(Kavitraya) MAHAA BHAARAT
(In Simple English)

Originally written in Sanskrit by Bhagavan Veda Vyaasa
(Krishna Dvaipaayana)
Translated into Telugu (a Regional Language of South India)
b y
Sri Nannaya Bhattaarakah
Sri Tikkana Somayaaji
Sri Yerra Pragada.
in Eleventh Century
( popularly known as Kavitrayam)
Commentary in simple English
by Sri. M.V.Subrahmanyam,
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 innermeaning 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 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.
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.
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.