mind is Adhyatma.The characteristics of mind viz., feeling and knowing are Adhibhootas. Moon is the Adhi Daivata of mind. This is spoken by Veda. Likewise, intellect is Adhyatma. Intelligence and knowledge of scriptures are Adhibhootas. Kshetrajna is its Adhi Daivata. Similarly, Ahankara is Adhyatma. Self respect and superiority complex are its Adhibhootas. Rudra is the Adhi Daiva of Ahankara. Now I tell about Prakriti and Purusha. Prakriti with the help of Satva, Rajas and Tamas creates several Vikrities like a game. As we lit one lamp from another lamp, Prakriti also creates several forms from its own form. The following are the characteristics of Satva. Pleasures, happiness, health, good character, shedding anger, cleanliness, glory, steady mind, non-violence, purity, devotion, honesty, shyness, truthfulness, non-greediness, sympathetic, relinquishing desires, and not finding fault with others, are the characteristics of Satva. The following are the characteristics of Rajas. quarrelsome nature, egoism, pride, over ambitious for sensual pleasures, wrath, jealousy, unkind towards others, always desirous of enjoying plelasures, aggrandizement, sorrow and distress are the characteristics of Rajas. The characteristics of Tamas are--always weeping for something or other, over emotional, over eating, unnecessarily arguing with others, stupidity, sadism, are the main characteristics of Tamas. Originally, Jeevatma is unblemished. By joining with Prakriti, Jeevatma attains all kinds of blemishes. Jeevatma is vital and conscious but Prakriti is non-vital. With the splendour of Jeevatma, Prakriti is shining. But always Prikriti influences Jeevatma. Jeevatma is incapable of knowing itself. Jeevatma, influenced by Satva, Rajas and Tamas, indulges in all kinds of activities in the outside world. By doing acts influenced by Satva, Jeevatma attains Svarga. By doing acts influenced by Rajas, Jeevatma gets human birth. By doing sinful acts influenced by Tamas, Jeevatma attains hell called Rourava etc. Whenever Jeeva realises himself, he never entangles in Prakriti vikaras. Jeeva will have an innersight and attains Akshara Brahma Pada.” said Yajnavalkya to King Janaka. Then King Janaka asked Yajnavalkya thus: “O Saint Yajnavalkya! you told me that Purusha has consciousness and vitality and Prakriti lacks in consciousness and vitality. Kindly tell me the reason.”asked King Janaka. Saint Yajnavalkya said thus: “O King Janaka! Saguna is not Aguna and Aguna is not Saguna.(attributable is not non-attributable and non-attributable is not attributable). This Prakriti is Avyakta (invisible) and influenced by Satva, Rajas and Tamas. How can Prakriti gets consciousness as that of Jeeva. Prikriti is not so wise to realise the original form of Jeeva. But Jeeva is capable of realising Prakriti and its characteristics. Therefore, O King Janaka! Prakriti lacks in consciousness and Purusha is conscious about himself. Though Jeeva moves always in Prikriti, he is not influenced by Prakriti and its attributes. This is the relation between Prakriti and Purusha. O King Janaka! so far I told you about Sankhya. Now I tell you about Yoga. Knowledge derived from Sankhya and the strength derived from Yoga have no match to others. But some ignorant people say that Sankhya and Yoga are different. As far as I am concerned, I treat Sankhya and Yoga equal. Manodharana and Prana Yama are two main Yogas. The first is Nirguna and the second is Saguna. Manodharmaa means keeping the mind stable and concentrated. Prana Yama means controlling breath in a specific order; that too, without any inconvenience to body and mind. One who does Prana Yama regularly and controls his sense organs, he attains Yoga Siddhi. But Sadhaka who does Prana Yama shall follow some rules strictly. He should practice Prana Yama daily for some time, without causing any inconvenience to body. In this manner, Sadhaka shall practice Prana Yama day and night. By practising Prana Yama, innerself and outerbody remains pure. To attain Yoga Siddhi, Prana Yama and purity of innerself and outerbody are must. Prana Yama is Saguna Tantra. Now I tell you Nirguna Tantra. One has to unite sense organs with mind, and mind with Ahankara; Ahankara with intellect; and lastly intellect with Prakriti. This is called Dhyana (meditation). One who immreses in Dhyana constantly, he attains eternal happiness. He remains spotless and unblemished. He realises the supreme consciousness. Such a Yogi remains as a lamp where there is no wind. He does not care for any sounds in the outside world, which interrupts his meditation. This is called Yoga path. To follow this path, idleness does not work. He shall always be vigilant. Such a Yogi attains Moksha. At the time of death, if such a yogi leaves his life through his feet, he attains Vishnu Padam; if he leaves his life through calf of the left, he attains Vasu Loka; if he leaves his life through knees, he attains Sadhya Loka; if he leaves his life through anus, he attains Soorya Loka; if he leaves his life through genital organ, he attains Bhoo Loka; if he leaves his life through thighs, he attains Prajapati Loka; if he leaves his life through arms he attains Marut Loka; if he leaves his life through naval, he attains Chandra Loka; if he leaves his life through hands, he attains Svarga Loka; if he leaves his life through chest, he attains Kailasa; if he leaves his life through throat, he attains Saint Nara Loka; if he leaves his life through face, he attains Visve Deva Loka; if he leaves his life through ears, he attains Dikpalaka Loka; if he leaves his life through nose, he attains Vayu Loka; if he leaves his life through eyes, he attains Agni loka; if he leaves his life through eye brows, he attains Asvins Loka; ifhe if leaves his life through forehead, he attains Pitara Loka; and if he leaves his life through upper portion of the head (Brahma Randhra), he attains Moksha, eternal peace and happiness. Now I tell you about the symptoms of death. If one could not find Arundhati star, if one finds his nose chapped, if one finds full moon dirty, his life ends within one year. Whose face shines with more splendor or less splendor, whose knowledge increases or decreases abnormally, his life ends within six months. If one finds decrease in full moon or sun, his life ends within seven days. If one finds the flowers offered to God, emits bad smell, his life ends within six months. If one’s ears or nose disfigured, or his teeth changes its colour, or the light in his eyes diminishes, or his skin turns into black, he gets his death immediately. While the human being is in his last stage of life, his left eye oozes water without any reason and heat emanates from his head. That was his last stage. A yogi realises these symptoms, sits in Dhyana Samadhi and tries to unite Jeeva into Paramatma. Such Yogi, after leaving his life, unites with Paramatma and attains eternal peace and happiness. O King Janaka! you aksed me about paratatva which is very subtle. I tell you in detail. I did Tapas about Soorya. Soorya appeared before me and asked me to choose whatever I like. I chose power to study Yajurveda. He asked me to open my mouth. I opened my mouth. Goddess Sarasvati entered my mouth. My body was burning with great heat. Soorya told me to bear the heat for some time. Accordinly, all the heat subsided. Soorya told me: “O Brahmin! you attain Knowledge of Veda. You learn Sankhya and Yoka. Your mind will be cheerful.” Then Soorya disappeared. I retired to my place and worshipped Goddess Sarasvati. Goddess Sarasvati appeared before me. Beholding Goddess Sarasvati, I got knowledge of Yajurveda. I studied Yajurveda and taught the same to my students. After some time, one day, Gandharva King, Visvavasa came to me. He asked me the following questions: “What is universe and what is non-universe? Who is Mitra and Varuna? What is Jnana and Jneya? What is Tapassu and what is not Tapassu? Who is Soorya and who is Athi Soorya? What is Vidya and what is Avidya? What is to be known and what is to be not known? Which are moveable and which are non-moveable? Which are accepted by Vedas? Kindly tell me about all these things” asked Visvavasu. I told Gandharva thus: “The unmanifested Prakriti covered by past, present and future is called Universe. Purusha (jeeva) is nirguna. Mitra and Varuna are Prakritis of Purusha. Jnana and Jneya, what is tapassu and what is not tapassu, Soorya and Athi Soorya are all the attributes of Prakriti and Purusha. Vidya and Avidya, what is to be known or what is not to be known, moveable and immoveable explain about Purusha and Prakriti. Aja, Avrana, Akshaya, Ateendriya are called Prakriti and Purusha. If these two elements are put together, even Prakriti appears to be Purusha. One who cannot understand Veda does not derive any benefit even by constantly reading Veda, except getting throat sore. Wise and learned who grasp the meaning and essense of Veda, knows about Kshara and Akshara. Then such wise and learned try to leave Kshara and attain Akshara. Knowledge of 25th element viz., Akshara Tatva leads to Para Tatva. It is possible to view Purusha and Prakriti differently. But the 25th element viz., Akshara Tatva and 26th element Parabrahma are one and same. The 26th element is otherwise called Parameswara, Purushottama. That 26th element is eternal, spotless, and blissful.” said Yajnavalkya. Then Visvavasa said: “ I heard about this 25th element and also about Paratatva during the conversations between saints Narada, Jaigeesha, Devala, Kapila, Suka, Sumanta, Paila and other sages and saints. But I could not understand in correct perspective. Hence I came to you. Kindly clear off my doubts.” asked Visvavasu. Yajnavalkya said thus: “O Visvavasu! Is it the fault of those sages and saints or your inability and suspicious mind that is responsible for your misunderstanding? As your mind is tainted, you are entertaining such doubts. First of all, you remove all your doubts from your mind and listen carefully. You know that this unmanifested prakriti and purusha are different. Pususha, combined with this prakriti, is taking different forms and fixed in this birth and death cycle. Then, Purusha is not called Purushottam but Jeeva. Prakriti cannot behold Purusha. But Purusha beholds Prikriti. Purusha, while beholding Prakriti immerses in it and cannot look at Paramatma. But Paramatma always witnesses Purusha (Jeeva). Now I tell you the way to behold Paramatma. Purusha develops intimacy with Prakriti and thinks that he himself is Prakriti. In course of time, he immerses with Prakriti. As a result, he develops egoism. (ahankara). Due to egoism, Jeeva develops love and affection towards worldly objects and desire to possess them. As long as Purusha leans towards Prikriti, he cannot behold Paramatma and remains only as jeevaatma. Whenever Purusha abaondons the idea that he himself is Prikriti, and he is different from Prakriti, then he turns himself towards Paramatma and beholds him. For purusha, birth, old age and death are imminent. With the fear of old age and death he takes shelter under Sankhya and Yoga and abandons love and affection. As a result,he attains the birthless state of Paramatma. All this is happening only due to the thought that Purusha and Prakriti are one and the same. If Purusha abandons that idea, he knows the difference between himself and Prakriti. We know that Purusha and Purushothama are different. But some wise and learned, due to their excessive knowledge and intelligence, entertains a thought that both are same. Even ignorant also thinks that Purushothama and Purusha are different. Only when they shed their ignorance, they know about Purushothama.” said Yajnavalkya to Visvavasa, the philosophy of Paramatma. Having been satisfied with those teachings, Visvavasa saluted Yajnavalkya and went away. Yajnavalkya continued to say to Janaka thus: “O King Janaka! What I said earlier applies to human beings and divine bodies. With the above philosophy only they attain Purushothama. In fact, conquering birth and death is called Mukti. One can conquer birth and death only due to acquiring knowledge. Therefore, acquring knowledge is must. Knowledge is acquired directly from Guru. It is quite immaterial to which caste Guru belongs. One who imparts knowledge is Guru. The desciple acquires knowledge from Guru with utmost devotion. Otherwise, his ignorance never ends. Due to ignorance only, Purusha transforms into Jeeva and entangles into these worldly acts and the birth and death cycle. He never attains Moksha. Therefore, to attain Moksha, acquring knowledge is must. O King Janaka! I told you what all you have asked. Follow them scrupulously.” said Saint Yajnavalkya. King Janaka was very much satisfied with the teachings of Yajnavalkya. O Dharmaja! you have heard the conversation between King Janaka and Saint Yajnavalkya. You also follow the same and attain Moksha” said Bhishma. “O Grandsire Bhishma! Is it possible to attain Moksha without relinquishing Grihastha Dharma.” asked Dharmaja. “O Dharmaja! I will now narrate the conversation between King Janaka and Lady Sulabha. With this, all your doubts will be cleared. In the past, while King Janaka was ruling Mithila, there was a lady called Sulabha. At that time, King Janaka was completely immersed in practising Yoga. Lady Sulabha desired to test the knowledge acquired by Janaka. One day, she went to King Janaka in the attire of a beautiful Sanyasi-begger. Janaka welcomed her and offered her sumptuous food. With a view to test his sensual restraint, Lady Sulabha tried to attract him by exposing her body and by making lustful gestures. Beholding that, King Janaka smiled at her. “O Lady! who are you! from where you have come?What is your destination? Who is your husband? What are you doing?” asked King Janaka. Lady Sulabha kept quiet. Again Janaka continued. “I am the desciple of Saint Panchasikha. I learnt sankhya and Yoga and art of public adminstration through him. As the above three are paths to attain Moksha, I am trying to attain supreme consciousness, Para Tatva. O lady! to attain Moksha, desirelessness is important. Desirelessness attains only through knowledge. I attained both knowledge and desirelessness. Though I am ruling this country and amidst the royal pleasures, I remain detatched and moving as desireless. If anybody applies sandle to my right arm and cut my left arm, I never get angry. Both mud and gold are equal to me. Jnana and Karma are most important. But for me the word of my Guru is important. Some people takes Sanyasa as if Grihastha is harmful. But they always think in their mind about sensual plealsures. Keeping desires in mind and taking Sanyasa is useless. One cannot attain Moksha by shaving his head, wearing saffron clothes and holding stick (danda). Changing attire is not the path for Moksha. Acquring knowledge is most important. While remaining in Grihastha Ashram also one can acquire knowledge about his own self. Such people, at last, gets Moksha. To evade miseries in Grihastha Ashram, some turn to be Sanyasis and wear saffrons. The royal umbrella of mine is equivalent to their saffron attire. Whether it gives pleasures or sorrows, royal umbrella is a must for me. If saffrom clothes give Moksha to Sanyasis, royal umbrella also gives Moksha to me. O lady Sulabha! attaining moksha is possible only through knowledge but not with saffron clothes. Though I am a king, I discarded all these royal pleasures and followed the path of Moksha. Therefore, these royal clothes and umbrellas etc., are not hurdles for attaining Moksha. I know you have come here to test my self control towards royal and sensual pleasures. There is no use about it. O lady Sulabha! you are a brahmin lady and Yogin. You are the wife of others. It appears your husband is not staying with you. But I am Kshatriya and a King of this Kingdom and I am in Grihastha Ashram. I am practising all customs and practices applicable to Kshatriyas with greatest devotion. Your lust towards me is nothing but defaming yourself and you are responsible for your own acts. I know that out of lust and passion towards me, you have come here in this beautiful form. Is it the way Yogins behave? Kindly put an end to your wicked ideas. You appear to be young and beautiful. I wonder how you get such a Yogic powers even at this young age. Kindly tell me.” asked King Janaka. Lady Sulabha replied thus: “O king Janaka! you have spoken most beautiful words. I appreciate. The nature comprises of five elements. All the five elements appear to be mixed with one another but one is not dependent upon another. The five are distinct and separate. In a body, five elements, ten organs, mind and intellect (total 17) are most important. All these appear to be united but they are separate in their own sphere. Though all the human beings are made up of the above 17 elements, each individual is distinct and separate. O king! you have to treat all others alike. You are not different from me. Then how can you ask me from where I have come. O King! you are a Kshatriya and you are ruling your Kingdom by dividing your subjects as good, better and worst and using four skills viz., Sama, Dana, Bedha and Danda and conquering your enemies. Then how you can be called as Yogi, striving hard for Mukti. Is it the Path for Mukti? O King Janaka! You are always desirous of conquest with full of sensual desires. You are not following the path for Mukti. You are boasting yourself that you are wise and learned, which is a mental disease. Better you consult your doctors, take proper treatment and get yourself cured. Even after hearing me also, if you think that why cannot I be liberated, my reply is this: You are a king. You are always involved in Dharma, Ardha, Kama and also in administrative activities. Unless you are helped by your servants you are incapable of doing even your daily rituals. Several beautiful damsels are always surrounded you. Your ministers and generals will be in waiting always. They never allow you to do your own routine works. They always crave for your appreciation. You are not independent for doing anything. You are not even allowed to take food of your own choice. You have to consume what they serve. While making charities you have to think once or twice, whether they are fit to receive. You have to strive hard to acquire wealth and riches, while keeping an eye upon those who are digging pits under your feet. O king Janaka! for Kings, sorrows outnumber pleasures. Then how can kings follow the path of Mukti, especially, when you are saying that you are following the path of Mukti. Therefore, saying that Kings follow the path of Mukti is a blatent lie. O King Janaka! now I come to the point. You told me that Saint Pancha Sikha gave initiation to you about Mukti. But you did not like me when I came to you. Is it the way to behave beyond duals. A man desirous of following Mukti path discards duals and passions. He must remain peaceful and desireless. His mind shall not be disturbed even in precarious circumstances. Yathis shall leave towns and cities and retire to forests. I tried to enter your mind thinking that it is desireless and empty. I realised my mistake. You are not liberated. Besides that, I have not even touched you with my hand or leg. Why you are afraid of me. O King you scolded me and insultled me to the hearing of one and all. Is it the way Kings behave. Does it not harm your name and fame. Is it not the behaviour of wrong and wicked to speak in public, about the pious relationship of man and woman. No wretch speaks like this. Being a King, you resorted to this. I am a Yogin and living like a drop of water on lotus leaf. You are unable to understand me. I doubt whether you got initiation from Saint Pancha Sikha. O king! you discarded Grihastha Ashram and failed in seeking Moksha. You lost both. You are living in a delusion that you know everything. Your following the path of Mukti is a lie. Therefore, when I come to you, your mind is disturbed. This is enough to say that you are a lier. Assuming for a moment that we are not seekers of Moksha, even then our union is not to be blamed. Why because, I was born to King Pradhana. I am Kshatriya lady. My name is Sulabha. My ancestors performed number of Yajnas and Yagas on Satasrunga mountain. I could not find a suitable match for me. Hence I adopted Moksha path. As we both are Kshatriyas, our union is not to be blamed. Having heard that you got initiation through Saint Panchasikha, I have come here to test you whether you are following the correct path. With your words, it is clear that you are not following the path of Moksha and you are a liar.” said Lady Sulabha in one breath. King Janaka kept mum. Smiling at Janaka, Sulabha again said: “O King Janaka! Kindly pardon me. Testing your veracity is nothing but testing fire, whether it is hot or cold. What I did is out of my ignorance. O King Janaka! What all you said is correct. There is nothing wrong or lie. You are to be praised by all sages and saints. Moksha is nothing but Amla in your palm. I know it pretty well. You respected me well. Hence I took liberty to talk like this, humourously. You are not a liar. In fact, I am a liar. Except the words that I have come to test you, the others are all false and blatent lies. I hope you all excuse me for my childish behaviour.” said Lady Sulabha. King Janaka laughed loudly and other Ministers and Generals joined King Janaka. Lady Sulabha remained their for that night and next morning went away. O King Dharmaja! I hope all your doubts are cleared on hearing the conversation between King Janaka and Lady Sulabha.” said Bhishma. Meanwhile, Dharmaja raised another doubt. “O Grandisire Bhishma! How Suka, son of Vyasa, became Sanyasi.” asked Dharmaja. Bhishma told thus: “O Dharmaja! Suka was the son of Veda Vyasa. In his early days, Suka was an ordinary human being. Suka was moving with his fellowmen, ignoring the truth that he is subjected to old age and death. He thought that this body is eternal and immersed in enjoying worldly pleasures. Beholding this, Vyasa was very much worried. He told his son Suka thus: “O my son Suka! Control your mind and sense organs. Dont allow them to enter wrong path. Telling truth, shedding anger, having virtuous character, performing tapassu and practising nonviolence are other forms of Dharma. Following the above Dharma, control your hunger and thirst. Before eating, offer food to divine bodies and guests and eat the rest. Realise that Jeeva is in your body like a parrot in a cage. Withoug realising this, dont act waywardly. Day by day, your life is diminishing. One day or other, you will be succumbed to death. Knowing this also you are drowsing. This body is made up of flelsh and blood. The entire world is as such. One who is addicted to sensual pleasures, never thinks about other world. He never heeds the words of elders.He does not know that he does not know. Following path of sensual pleasures is comfortable in the beginning. Later, it turns to be full of miseries and sorrows. O son, is it proper for you to leave the path of wise and learned and follow the path of wretch and wicked. Change your path and follow Dharma. Listen to the teachings of wise and learned. In the ocean of Samsara, sense organs are water, Kama and krodha are crocodiles. To cross the ocean of Samsara, mental stability is the only way. While humanbeing enjoys the sensual pleasures, suddenly death succumbs him. Then he cannot do anything. Dont be foolish like that humanbeing. It is highly difficult to take birth as brahmin. Due to your virtuous deeds in past life, you are born in Brahmin community. You are wasting your Brahminism.Therefore, detatch yourself from the association of evil forces and develop Tapas, control of sense organs, wisdom and steadiness. O my son! have you taken brahmin birth merely for enjoying sensual pleasures? No. You have to lead a pious and virtuous life in this world, only to enjoy pleasures in other world. Enjoying sensual pleasures is nothing but tightening noose around your neck. Wise never do like that. Fools always hang to the noose, without realising the truth. O my son! your wife, children, friends and relatives are around you till your death. Afterwards, they conveniently forget you. Therefore, forget about them and think about your innerself and total bliss. Know yourself. Old age and death are after human being from his birth. Dont postpone good and virtuous deeds. You dont know when death succumbs you. Death never waits till you complete the virtuous deeds in this life. O my son! your wife and children, friends and relatives accompany you upto burial ground. After cremating your body, they depart in their own way. They never accompany you as you love them. Hence, why should you develop such love and affection towards them? Therefore, abandon these worldly affairs and have innersight. Getting humanbirth is very difficult. You got it. By making human birth as a step in aid, try to attain Moksha. Hence dont be after worldly pleasures.When the mind is always going round the worldly pleasures, there is no use of retiring to forests for meditation. A man can cross the ocean of Samsara by abandoning all worldly pleasures and doing Tapas even in his own house. O my son! prior to this birth, you got so many births. In those birth, you got wives, children, friends and relatives. All are dead. Likewise, wife and children in this birth also will die. Therefore, either yourself or your wife and children, friends and relatives have to die. Yourself, your wives, children, friends and relatives are constantly taking birth and death continuously. Realise this truth. Wise and learned thinks like this. “I am here. But who am I? I do not belong to anybody.” If you think like this, there is no bondage. All the miseries in this birth begins with love and affection towards wife. Wise never falls in love with wife. Acquiring and saving money, without enjoying and giving away to others as charity, is waste. Studying Vedas and acquiring knowledge without virtues is useless. What is the use of knowing about oneself without conquering sense organs? O my son Suka! immediately cease yourself from Samsara; control your sense organs and conquer them for ever.” said Vyasa. Dharmaja! having been taught by his father, Vyasa, in the abovemanner, Suka became a Viragi (man without desires).” said Bhishma. “O Grandisre Bhishma! you told me that Suka is the son of Vyasa. How he was born? who was his mother? Kindly tell me in detail.” asked Dharmaja. Bhishma told thus: “Once Vyasa performed Tapas in Karnikara forest near Meru Mountain, about Siva, to beget a son. Siva appeared before him and asked Vyasa about his desire. Vyasa said: “O Lord Siva! Bless me with a son as powerful as these five elements viz., earth, water, wind, fire and sky. Lord Siva blessed Vyasa with such a son and disappeared. Vyasa returned to his Ashram and was churning Arani to set fire for performing Yajna. At that time, an apsara (divine damsel) by name Ghritachi was passing by that Ashram. Beholding Ghritachi, Vyasa’s mind was disturbed and he ejaculated. His semen fell into Arani. Not knowing this, Vyasa was churning Arani. With the combination of fire in Arani with the semen of Vyasa, a boy was born. He was called Suka. He was shining like fire. River Ganga, in human form, arrived there and bathed the boy. Deer skin and Kamandala were dropped from heaven. Divine bodies sprinkled flowers on the boy. Lord Siva, Parvati, Devendra and others arrived there. All of them performed Upanayanam to the boy. Devendra gave the boy a divine Kamandala. Divine bodies gave the boy clothes which last long. Suka selected Brihaspati as his Guru. Suka studied Vedas under the guidance of his Guru, Brahaspati. But Suka was more interested in playing with his co students than studying Vedas with devotion. Vyasa, as a father, taught Suka Sankhya and Yoga. Vyasa also taught Suka about egoism and love and affection towards friends and relatives and how to discard it. With the teachings of Vyasa, Suka developed Vairagya. Suka was more interested in Sanyas than the other three Ashrams viz., Brahmacharya, Grihastha and Vanaprastha. Suka asked his father, Vyasa to teach him about the path to attain Moksha. Vyasa told Suka: “O my son Suka! King Janaka is the proper person to teach you about the path of Moksha. By birth you are more powerful. Dont go by any other means except by walk. Dont exhibit your egoism before King Janaka. Be polite and obedient.” said Vyasa. Accordingly, Suka went to King Janaka by walk. On hearing about the arrival of Suka, King Janaka sent his Purohit to receive Suka with due honors. The Purohit brought Suka inside the royal palace. King Janaka received Suka, washed his feet and offered his seat of honour. Beholding this, the ministers and courtiers were astonished. King Janaka arranged a dance programme. Beautiful girls danced before Suka. Suka was not moved in any way. He witnessed the programme with stable mind. Janaka deputed his purohit to provide him food and drinks. King Janaka was by his side all throughout and talked to him on various subjects. That day passed. Next day, King Janaka asked Suka about the purpose of his arrival. “My father, Vyasa, sent me to know about the path of Moksha. What is the duty of a Brahmin? How can he attain Moksha” asked Suka. “O Suka! Bahmins, after Upanayanam, follow Brahmacharya and study Vedas. Then, they enter Grihastha Ashram, marry a suitable lady and beget children. They perform Yajnas, Yagas and satisfy Divine bodies and Pitaras with their offerings and worship guests. Later, they follow Vanaprashta by retiring to forests. There they spend their life by worshipping sages and saints. At last they follow Sanyasa Ashram by discarding all desires. At last they attain Moksha.” said Janaka. “O King Janaka! What you said is applicable to ordinary brahmins but not to those who are extremely wise and learned. Is it necessary for a person who realises Brahma with his intellectual insight, to follow the first three Ashrams? What Vedas say about this? Kindly tell me.”asked Suka. King Janaka said thus: “As you said, knowledge and wisdom are essential to attain Moksha. One should acquire knowledge only through Guru. An intellect, at the end, relinquishes those knowledge and wisdom also to attain Moksha. In the past, great sages and saints, in order to protect the human beings from all kinds of evils and miseries, prescribed four Ashrams to be followed. One who follows the four Ashrams properly, certainly attains Moksha. Even otherwise, if anybody attains knowledge and wisdom by virtue of his Punya acquired by him in his past birth, even without fulfilling the last three Ashrams, he attains Mukti even in Brahmacharya, subject to condition that he shall not be influenced by Rajas and Tamas and follows Satva always. If such a human being attains Mukti, he need not undergo the other three Ashrams, as no purpose is served. A human being, by following Satva only, he beholds his own Atma. He thinks that he is in this Universe and the entire Universe is himself. In this connection, King Yayati said that Paramatma is embedded in ourselves. One who knows about himself, need not fear for himself or for others. Then only he attains Moksha. Such a yogi beholds himself in every outside creature and he never causes harm to any creature. He abandons all his desires and does Tapas to attain Moksha. A human being who lives peacefully, treating all creatures equally, without entangling in worldy affairs, uninfluenced by likes and dislikes, pleasures and sorrows etc., such person attains Moksha. What all I said, has already been taught to you by your father. You know much better than I taught. Due to childishness, you entertained some doubts. You dont know what you are. You are a great intellect. Knowledge and wisdom are your born gifts. But you have to strive hard to attain Moksha. Therefore, with strong devotion, you fulfill your desire to attain Moksha. First of all, discard all your doubts and know yourself and your permanent abode from where you have come to this world.” said Janaka to Suka. With the teachings of King Janaka, all the doubts of Suka are cleared. He knows what he is. His mind remained peaceful. He went back to his father, Vyasa. Maha Bharata Sixth Chapter First Part completed. Om Tatsat Om Tatsat Om Tatsat.

MAHABHARAT SHANTHI PARVA SIXTH CHAPTER (Second Part) After taking leave from King Janaka, Suka came back to his father, Vyasa who was teaching Vedas to his students viz., Sumanta, Vaisampayana, Jaimini and Paila. Beholding the return of his son, Vyasa was very happy. Suka touched the feet of his father, Vyasa and sat by his side. Suka narrated the conversation between himself and King Janaka. Later, Suka also joined as student of Vyasa. All the five were studying Vedas. One day, the four disciples of Vyasa prayed Vyasa: “O Guru Vyasa! we are studying Vedas under your guidance. Kindly bless four of us being the foremost of all disciples in this universe and none surpass us.” Vyasa, who knew not what partiality was, astonished for the strange desire of his students. “ Have you not heard that teaching Veda to those who are interested in learning Veda, is nothing but having Brahmaloka in his palm. In this Universe, one attains happiness only after crossing all hurdles in his life. But he shall not be selfish. Is it proper on your part to have such a strange desire in your minds.” asked Vyasa. All the students told Vyasa thus: “If we are confined here in this Ashram, how can we go into the masses and teach Vedas to those who are interested. How can we get Yajnas and Yagas performed by them. How is it possible?” Vyasa understood the actual desire of his desciples. “You would have told me about your wish to go down the hill and enter into villages and towns, instead of telling me in this circuitous way. Have I ever objected to your wish?” said Vyasa with great affection. All the four students fell on his feet and prayed mercy. Vyasa blessed his four students and said : “You go round the three Lokas as you wish and preach about Vedas. But be careful.” Then the four students viz., Sumanta, Vaisampayana, Jaimini and Paila went away. Vyasa and his son Suka remained in the Ashram. One day, Saint Narada visited the Ashram of Vyasa. The Ashram was silent. Chanting of Veda hymns was not heard. Narada asked Vyasa about it. “Narada!my students left me and went away” said Vyasa. “So what? Yourself and your son, Suka are there. Why dont you and your son chant vedas as before.” asked Narada. Vyasa realised his mistake. From then onwards, Vyasa and his son Suka continued chanting Vedas daily. One day there was a gale. Vyasa stopped chanting Vedas. “O father! from where this gale has come” asked Suka. “O my son Suka! Vishnu in divine path and Sun in Pitara path are travelling to and fro. Hence the gale. Now I tell you about the air. Samana vaayu was born from divinity. Udaana vaayu was born to Samaana vaayu. Vyaana vaayu was born to Udaana vaayu. Apaana vaayu was born to Vyaana vayu. Praana vaayu was born to Apaana vaayu. The entire universe is filled with these five vayus. Pravaha, Aavaha, Udvaha, Samvaha, Vivaha, Paraha and Paraaha are seven gods of vaayu. All these are the sons of Adithi. They are all-pervasive and they are combined with the above five vayus. The rains are coming and going only through these vayus. Several divine bodies are flying in aircrafts in air. Due to the speed of their air crafts, gales are emanated in the universe. During these gales, chanting of Vedas is prohibited. Hence I stopped chanting Veda.”said Vyasa. Then Vyasa went to take bath. Then Suka began to chant vedas. Satisfied with this Narada blessed Suka and asked him about his desire. “O Narada! What is acceptable to all the creatures born in this Universe?” asked Suka. “O Suka! I tell you those words spoken to by Sanatkumara to other sages and saints. Speaking truth is itself Tapassu. The knowledge we acquired is our eye. Renunciation is happiest thing. Desires create all kinds of troubles and miseries. If humanbeing is attached to worldly pleasures and bondage, he never attains Mukti either in this birth or even in next birth. Viewing from any angle, Desires and anger are enemies to attain liberation. If both are discarded, samsara will vanish. There is no otherway to attain liberation except discarding desires and anger. Wise and learned attain liberation if they renunciate all Karmas and stop receiving anything from others. The other ways to attain liberation are avoiding unnecessary talk with others and viewing and touching unnecessary things. Those who follow non-violence and control their sense organs without subjecting themselves to distress and ficklemindedness, liberation is nothing but amla in their palm. This is the essense of the words of Sanatkumara. Besides that, one who is influenced by the love and affection towards wife and children, relatives and friends, and one who is influenced by wordly pleasures, he suffers like a deer in a net. He never comes out of the net. Dharma and Adharma, Truth and falsehood, both shall be discarded. By following nonviolence, one can discard Adharma. Without resolving to do any act, one can discard Dharma. With the help of wisdom, one can discard telling truth or falsehood. By acting in the outside world, one gets fear and sorrow. Wise never cares for them because they are coming and going. These five elements, ten organs, mind, intellect are bundled together in this body. Why are you worrying about this body. Why should we worry for the pains and sorrows caused to wife and children, friends and relatives.” said Narada. With these words of Narada, Suka attained complete detachment from the wordly objects. “O Saint Narada! with your kind words, I have become wiser. All my doubts are vanished. I worship Sun and attain Yoga Siddhi and renunciate this world.” said Suka. After taking leave from Narada, Suka went to his father, Vyasa, and expressed his desire to renunciate this world. Vyasa was very happy. Suka saluted his father and was about to start. But Vyasa could not control his affection towards his son. “O my son Suka! Kindly be with me for a while.” asked Vyasa. Now Suka has no love and affection towards anybody, in his mind. Suka left his father and went away. Suka reached Kailasa peak. He sat there facing east and had innersight. Sun appeared before him. Suka prostrated before Sun. Suka was taught about Sarva Atma Tatva by Sun. Now he realised that Atman in everybeing is one and same. All are one and one in all. At that time, Narada arrived there. “O Saint Narada! with your blessings, I attained Vairagya and found a correct path to attain liberation.” said Suka. After abandoning Sat, rajas and tamas, Suka left that place. While going in the sky, Suka requested the hills and trees “O mountains, hills and trees! my father, Vyasa, is coming in search of me. When he calls me, kindly give reply “Oyi” said Suka. The nature agreed for the same. Then Suka proceeded towards north and reached the banks of Ganga River. Suka was going in the sky at lower altitude. At that time, some Apsarasas were taking bath nude in the river Ganga. They have all seen Suka who was a youth. Still they did not feel his presence. They were taking bath as usual. Suka proceeded further. At that time, Vyasa also was going in search of his son, Suka. Vyasa was calling his son “Suka, O my son Suka, where are you?” crying aloud. Even by that time Suka has become Sarva Bhootatmaka. Hence, Suka was not seen by his father, Vyasa. In reply to the cries of Vyasa, the nature was echoing “Oyi Oyi”. Vyasa also reached the banks of Ganges. On seeing Vyasa, Apsaras who were taking bath in river nude, felt shy and hurriedly tied their garments around their bodies. With his divine vision, Vyasa visualised what had happened. He thought that Suka’s desirelessness and his desire towards wordly affiars is proved. While enjoying for his son’s greatness, he felt shy for his inability to discard desires and attachments. At that time, Lord Siva appeared before Vyasa. “O saint Vyasa! On that day when I asked to choose whatever you like, you have chosen for a son who is beyond five elements. I blessed you with such a son. With my blessings and with your divine power, your son, Suka got a status, beyond divine bodies. You have to feel proud of him. O Saint Vyasa! your son’s name and fame shall remain till sun and moon remain in this Universe.” so saying Maha Siva disappeared. O Dharmaja! whoever reads, hears this story of Suka will attain long life and prosperity and liberation at the end” said Bhishma to Dharmaja. “O Gransire Bhishma! you told me about four Ashrams viz., Brahmacharya etc. Who is the deity worshipped by those people following the above four Ashrams, for attaining liberation?”asked Dharmaja. “O Dharmaja! once my father, Santana, told me about the conversation between Narayana and Narada. That conversation clears all your deoubts. Saint Narayana who was Avyaya, Sanatana and Visvatma, was performing Tapas in Badarika vanam. Narada worshipped Saint Narayana and asked him about the path to attain Moksha. Saint Narayana said thus: “O Narada! One which is certain, immoveable and invisible to sense organs, subtle and which is shining in all of us, is nothing but ParaTatva. There is no other God except Para Tatva.” said Saint Narayana. Then Narada asked Narayana: “O Saint! Wise and learned says that you have taken this birth only to save the universe. Kindly tell me about your original form. O Saint! if you think that I possess utmost devotion towards my Guru and also faith in Vedas and if you think that I am eligible to behold your original form, kindly tell me about it.” prayed Narada. Saint Narayana told Narada thus: “O Narada! first of all you attain concentration of mind. Then I bless you with the power to behold Parama Atma.” said Narayana. Having satisfied with those words, Narada went to Meru Mountain. There he saw some people in Swetha Dweepa (white island) on the northern side of Ksheera Sagara (milky ocean). They were without food, with self control and controlling their sense organs. They were not sweating and sweet smell was emanating from their bodies. O Dharmaja! some saints told my father about them which I overheard. Now I tell you what I heard. In the past, there was a king called Uparichara Vasuvu. He was a virtuous king, who possess truthfulness, self control, control of sense organs, devotion towards Vishnu. He was ruling the entire universe. He was interested in performing Yajnas and yagas and worshipping Brahmins. Such a king left his kingdom and retired to forests for performing Tapas. At that time Devendra approached him. “O King Vasu! I wish to make friendship with you. You are a King. Why you perform Tapas? Go and rule your people. I invite you to Heaven. You can come and go to Heaven as and when you like. I am giving you an aircraft. You can travel as you like in this aircraft.” said Indra. Unable to refuse the request of Indra, Vasu received the air craft and was wondering in the sky as he liked. Hence he was called Uparichara Vasuvu. At the beginning of Kalpa, saints viz., Marichi, Angirasa, Atri, Pulaha, Pulastya, Kratu, Vasishta; and Svayambhuva Manu performed Tapas about Vishnu for so many years. Vishnu appeared before them in invisible form and told them thus: “You have performed Tapas about me to attain skills for writing Dharma Sastras. Hence I deputed Goddess Sarasvati for that purpose. The Dharma Sastras to be written by you brings prestige and welfare to all the mankind. Brihaspati takes birth through Angirasa. You teach all Dharma Sastras to Brahaspati. In future, King Uparichara Vasuvu rules this earth. The said Vasuvu will learn all Dhrma Sastras from Brihaspati and in turn he will transmit them to the entire world. He performs Yajnas and Yagas. Uparichara Vasuvu is my staunch devotee. Through him only all the Dharma Sastras will reach each and everyone in this universe.” said Vishnu and disappeared. Then King Vasuvu performed Asvamedha Yaga for which Seven Saints presided over. Those who are equivalent to Seven Saints performed the Yajna as Ritviks. Brihaspati acted as Main Priest. Ekata, Dvita and Trita acted as Sadasyas.While the Yaga was in progress, Vasu did not agree for animal sacrifice as he was against violence. Instead of killing animals in yagna, he got chanted some hymns enunciated in Aranyakas. Having been satisfied with the determination of Vasu, Vishnu received his share in Yajna (Havis) in invisible form. Beholding this, Brihaspati grew angry. “O King Vasu! while offering Purodasam to divine bodies, they personally come down and receive their due share. But Vishnu, received his share in invisible form. It pained me. ?” said Brihaspati. For that, the Sadasyas assembled there pacified Brihaspati and said thus: “O Brihaspati! Kindly subside your anger. That Havis is intended for Hari. He received it. Why are you worrying about it? Is it possible either to you or to us to have the Darshan of Vishnu. Being the Brahma Manasa Putras, we did Tapas for thousands of years to have the Darshan of Vishnu. But an invisible voice from sky was heard thus: “There is an island in Milk Ocean. Devotees of Vishnu who are white in complexion with glorious bodies, controlling sense organs without thirst and hunger are staying there. Vishnu is visible for them only. If you are able to go there, you can also see Vishnu.” said that invisible voice. On hearing those words, we all went to that Swetha Dweepa (Whitish Island). There, we found those glorious bodies with white complexion. We have not so far seen such glorious bodies in the three regions (Mullokas). Before them, appeared a splendid form shining equivalent to thousand Suns. They all praised in one voice “Jaya Pundareekaaksha! Jaya Hrishikesa! Jaya Visvabhaavana! Namaste. Namaste”. Theywere acclaiming Vishnu loudly. We were unable to behold that splendidly shining form. At that tinme again some words were heard from the sky: “O Brahma Manasa Putras! (Sons born out of the mind of Brahma)! Done feel sorry for not beholding Vishnu. Beholding those white complexioned bodies is equivalent to beholding Vishnu. Your Tapas, virtues etc., did not assure you to show Vishnu. Hence dont worry about it. Tapas for thousands of years is itself not sufficient to have Vishnu Darshan.” Having heard those words, we returned back. Therefore, Brihaspati! dont worry about the arrival of Vishnu in person. Kindly proceed with the rest of Yajna.” suggested the Sadasyas. Having satisfied with those words, Brihaspati completed Yajna with utmost devotion. Once, in heaven, divine bodies, sages and saints were discussing about the procedure to the followed in Yajnas and Yagas. All divine bodies resolved for animal sacrifice during Yajnas and Yagas but sages and saints strongly opposed it. Instead of goats (Ajas) offering herbs is sufficient as Aja also means herbs. Meanwhile, Uparichara Vasuvu arrived there. Both divine bodies and sages referred the matter to Uparichara Vasuvu. Uparichara Vasuvu decided in favour divine bodies and accepted animal sacrifice in Yajnas. The sages and saints were enraged with wrath and cursed Uparichara Vasuvu to fall in a cave on earth. Accordingly Uparichara Vasuvu fell in a cave. The divine bodies consoled Vasuvu and blessed him not to have hunger and thirst and bodily pains. Uparichara Vasuvu began to meditate about Vishnu. Having been satisfied with the meditation of Uparichara Vasuvu, Vishnu sent Garuda and sent Vasuvu to Brahma Loka. Uparachara Vasuvu was very happy for the kindness showered on him by Lord Vishnu. O Dharmaja! while narrating about those glorious bodies in Swetha Dweepa, incidentally I narrated the story of Uparichara Vasuvu. Now I continue to tell about Swetha Dweepa. I told you about the arrival of Narada at Swetha Dweepa. Narada beheld the glorious bodies and saluted them. They also welcomed Narada. Narada began to praise Vishnu. Vishnu appeared before Narada with innumerable heads, hands, legs and colours. Omkara, Gayatri Mantra and Veda Mantras were being chanted by Vishnu with innumerable faces. Narada prostrated before Vishnu. Vishnu told Narada thus: “ O sinless Narada! none could behold me. As you have discarded your egoism and with your staunch devotion, you could see me. Choose as you like” Narada prayed: “O Great Vishnu! Whatelse can I ask except your presence.” “O Narada! whoever is not influenced by sense organs; whoever is above the three elements viz., satva, rajas and tamas, who is shining as Atman, omnipresent and spotless, he is called Kshetrajna and Jeeva. They are no other than Vasudeva and Sankarshana respectively. Mind and egoism are Pradyumna and Anirudha respectively. All this is my delusion. I am the 25th Tatva, presiding over the rest 24 Tatvas. I am Parama Purusha. I am Vasudeva about whom all sages and saints were doing penance always. I am the primary vital power in all the moveables and immoveables in this Universe. My vital power is spread all over the universe, otherwise how can this Universe remains active? Jeeva and Body are different. They are not one. Realisation of Jeeva by oneself is nothing but delusion created by me. Jeeva also is equivalent to me, not different and separate from me. Whoever seeks refuge from me with their unshaken devotion, I bless them with Mukti. Adityas, Maruts, Vasuvus, Rudras etc. divine groups, Brahma, four Vedas are all my different forms. Hence they are respected by one and all. I created Brahma and entrusted him the burden of this Universe. I remained neutral, alone, without interfering with his work, by helping Brahma whenever necessary. At times, with a view to cause welfare to the universe, I will be taking several births and doing several acts. I killed Hiranyaksha in Varaha Avatara, Hiranyakasipa in Narasimha Avatara, the entire Kshatriya community in Parasurama Avatara and Ravana Asura in Rama Avatara. I took birth in Yadava community and with the help of Nara as Arjuna, reduced the burden of earth, at her request. In the past, I took two forms as sages Nara and Narayana and safeguarded the entire universe. Later, I took birth as human being and killed Kamsa, Kaala Yavana, Murasura, Narakasura, Banasura etc. While I attempted to kill Banasura, Mahasiva with the help of Divine General, Kumaraswamy, obstructed me. I conquered Mahasiva and killed Banasura. Even prior to that, in the forms of Matsya (fish) and Koorma (tortoise) I protected Vedas and divine bodies. You would have heard those stories. I have done what all I can do to protect Dharma. Soon after I finish my task, I get back to my original form. O Narada! as you have meditated about me with concentrated mind, I revealed to you all about me. “ said Vishnu. Vishnu continued to say: “O Narada! behold these divine glorious bodies. They are deprived of hunger, thirst, sweat etc., emanating flagrance from their bodies. Their bodies are nothing but light. They always think about me. If you remain here anylonger, it disturbs them. Better quit this place.” said Vishnu. After taking leave from Vishnu, Narada went back to Badarika forest and met sages Nara and Narayana. Narada told them in detail about the entire conversation between himself and Lord Vishnu about the essense of Vedas, Yoga, Sankhya. Then Narada went to the assembly of Brahma and taught them about the essense of conversation between himself and Vishnu. Gradually, it spread all over the Universe. As I was taught by my father, Santana, I could tell you about it. The above teaching was acclaimed by sages, saints, divine bodies with great respect. They worship Vishnu with great devotion both physically and mentally. O Dharmanandana! you also worship Vishnu in the above manner. If you want to tell about these teachings to others, assure that they are honest, devotees of Vishnu, controlled their mind and sense organs. Those who read the above teachings will have long life and prosperity.” said Bhishma. Pandavas also followed the above teachings and spent their rest of life with great devotion.” said Vaisampayana to Janamejaya. (Hereinafter, story continues as conversation between Vaisampayana and Janamejaya.). “O Janamejaya! Saint Vyasa was proceeding towards Ksheera Sagara through sky path.” said Vaisampayana. “O Saint Vaisampayana! you told me that attaining Moksha is a happiest thing. But people in this universe are always involved in worldly affairs and activities of Samsara. Leave alone human beings, even divine bodies never thought of Moksha and are always interested in the offerings of Havis during Yajnas and yagas. I am always worried about this. Can you tell me the reason why human beings as well as divine bodies are involved in the bondage of Karma instead of seeking Moksha.” asked Janamejaya. “O Janamejaya! Veda Vyasa taught four Vedas and the great epic Bharata to his students. At that time, myself, Sumanta, Paila and Jaimini were present there. As you asked me, we all asked our Guru Vyasa. With great affection, Vyasa clarified our doubts thus: “I did Tapassu to attain divine knowledge about past, present and future. With the blelssings of Narayana, I attained that knowledge. With the power of that knowledge, I could see what Brahma and others did at the time of beginning of this Kalpa. I will tell you about it. Adityas, Maruts, Vasuvus, Rudras etc. divine bodies, sages, saints, asked Brahma about their duties. Brahma replied: “I am also thinking about it. Let us go and ask Vishnu about this” said Brahma. All of them went to Vishnu and prayed Vishnu. At that time, some divine words were heard by them: “I know the purpose of your visit. Brahma is the Guru for the entire Universe. What he says is final. Even for me also, what he says is final. You all perform one Yajna and offer me Havis in that Yajna”. On hearing those words, Brahma directed divine bodies to perform one Yajna. Accordingly, they performed one Yajna and offered Havis to Vishnu. Vishnu arrived there in invisible form and told them thus: “I am happy you performed Yajna asper my wish. The fruits of this Yajna will accrue to you. Marichi, Angirasa, Atri, Pulastya, Pulaha, Kratuvu, Vasishta are the Brahma Manasa Putras (sons of Brahma, through mind). They are the professors of Vedas. They are eligible to perform Yajnas. As per the conditions, modes and practices, enunciated by them, human beings perform Yajnas in future. You will be given shares (Havirbhagas) in those Yajnas and you satisfy with your due shares. Sana, Sanaka, Sanandana, Kapila, Sanatkumara are also Brahma Manasa Putras. They are endowed with natural knowledge and wisdom. They always think about liberation. They explain Moksha Dharmas to the outside world. For all of you, Mother, father, Guru is Brahma. As per my wish, Brahma rules this universe. Rudra, born from out of my forehead, is worshipped by one and all. Rudra blesses each and every body. This Yuga is called Krita Yuga. During this Yuga, you perform all the deeds defined in Vedas, as told by Brahma and Marichi etc. During this Yuga, you shall not resort to animal sacrifice during Yajnas. There is no doubt about it.Now you can go.” said Vishnu. All the sages, divine bodies saluted Vishnu and went away. But Brahma did not move. Vishnu, with a horse head, with Danda and Kamandala in each hand, chanting hymns from Vedas, appeared before Brahma. Vishnu hugged Brahma. “O Brahma! You are the ruler of the three Lokas. You are the Guru for all. Hence I entrusted the burden of the entire universe to you. It is your duty and responsibility to run this Universe. If you feel any difficulty in running the Lokas, I will interfere and correct the situation.” so saying Vishnu disappeared. From then onwards, in all Yajnas and Yagas, Vishnu was entitled to a major share. Having kept Brahma in charge of the entire Universe, Vishnu remained neutral and all pervasive.” said Vyasa to Vaisampayana and other students. Vyasa continued to say: “O Vaisampayana! I always worship Vishnu who creates, sustains and destroys the universe. I worship Vishnu who is unborn, all pervasive, immortal, master of all divine bodies, schloar of four vedas and who is known only through Atma, eesaana, indestructible, and who gives fruits for all Yajnas and Yagas and all virtuous deeds. O Vaisampayana, Sages and saints, I told you about my past history. You also follow what Vishnu says and worship Parameswara and follow what Vedas said”. said Vyasa. Accordingly, we all followed four vedas and worshipped Vishnu. O Janamejaya! If anybody reads or listens Vishnu Tatva taught by Vyasa, vipra gets the result of reading Vedas and Vedangas; Kshatriya gets victory in every attempt; Vysya gets enormous profits in any venture; and Sudra gets utmost happiness in his life. Unmarried girls get married soon. Pregnant ladies have safe delivery and beget virtuous sons. Issueless become pregnant.” said Vaisampayana. Having heard those words Janamejaya said: “O Saint! The sacred Vishnu names are uncommentable. Kindly tell me about them.” asked Janamejaya. Vaisampayana said thus: “O Janamejaya! In the past, Arjuna asked Krishna about this. Krishna explained Arjuna about the glory of sacred names of Vishnu. Now I will tell you what Krishna told Arjuna. “O Arjuna! yourself and myself are ancient nara and narayana.We both were born on this earth to uplift the mankind. I tell you about the sacred meanings of my names. Listen. Arjuna! Nara means water. Ayana means abode. As I reside always in waters, I am called Narayana. I reside in this Universe and the Universe is within me. Hence I am called Vasudeva. As I am omnipresent and all pervasive, I am called Vishnu. As the entire Universe is within my stomache, I am called Damodara. Food, water, Amruta and Vedas are called Prusni. As they are all within me, I am called Prusni Garbha. As the lighting of Sun, moon and fire are hair on my head. Hence I am called Kesava. To protect the Universe, I adopt Brahminism (Satva) and Kshaatra (Rajas). Brahminism is the quality of Brahmins and Kshatra is the quality of Kshatiryas. Hence Brahmins and Kshatriyas are flourishing in this universe. Creating, teaching and developing are the duties of Sun and Moon. Sun and Moon are discharging their duties properly thus causing pleasure and happiness to this Universe. I am the Sun and Moon. In the forms of Sun and Moon I am looking after the welfare of this universe. By that, some names are attributed to me. I will explain them. Varada, Lokabhavana, Eswara, Hrishikesha etc are my names. As I am grabbing Havis in Yajnas, I am called Hari. Cow is also called mother earth. As I am protecting Cows from their decay, I am called Govinda. As my body is hairless, I am called Sipivishta. I plough this earth. My colour is black. Hence I am called Krishna. I am mostly influenced by Satva. Hence I am called Satvata. As I am beyond decay, I am called Achyuta. I reside in the human body in the form of three elements (dhatu). Hence I am called Thridhatu. As ghee is prepared out of my splendour, I am called Ghrutarchi. As I am the embodiment of Vrusha Dharma, I am called Vrusha. I have no beginning, middle and end. Hence I am called Anadi, Amadhya and Ananta. As I am interested in listening pure and soft words, I am called Suchisrava. At the time of Varaha Avatara, I lifted the mother earth with one horn. Hence I am called Eka Srunga. As I always keep this universe in conscious state with vitality, I am called Virinchi. As I merge in Sun in the form of knowledge, I am called Kapila. Yoga is also called Hiranya. As Yoga itself is in my Garbha, I am called Hiranya Garbha. As I was born in this Unverse for uplifting Dharma, in the form of Nara and Narayana, I am called Dharmajna. While I was doing Tapas in the form of Nara and Narayana on Gandhamadhana mountain, when Maha Siva tried to destroy the Yajna performed by Daksha, Yajna fled away and hid in my chest, as a result, the hair on my chest turned into grass shape. Hence I am called Munjakesa. Maha Siva also chased Yajna and fought with me. I shot one arrow in the shape of battle axe(Parasuvu) against Siva. Siva cut that battle axe. Hence I am called Khanda Parasuvu.” said Krishna to Arjuna. “O Krishna! you said that there was a fight between you and Siva. Who was the winner. Kindly tell me.” asked Arjuna. “Arjuna! while Rudra and Narayana were fighting with each other, Rudra, with his Trishool, hit the chest of Narayana. Rudra caught the neck of Narayana. Brahma hurriedly arrived there and averted further clash. “O Maha Siva! You cause pleasure and happiness to the entire Universe.Hence subside your anger. Wise and learned think that there is no diffence between Vishnu and Siva. The main element is divided into two as Vishnu and Siva. It is well known by Vedas. It is called Siva Kesava Tatva. In fact, there is no diffence btween Siva and Kesava. Nara and Narayana are the earliest of the Universe. We are all born out of them. O Siva! pacify Narayana!” said Brahma. Siva shed his anger and saluted Narayana. Narayana said: “O Siva! Knowing Siva is knowing me also. Serving you is equivalent to serving me, as there is no diffence between us. From today onwards, Sivatsa mark on my chest will glorify as the mark of your Trishool. Black patch of your neck is glorified with the mark of my hand as Srikantha.” said Maha Vishnu. Arjuna! in this manner, there was a compromise between me and Siva, with the mediation of Brahma. Arjuna! I will be acting in this universe in different shapes. You also worship Maha Siva. As I was protecting you every minute, you got victory in Maha Bharata battle. While you were fighting in the battle, Maha Siva in the form of Rudra was running in fornt of your chariot with his Trishool and killing your enemies. Hence you got victory. Better you know about it.” said Krishna to Arjuna as told by Vaisampayana to Janamejaya. Then Janamejaya asked Vaisampayana: “O Saint Vaisampayana! there is no wonder in my grand father, Arjuna, getting triumph while Sri Krishna and Maha Siva was by his side. You have said that Narada, after having Darshan of Maha Vishnu, returned back to Nara and Narayana. Kindly tell me about the conversation between Narada and Nara Narayana.” asked Janamejaya. “O Janamejaya! when Narada returned from Swetha Dweepa, Nara and Narayana welcomed him with due honors. They asked Narada to tell them about Swetha Dweepa. Narada said thus: “With your blessings, I went to Swetha Dweepa and had Darshan of Sri Maha Vishnu. His form and attire is the same as of you. I have seen human beings with white complexion, having control of sense organs and keeping silence. They were worshipping Vishnu with utmost devotion. Vishnu also was moving along with them. Out of love and affection towards me, Vishnu enlightened me about his past and future births and Avataras. That Sweta Dweepa was peaceful. There was no light and air. I also meditated there about Vishnu. Then I took leave from Vishnu and came down here.” said Narada. With the permission of Nara and Narayana, Narada stayed there and did Tapassu for one thousand years. Then Narada proceeded to Himalaya mountains and remained there along with his students. O King Janamejaya! you have heard this story. You also worship Vishnu with great devotion. You will prosper. Whoever hate Hari, never prosper either in this world or other world. Even their ancestors fall in hell. Hari is the inner self for all humans in this Universe. Hating Hari is hating himself. My Guru, Vyasa, is the Avatara of Srimannarayana. The Bharata written by him is worshipped by one and all.” said Vaisampayana. Then Janamejaya said: “O saint Vaisampayana! you told me that Maha Vishnu appeared before Brahma with horse head (Hayagreeva). What was the reason to appear in the form of Hayagreeva. Kindly tell me.”asked Janamejaya. Vaisampayana said thus: “During Pralayam at Yugantham (end of each yuga), Sri Maha Vishnu was in Yoga sleep. After Pralayam, he woke up and began to create new world. Immediately, Ahamkara was born. That Ahamkara was called Brahma. Brahma was born from the naval of Vishnu. At the outset, Brahma created Vedas. Satva element was first born. Brahma was influenced by Satva. Rajas and Tamas became the characteristics of Rakshasas. Madhu and Kaitabha are two Rakshasas. They stole Vedas and hid them underground. “Vedas are my strength, my vision and my guides. Without Vedas I cannot create this universe. Who saves me from this catastrophe.” Brahma lamented. Brahma praised Vishnu. Vishnu, who was lying in waters, rose with horse head (Hayagreeva) and went in search of Vedas. First he went to underground and made Pranava sound fiercely. On hearing that sound, Madhu and Kaitabha rushed towards that side. Meanwhile, Hayagreeva released Vedas and brought them back to Brahma. Then he laid down in waters in his original form. Not finding anybody, Madhu and Kaitabha returned back and did not find Vedas. They searched for Vedas. Instead of Vedas, they found Vishnu. They invited Vishnu for fight. Vishnu killed both Madhu and Kaitabha and allowed Brahma with uninterrupted creation. Brahma again started creation. Since then, of all the forms of Vishnu, Hayagreeva form was greatest. As Vishnu saved Vedas in the form of Hayagreeva, Vedas have the patronage of Maha Vishnu in Hayagreeva form. O King Janamejaya! Hari always causes ups and downs in Satva, Rajas and Tamas., as a result, human beings are born and grown with different qualities and characters. If one is virtuous, the other is virtueless. All Vedas, yajnas and other virtuous acts, five elements are the forms of Srimannarayana.” said Vaisampayana. Then Janamejaya said: “O Saint Vaisampayana! you told me that people with concentrated mind are great. What is meant by concentration? Kindly tell me.” asked Janamejaya. Vaisampayana said thus: “O Janamejaya! in the past, Sri Krishna taught your grand father, Arjuna, at the beginning of Maha Bharata war, about Sankhya, Yoga and their essence. That was called Bhagavad Gita. I heard it long back. Now I tell you about it. This Ekantika Dharma was taught by Narayana to Brahma. Brahma taught Daksha Prajapati about this, who in turn, taught the same to his grand son, Sun. It was passed on from Sun to Manuvu, Manuvu to Ikshvaaku and Ikvaaku passed on the same to all sages and saints as inheritance. Narada got this Ekantika Dharma from Vishnu and told to his students. It was gradually passed on from Guru to Student and it reached one and all in the Universe. But this Ekantika Dharma was not grasped by wrong and wicked because the root for Ekantika Dharma was nonviolence. Sri Hari always likes non-violence. Sri Hari and Kshetrajna are one and the same. But Sri Hari manifests himself in one,two,three or four forms. Of these four forms, Vasudeva is the first and foremost. The second form is Sankarshana. The third form is Pradyumna and the fourth one is Anirudha. Though sri Hari is manifested in so many forms, the invisble divine form is one.That divine form is not visible for sense organs. Those who have great devotion, tapas, control of mind, control of sense organs alone can behold that invisible form. Ekantika Dharma is amla in the hands of peaceloving people. To wipe out all kinds of sorrows from mind, this Ekantika Dharma is the only weapon.” said Vaisampayana. Now Janamejaya entertained a doubt. “O Saint Vaisampayana! Instead of observing this Ekantika Dharma, people are performing worships, Vratas etc. What benefit they derive from those worships and Vratas. Why people resort to such worships and Vratas? Kindly tell me.” asked Janamejaya. Vaisampayana said thus: “O King Janamejaya! I already told you that our mind is influenced by attributes like Satva, Rajas and Tamas. Of those Satva is best. The welfare of those who are influenced by Satva will be looked after by Maha Vishnu. They are Ekantikas. Except thinking about God, they have no other avocation. The people who are influenced by Rajas and Tamas are always interested in worldly affairs and sensual pleasures. Such people are not eligibel for the grace of Sri Hari. Those who observe Ekantika Dharma and who worship God with concentrated mind, always stay in the heart of Sri Hari. There is no difference between them and Sri Hari. The same was taught by Vedas. Our guru Vyasa also told the same to us. I am purified with Ekantika Dharma. O Janamejaya! if you are inclined to observe Ekantika Dharma, you also worship Sri Hari with concentrated mind and attain eternal happiness.” said Vaisampayana. On hearing this, Janamejaya asked Vaisampayana: “O Saint! In this world, there are several disciplines viz., Vedas, Sankhya, Yoga, Pasupata, Pancharatra etc. etc. For studying those disciplines, what kind of devoutness one has to follow. Or are there different dovoutness for each discipline. In fact, who taught these disciplines?” asked Janamejaya. Vaisampayana said thus: “O King Janamejaya! The origin of Vedas, Sankhya, Yoga and other disciplines is Sriman Narayana. These discplines are the ways and means to reach Sriman Narayana. Vedas were taught by Vyasa, son of Narayana. Sankhya was taught by Kapila. Yoga was taught by Hiranyagarbha. Pasupata was taught by Siva. Pancharatra was taught by Vishnu. Pancharatra is also called Vaishnavam.” said Vaisampayana. Now, Janamejaya entertained a doubt. “O Saint Vaisampayana! I heard that Vyasa was the son of Parasara. Now you said that Vyasa was the son of Narayana. How was it possible?” Janamejaya. Vaisampayana said thus: “After finishing the writing of Bharata, Vyasa was taking rest in Himalayas. His students were serving him. Vyasa was teaching Vedas and its meaning, Bharata and its meaning to his students. At that time, myself and other students prostrated before Vyasa and asked him: “O Guru Vyasa! it is said that you are the son of Narayana. How was it possible” With graceful eyes, Vyasa said thus: “At the inception, Narayana intended to create humanbeings. First he created Brahma from a lotus sprouted from his naval. Brahma created the entire Universe. From out of face of Brahma, Vedas were born. To study those Vedas, Vishnu intended in his mind to create a person called Apantaratama. Apantaratama asked Vishnu the purpose for which he was created. “You study Vedas with concentrated mind and divide them subjectwise” ordered Vishnu. At that time, all the Vedas were in one form. Apantaratama studied them carefully and divided them into four, subjectwise. (Division is called in Sanskrit as Vyasa. Hence Apantaratama is called Vyasa. All praises and stotras are compiled as Rigveda; all rituals are compiled as yajurveda, all hymns rendered as songs musically are compiled at Sama veda and all war craft and other trantras and skills useful at the times of war and peace, are in Adharvana Veda. Most of the mantras in Rigveda appear in other Vedas also. Originally Veda was divided into Rigveda, Yajurved and Sama veda. Therefore it is called Trai Veda. (Three vedas). Of late, Adharvana Veda was compiled and added picking up mantras from other Vedas.). Then Vishnu called Apantaratama “O Vyasa! (the divider of Vedas)! come here. You are my son. You remain in this Universe in all Manvantaras. You take several births as Veda Vyasa (divider of Vedas). You are endowed with knowledlge of three times, past, present and future. In future, you take birth as the son of Parasara and your sons (Dhritarashtra, Pandu ) rule Kuru dynasty. They and their sons fight amongst themselves and perish. O Apantaratama! in course of time, again Vedas merge together. Again you have to divide them subjectiwse. You have to clear all doubts of Dharma. You study Sankhya and Yoga. You will be worshipped by one and all. Inspite of all these qualities, you never get Vairagya. But you beget a son. Your son attains Vairagya. You can go as you like”. Vishnu disappeared. With the blessings of Vishnu, I attained knowledge of three times. Hence I became the Manasaputra of Vishnu. So far I have taken several births. In every birth, I worship Vishnu with greatest devotion and got the blessings of Vishn” said Vyasa to Vaisampayana. This is all about the previous births of Vyasa.” said Vaisampayana to Janamejaya. “ O Janamejaya! that was about the conversation of Narada with Narayana as told by Narada to Nara Narayana at Badarikashram; about Narada narrating about swetha dweepa; about Narada performing tapas at Badarika Ashram with the permission of Nara and Narayana and again going back to Himalayas; about Hayagreeva as told by Vyasa to all of us in the presence of Sri Krishna and Dharmaja etc.; about Krishna explaining about Vishnu names to Arjuna; about Vyasa teaching Vedas, Sankhya, yoga, Pasupata, Pancharatra, Ekantika Dharma to all of us in the presence of Dharmaja etc. As you asked me about them, I told you. In this Universe, there is no other dharma except Ekantika Dharma which is best of all.” said Vaisampayana to Janamejaya. The above story was told by Bhishma to Dharmaja. “O Grandisre Bhishma! you explained me about all Dharmas. But I do not which is the best of all. Kindly tell me.” asked Dharmaja. “O Dharmaja! All dharmas are best. There is nothing waste or not to be followed. People follow their own dharma whichever they like. Such Dharma yields them good results. Day in and day out, we have been seeing people following their own dharma. Once, while going round the Universe, Narada visited Devendra. Devendra welcomed Narada and honoured him and offered him due seat. Mahendra asked Narada: “O Narada! you have been roaming around the earth. Have you ever found any thing which is amazing?” asked Devendra. Then Narada told him a story which is an answer to your question. Narada told Devendra thus: “Towards south of Ganga river, there was a town called Maha Padma. There lived a virtuous brahmin called Bhrigu. He was endowed with virtuous qualities, viz., following Dharma, non-violence, speaking turth, control of sense organs, contentment, wrathlessness, performing divine and Pitara rituals and worshipping guests etc. He begot two sons who are obedient and virtous. “Which are the acts according to Dharma? By performing which acts one can attain welfare?” is the doubt entertained by him in his mind. He was always thinking about it. One day, a brahmin guest arrived at his house. Bhrigu worshipped him and offered sumptuous food. While the guest was taking rest, Bhrigu asked him: “O virtuous Brahmin! I have been daily trying to have Atma Darshan. But as I am entangled in worldly affairs, I could not get Atma Darshan. Kindly tell me the way to get Atma Darshan!” asked Bhrigu. “O Bhrigu! Same case with me also. I am also trying to find a solution but in vain. Some may get Atma Darshan by performing Tapas, some by performing Yajnas and yagas and some others by performing desireless acts. I also heard that Atma Darshan can be had by worshipping father and mother; by worshipping God with utmost devotion; by performing virtuous and pious deeds; by having good conduct and character; by controlling sense organs and living with peaceful mind; by adopting non-violence etc. There are several paths of dharma which are not so easy to follow. Gomati river flows through Naimisaranya. There was also a tank called Maha Padma. On the banks of that tank, a serpant called Padma was living. He was so virtous. He was kindhearted and he performed tapas, Yajnas and yagas. He also likes guests very much. You go and have darshan of that serpant, Padma. Your doubt will be cleared.” said the brahmin guest. Having been satisfied with the words of the guest, after taking permission from his wife and relatives, Bhrigu proceeded to Naimisaranya and reached the residence of Padma, the serpant. The wife of Padma worshipped Bhrigu and asked him about the purpose of his visit. “I have come to meet your husband. Where is he?” asked Bhrigu. “My husband acts as the rein of the chariot of Surya, once in a month. Now it is the turn of my husband. He has gone to Surya Loka. He will return after eight days. If you tell me the purpose of your visit, I will help you.” said the wife of Padma, the serpant. “Madam! I have no other work except meeting him. I wait in the adjoining garden till he comes. Soon after he comes, kindly inform him about my arrival.” said Bhrigu. Six days passed. Bhrigu did not take any food or water during these six days. The wife of Padma, his children, relatives came to Bhrigu: “You have not taken any food for six days. We are very particular about our guest. Without other word, kindly take some food. We have brought fruits, food etc. Kindly receive them.” said the wife of Padma, the serpant. “You need not tell me this much. I have come to meet your husband. Till I meet him, I never take any food. I have no desire to take food and water. You told me that your husband arrives within 8 days. So far six days elapsed. Still two more days are there. I do not take any food for these two days. If he does not come on eighth day, I will take whatever you offer.” said Bhrigu. They all accepted his words and retired to their houses. On eighth day, Padma, the serpant returned. His wife informed him about the arrival of the brahmin guest, Bhrigu. “ Eight days back, a Brahmin guest came to our house. That Brahmin desires to meet you personally. He did not take food all these eight days. You immediately go and meet him.” said his wife. “What the hell you are talking. Why should I go and meet a brahmin guest. You know that Divine bodies, Asuras etc. respect me. How can you ask such a great personality like me to go and meet an ordinary brahmin.” said Padma, the serpant. “Oh my husband! I do not mean that. I know that you are a great and respectable person. But a brahmin has come to meet you. He has been waiting for you since eight days. Is it proper on your part to disrespect him? What would be the benefit you derive by denying his request. Would you like to destroy all Punya earned by you, your virtuous character and your knowledge and intellingence, by subjecting a Brahmin to disgrace. By disrespecting a Brahmin, you will be afflicted with the sin of Brahma Hatya. Elders say that a person attains knowleldge by observing silence; attains welfare by doing charitable deeds; attains heavenly pleasures by fulfilling others’ desires. Hence suppress your egoism and meet that Brahmin who is in wait for you.” said the wife of that serpant. Padma, the serpant realised his mistake. “O my lady! in fact I was hurt when you asked me to meet an ordinary brahmin. You taught me Dharmas which vanished my anger and pride and saved me from doing Adharma. Due to this pride and anger only, in the past, Karta Veeryarjuna and Ravana were killed by Parusurama and Raghurama respectively. A great calamity is avoided by your teachings. Otherwise, I would have drowned in hell. I am now going to see that Brahmin.”. So saying Padma went to that Brahmin. Beholding Padma, the serpant, Bhrigu was very happy. They both exchanged welfares. They both sat under the shade of a tree. “O Brahmin Bhrigu! you have been waiting for my arrival since eight days without taking any food. What can I do for you!” asked Padma, the serpant. “O serpant King! I heard about you and your virtues. Hence I have come to see you. I heard through your wife that you have gone to Surya Loka to drag the chariot of Surya. Hecne I have been waiting for you. You have to clear all my doubts.” said Bhrigu. “It is a pleasure for me to clear the doubts of a great personality like you.” said Padma, the serpant. “O serpant king! Leave alone my doubts. you can clear them later. While you were dragging the chariot of Surya, what are the amazing events that occurred. Kindly tell me.” asked Bhrigu. “O Bhrigu! The greatest wonder is Aditya (Sun). Due to his shining only, the entire creation is living with vitality. With the power of sun rays only, divine bodies, Valakhilyas and other saints, Sidhas, several species of birds have been living happily. With the heat emanated from Sun only, the water on earth evaporates and forms into clouds and again showers on earth in the form of rain. Are there any other wonders than the above. O Brahmin! Sun causes rains. Again he evaporates the rain water and attracts towards him. Is there any other wonder than this? Due to the shining of sun only, all the seeds are sprouting into plants and transforms into huge trees. Is it not a wonder? The invisible God himself is shining through Sun only. Is it not a rarest wonder? One day, at noon time, in the sky, a person came against the chariot of Sun. He was shining like a second sun. Sun offered his hand to him. He took the hand of Sun and merged into Sun. I gathered my courage and asked Sun about that personality. Sun, with gracious looks, said thus: “He is not either divine body, or Yaksha, Gandharva, Naga etc. He is a poor brahmin, living by gathering grains in harvested fields. But he led virtuous life by eating fruits and drinking water. He has no desires and never aspires for anything not meant for him. He always wishes welfare of others. Hence he attained Sidhi and entered Surya Loka.” said Sun. O Brahmin Bhrigu! I have seen several such wonders.” said Padma, the serpant king. “O Serpant king! with your words, all my doubts are cleared. I will go.” said Bhrigu. “You have come all the way from your place to my house but you are leaving without asking me anything. Kindly ask me. I will clear your doubts. I am in your heart and you are in my heart. In both of us, the entire Universe is there. Therefore, discard all your sorrows and be happy.” said Padma, serpant king. “O serpant King! what you said is correct. All the creatures in this creation are one and equal. There is no difference between them. Now I have become wise. I realised my soul. I start to treat all others equally. I take leave.” so saying Bhrigu left Padma, serpant king and went to Saint Chyavana. O Dharmaja! this story was told by Bhargava to Narada; Narada to Indra and Indra to Vasuvus and Vasuvus told me this story. Now I tell this story to you.” said Bhishma to Dharma. MAHA BHARATA SHANTHI PARVA PART 2 COMPLETED. SHANTHI PARVA COMPLETED IN FULL OM TATSAT OM TATSAT OM TATSAT.