(Kavitraya) MAHAA BHAARAT
(In Simple English)

Originally written in Sanskritby 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.
MAHABHARAT
SHANTHI PARVA
SIXTH CHAPTER
(First Part)
Saint Vaisampayana told King Janamejaya the story of Mahabharata.
Having been told by Bhishma that Yogi who practises Yoga and Sankhya attains the eternal Parabrahma status, Dharmaja said: “O Grandsire! Uttara Ayana is fast approaching. Few days remained. There are many things to be learnt from you. Kindly tell me what is meant by Akshara(indestructible) and Kshara(destructible).” asked Dharmaja.
“O Dharmaja! In this connection, I will tell about the conversation between Saint Vasishta and King Janaka. Listen carefully. Once, King Janaka asked Saint Vasishta thus:
“O Saint! Kindly tell me about indestructible, for which there is no beginning, which shall not come again; and which is most auspicious.” asked Janaka. Vasishta told Janaka thus:
“Having been endowed with face, eyes, hands and legs everywhere, but not endowed with beginning and end, growth and decline, that entity is called Akshara. Out of this Akshara Tatva, 24 Kshara Tatvas sprouted. Akshara Tatva is differentiated as Prakriti. It is also called Avyakta.
From out of Avyakta, Mahat Tatva was born. From out of Mahat Tatva, Ahamkara; from out of Ahankara, Five main elements (Pancha Bhootas) and their five characteristics viz., sound, touch, form, taste and smell; ten sense organs; and one mind were created. These are 24 Kshara Tatvas. These 24 elements are visualised by acquiring Vijnana.
But the 25th Tatva which is Parama Tatva is Akshara. This 25th element is not even visualised by wise and learned. Thie 25th element is indestructible, spotless, and endless. This Akshara Tatva cannot move of its own accord. It reflects through the characteristics viz., Satva, Rajas and Tamas and causes births and deaths of human beings.
This Akshara Tatva, united with Satva, Rajas and Tamas, goes around the birth and death circle; forgets its original status and keeps itself in a delusion that it itself is the body. While united with Satva, Akshara Tatva performs all virtuous deeds and attains divinity. While united with Rajas, Akshara Tatva performs both virtuous acts and sinful acts and reaps its consequences by undergoing births and deaths. While united with Tamas, Akshara Tatva does all kinds of sinful acts and takes birth as beasts and birds and experiences hell on earth.
Akshara Tatva has no colour. While united with Satva, it attains white colour, while united with Rajas, it attains red colour and while united with Tamas, it attracts black colour. Similarly, Akshara Tatva has no specific characteristics. But influenced by Ahankara, it attains several Vikaras. Without Ahankara, Akshara Tatva remains spotless, passionless and peaceful. Akshara Prabhama is second to none. Unable to realise its own status, Akshara Prabhma, united with Ahankara performs all kinds of rituals viz., performing Yajnas, Yagas, one time meals; sleeping on hard surface; performing Vratas, receiving Sanyasa and makes the body to suffer.
In fact, this Akshara Tatva has no birth and death. It is spotless and endless. But forgetting its own original status, Akshara Tatva keeps itself under the delusion that all kinds of wicked deeds are its own. When Akshara Tatva realises its original status, it shines like a moon without clouds.” said Vasishta to Janaka.
“O Saint Vasishta! with the unioin of man and woman, procreation process continues. But either man or woman cannot of his or her own accord, cannot create human beings. During the process of procreation, skin, flesh and blood are taken from lady and bones, veins, nerves etc are taken from man. This process is effective not only for human beings but also for beasts having two legs and four legs and birds etc. The entire creation is effected only by physical combination of man and woman. We can visualise the characteristics of nature and Purusha but we are unable to know about the path of Moksha. It is told by Vedas that a splendid light which is invisible, endless, spotless and beyond perception by sense organs, is shining. I want to know about that Akshara Tatva which is shining.” asked Janaka. Vasishta said thus:
“O Janaka! you have studied several texts of Dharma, Vedangas, Puranas etc. But you never tried to understand them in correct perspective. I affirm that any study which was not understood by the student is nothing but waste . Therefore, listen carefully.
Sankhya and Yoka are interconnected with each another. In fact, both are same. For both Sankhya and Yoga, the root is Veda. In this nature, people are divided into three kinds; male, female and neutral. But Atma in a human being has no such distinction. From one seed, another seed grows. Similarly, from one human being another being comes out. Sense organs out of sense organs, mind out of mind are born. But Atma is not born either from any seed or human being or mind or sense organs. Atma has no characteristic, no form or nothing to be done. There are no hapiness or sorrows or bondage to Atma.
Though there is no distinction of male or female to the nature, there is such distinction for those which are born from out of nature. The distinction of male, female or neutral be decided depending upon their qualities, forms and nature. But generally people say that the nature also has such distinction of male or female. But it is not correct.
There are six seasons but you cannot identify the seasons with their form. We name the seasons depending upon their nature and character. All these characteristics are in nature but they never influence Atma. This is the difference between Akshara and Kshara. These Akshara and Kshara are also called -- one and many, visible and invisible, etc.
Fools and ignorant cannot visualise this Akshara Parabrahma. Wise and learned can only visualise this 25th Tatva.” said Saint Vasishta to Janaka.
Then Janaka asked Vasishta: “O Saint! Atma is called one and many. Similarly Atma is known as awareness and ignorance; so far you have explained Akshara and Kshara and their distinction. As I am a dull head, I could not understand it properly. Kindly repeat about Sankhya, Yoga.” asked Janaka. Vasishta told Janaka thus:
“O King Janaka! Yoga means meditation. It is of two kinds. One is Pranaayama. Second is concentration of mind. The former is Sagunopasana and the latter is Nirgunopasana. Pranayama cannot be practised while passing urine and easing and immediately after taking food.
I now tell you about the characteristics of Yogi. Taking limited food, abandoning the desires; control of sense organs; reverting mind from sound, taste, smell etc.; keeping wisdom in mind and reverting mind towards Atma. Yogi shall remain as rock without any desires. Yogi meditates during day and night and shines like a lamp without wind. This is called Yoga.
I now tell you about Sankhya. Sankhyas call nature as invisible. Nature has the characteristic of procreation. Hence nature is spread throughout the universe in the form of intellect, egoism, five elements, sensual desires and sense organs. For all these, Purusha is the master. The procreation is done from top to bottom. Destruction is done from bottom to top. At the time of birth and death, the nature gets vehemence. Nature, Kshetra and avyakta are one and the same. It is also called Satva. Jeeva knows about Kshetra. Hence Jeeva is called Kshetrajna. As Jeeva stays in Avyakta Pura, it is called Purusha. Therefore, Kshetra and Kshetrajna are different. Jnana is Avyakta. Purusha is the knower of Jnana. Though this nature is Sagunatmaka, Pususha is Nirguna. This is called Sankhya.
Purusha who created these 24 Vikaras, looks for himself and gets Moksha. That Moksha is a non-returnable path. One who knows about this truth has no fear of death. O King Janaka! I explained you about Sankhya and Yoga and Akshara. Now I will tell you about Vidya and Avidya (awareness and ignorance).
Vidya means the 25th element viz., Askara Tatva. The invisible Prakriti is Avidya. Mind is the Vidya of sense organs. The five main elements are Vidya for mind. Ahankara is the Vidya for five main elements. Intellect is the vidya for Ahankara. The invisible prakriti is the vidya for intellect. The 25th Akshara Tatva is the vidya for the invisible Prikriti.
O king Janaka! I already explained to you about Kshara and Akshara. Some say that jeeva is Akshara and Prakriti is Kshara. Some others say that both Jeeva and Prakriti are Ksharas. The reason being that both Jeeva and Prikriti have no beginning or end and both are having Eswara Tatva. Jeeva, united with Mahat Tatva and Ahankara, thinks that he himself is Prakriti. Then, Jeeva becomes Kshara. The same jeeva, uninfluenced by the elements of Prakriti, remains independent, he is called Akshara.
Under the influence of Prakriti, Jeeva thinks thus: “I am ignorant of myself. I think I am Prakriti. Water is different and fish in water is different. In the same manner, I am different and Prakriti is different. But due to Ahankara, I am in delusion that I am prakriti. This Prakriti made me mad. In fact I am different and Prakriti is different. I am spotless. I have no form. I have no connection with Prakriti. I have to be aloof. Is this the fault of Prakriti. No. It is not. Being an unattached one, I joined with Prakriti unnecessarily. I got these forms only due to the union with Prakriti. I developed these loves, affections and passions only due to the union with Prakriti, as a result of which, I am getting birth by birth. Now I am detached from Prakriti. Now I am pure and spotless. There is no need for me to take shelter under Prakriti. In whatever form Prakriti is visible, the roots are passions and egoism. If I am not attracted by them, Nature cannot influence me. Therefore, I have to get rid of Prakriti and attain eternal happiness.” Thus thinking, Jeeva abandons Prakriti and attain Akshara Tatva.
Therefore Janaka! As I told you earlier, The contortions of Prakriti are 24. The 25th being Akshara Tatva. The best of all is 26th Tatva, that is Parama Tatva which is eternal. The shining 26th Tatva beholds these 25 Tatvas. Only Sankhyas realise this 26th Tatva. This Para Tatva is also called Brahma.
As has been stated earlier, whenever Jeeva abandons Prakriti and looks at Para Tatva, Prakriti also leaves its forms. Then Jeeva attains Kaivalya. After attaining Kaivalya, jeeva unites with Para Tatva. That supreme status is endless. We can realise the oneness and multiness of Jeeva through studying scriptures. Only who has faith and devotion realises this.
Jeeva is living under delusion that he himself is Prakriti. Therefore, Jeeva shall first liberate himself from Prakriti. If Jeeva is liberated from Prakriti, he unites with 26th ParaTatva. That Para Tatva is Sivam, Para Brahmam, ancient and superconsciousness.
You can teach this to any one who got devotion, faith, control of mind and sense organs and who studied Vedas. Dont teach this to others who are not fit to be taught. You can give away the entire world to such people but not this knowledge.” said Vasishta to Janaka.”
O Dharmaja! In the past, this Yoga was taught by Brahma to Vasishta, Vasishta to Narada and Narada told me about this Yoga. Now I taught you about this Yoga. I tell you another story.
In the past, King Vasumanta went to forest for hunting where he saw a saint of Bhrigu clan. Vasumanta asked that saint: “O Saint! kindly tell me the Dharma which is to be followed either in this world or in the other world.”. The saint said thus:
“O King! We are feeling happiness or sorrow from our own deeds. It is wrong to think that we have to do many tasks with greediness. Everybody climbs the hill for honey but he does not know that he falls down if he slips. One must follow dharma and acquire knowledge with pure mind. One must spend his time in the company of virtuous people. Then only he enjoys pleasure and happiness either in this world or in the other world.
One should discharge his duties to the satisfaction of brahmins.One should make charities to those who are fit and eligible.After giving away money, he shall not feel for the same. One shall relinquish his desires and anger and keep his mind steady. For lack of steadiness of mind, King Mahabhisha was expelled from Svarga. With steadiness of mind, King Yayati overcome all his woes.”
On hearing the words of Saint, King Vasumanta ceased of his anger and desires and got steadiness of mind.” said Bhishma to Dharmaja.
“O Saint Bhishma!Kindly explain about that entity which has no Dharma or Adharma; which is relieved of all doubts, which has no birth and death, which is eternal, pure, total bliss, without decay or sorrows and which is Para Tatva.” asked Dharmaja.
“O son of Dharma! in this connection, I tell you about the conversion between King Janaka and saint Yajnavalkya. King Janaka asked Saint Yajnavalkya thus:
“O Saint! Kindly tell me about the birth and death and the existence of Prakriti which is avyaktha; Brahma; Para Tatva; and the five elements.” Yajnavalkya said thus:
“O King! Creation and destrution is done by Prakriti. There are Ten Kalpas during day time and Ten Kalpas during night time. Creation is done during day time and destrution during night time. All plants and herbs were created for sustenance of this universe. Brahma created five elements and their characteristics. To comprehend them, Brahma created five sense organs, five organs of action. Mind is the controlling authority of these ten organs. Our eyes and ears cannot see and hear of their own accord. Only with the influence of mind only, they can see and hear the objects and sounds in the outside world. Other organs also express themselves with the influence of mind. Even illiterates are aware of this fact.
I told you that all organs act according to the commands of mind. If the mind keeps quiet, the ten organs also keep quiet. But mind goes round in all the worldly affairs. Therefore, first of all, we have to control our sense organs by not allowing them to entangle in worldly affairs. Then the mind should be controlled. All this can be achieved only by constant practice.
Now I tell you about annihilation (Pralaya). During nights, the invisible Prakriti instigates Purusha influenced by Ahankara. That Purusha, in 12 forms, destroys the world. Then the entire earth be inundated with water. Those waters be destroyed by Time. Time is put to end by Vayu. Aakasa absorbs the Vayu. Mind absorbs Aakasa. Purusha, influenced by Ahankara, swallows the mind. Ahankara immerses in the unmanifested Prakriti. All this happen during night. Soon after night passes, again creation begins.
Now I tell you about Aadhyatma, Adhibhoota and Adhidaivata. In our body, feet, anus, genital organ, hands, tongue are called Adhyaatmas. The works done by them viz., walking, excreting, procreation, working, talking are called Adhibhootas. For the above, Vishnu, Sun, Brahma, Indra, Agni are Adhi Devatas.

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

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

about Narada narrating about swetha dweepa;
about Narada performing tapas at Badarika Ashram with the permission of Nara and Narayana and again going back to Himalayas;
about Hayagreeva as told by Vyasa to all of us in the presence of Sri Krishna and Dharmaja etc.;
about Krishna explaining about Vishnu names to Arjuna;
about Vyasa teaching Vedas, Sankhya, yoga, Pasupata, Pancharatra, Ekantika Dharma to all of us in the presence of Dharmaja etc.
As you asked me about them, I told you. In this Universe, there is no other dharma except Ekantika Dharma which is best of all.” said Vaisampayana to Janamejaya.
The above story was told by Bhishma to Dharmaja.
“O Grandisre Bhishma! you explained me about all Dharmas. But I do not which is the best of all. Kindly tell me.” asked Dharmaja.
“O Dharmaja! All dharmas are best. There is nothing waste or not to be followed. People follow their own dharma whichever they like. Such Dharma yields them good results. Day in and day out, we have been seeing people following their own dharma.
Once, while going round the Universe, Narada visited Devendra. Devendra welcomed Narada and honoured him and offered him due seat. Mahendra asked Narada: “O Narada! you have been roaming around the earth. Have you ever found any thing which is amazing?” asked Devendra. Then Narada told him a story which is an answer to your question.
Narada told Devendra thus: “Towards south of Ganga river, there was a town called Maha Padma. There lived a virtuous brahmin called Bhrigu. He was endowed with virtuous qualities, viz., following Dharma, non-violence, speaking turth, control of sense organs, contentment, wrathlessness, performing divine and Pitara rituals and worshipping guests etc. He begot two sons who are obedient and virtous.
“Which are the acts according to Dharma? By performing which acts one can attain welfare?” is the doubt entertained by him in his mind. He was always thinking about it.
One day, a brahmin guest arrived at his house. Bhrigu worshipped him and offered sumptuous food. While the guest was taking rest, Bhrigu asked him: “O virtuous Brahmin! I have been daily trying to have Atma Darshan. But as I am entangled in worldly affairs, I could not get Atma Darshan. Kindly tell me the way to get Atma Darshan!” asked Bhrigu.
“O Bhrigu! Same case with me also. I am also trying to find a solution but in vain. Some may get Atma Darshan by performing Tapas, some by performing Yajnas and yagas and some others by performing desireless acts. I also heard that Atma Darshan can be had by worshipping father and mother; by worshipping God with utmost devotion; by performing virtuous and pious deeds; by having good conduct and character; by controlling sense organs and living with peaceful mind; by adopting non-violence etc. There are several paths of dharma which are not so easy to follow.
Gomati river flows through Naimisaranya. There was also a tank called Maha Padma. On the banks of that tank, a serpant called Padma was living. He was so virtous. He was kindhearted and he performed tapas, Yajnas and yagas. He also likes guests very much. You go and have darshan of that serpant, Padma. Your doubt will be cleared.” said the brahmin guest.
Having been satisfied with the words of the guest, after taking permission from his wife and relatives, Bhrigu proceeded to Naimisaranya and reached the residence of Padma, the serpant. The wife of Padma worshipped Bhrigu and asked him about the purpose of his visit.
“I have come to meet your husband. Where is he?” asked Bhrigu.
“My husband acts as the rein of the chariot of Surya, once in a month. Now it is the turn of my husband. He has gone to Surya Loka. He will return after eight days. If you tell me the purpose of your visit, I will help you.” said the wife of Padma, the serpant.
“Madam! I have no other work except meeting him. I wait in the adjoining garden till he comes. Soon after he comes, kindly inform him about my arrival.” said Bhrigu.
Six days passed. Bhrigu did not take any food or water during these six days. The wife of Padma, his children, relatives came to Bhrigu: “You have not taken any food for six days. We are very particular about our guest. Without other word, kindly take some food. We have brought fruits, food etc. Kindly receive them.” said the wife of Padma, the serpant.
“You need not tell me this much. I have come to meet your husband. Till I meet him, I never take any food. I have no desire to take food and water. You told me that your husband arrives within 8 days. So far six days elapsed. Still two more days are there. I do not take any food for these two days. If he does not come on eighth day, I will take whatever you offer.” said Bhrigu. They all accepted his words and retired to their houses.
On eighth day, Padma, the serpant returned. His wife informed him about the arrival of the brahmin guest, Bhrigu. “ Eight days back, a Brahmin guest came to our house. That Brahmin desires to meet you personally. He did not take food all these eight days. You immediately go and meet him.” said his wife.
“What the hell you are talking. Why should I go and meet a brahmin guest. You know that Divine bodies, Asuras etc. respect me. How can you ask such a great personality like me to go and meet an ordinary brahmin.” said Padma, the serpant.
“Oh my husband! I do not mean that. I know that you are a great and respectable person. But a brahmin has come to meet you. He has been waiting for you since eight days. Is it proper on your part to disrespect him? What would be the benefit you derive by denying his request. Would you like to destroy all Punya earned by you, your virtuous character and your knowledge and intellingence, by subjecting a Brahmin to disgrace. By disrespecting a Brahmin, you will be afflicted with the sin of Brahma Hatya. Elders say that a person attains knowleldge by observing silence; attains welfare by doing charitable deeds; attains heavenly pleasures by fulfilling others’ desires. Hence suppress your egoism and meet that Brahmin who is in wait for you.” said the wife of that serpant.
Padma, the serpant realised his mistake. “O my lady! in fact I was hurt when you asked me to meet an ordinary brahmin. You taught me Dharmas which vanished my anger and pride and saved me from doing Adharma. Due to this pride and anger only, in the past, Karta Veeryarjuna and Ravana were killed by Parusurama and Raghurama respectively. A great calamity is avoided by your teachings. Otherwise, I would have drowned in hell. I am now going to see that Brahmin.”.
So saying Padma went to that Brahmin. Beholding Padma, the serpant, Bhrigu was very happy. They both exchanged welfares. They both sat under the shade of a tree.
“O Brahmin Bhrigu! you have been waiting for my arrival since eight days without taking any food. What can I do for you!” asked Padma, the serpant.
“O serpant King! I heard about you and your virtues. Hence I have come to see you. I heard through your wife that you have gone to Surya Loka to drag the chariot of Surya. Hecne I have been waiting for you. You have to clear all my doubts.” said Bhrigu.
“It is a pleasure for me to clear the doubts of a great personality like you.” said Padma, the serpant.
“O serpant king! Leave alone my doubts. you can clear them later. While you were dragging the chariot of Surya, what are the amazing events that occurred. Kindly tell me.” asked Bhrigu.
“O Bhrigu! The greatest wonder is Aditya (Sun). Due to his shining only, the entire creation is living with vitality. With the power of sun rays only, divine bodies, Valakhilyas and other saints, Sidhas, several species of birds have been living happily. With the heat emanated from Sun only, the water on earth evaporates and forms into clouds and again showers on earth in the form of rain. Are there any other wonders than the above.
O Brahmin! Sun causes rains. Again he evaporates the rain water and attracts towards him. Is there any other wonder than this? Due to the shining of sun only, all the seeds are sprouting into plants and transforms into huge trees. Is it not a wonder? The invisible God himself is shining through Sun only. Is it not a rarest wonder?
One day, at noon time, in the sky, a person came against the chariot of Sun. He was shining like a second sun. Sun offered his hand to him. He took the hand of Sun and merged into Sun. I gathered my courage and asked Sun about that personality. Sun, with gracious looks, said thus:
“He is not either divine body, or Yaksha, Gandharva, Naga etc. He is a poor brahmin, living by gathering grains in harvested fields. But he led virtuous life by eating fruits and drinking water. He has no desires and never aspires for anything not meant for him. He always wishes welfare of others. Hence he attained Sidhi and entered Surya Loka.” said Sun.
O Brahmin Bhrigu! I have seen several such wonders.” said Padma, the serpant king.
“O Serpant king! with your words, all my doubts are cleared. I will go.” said Bhrigu.
“You have come all the way from your place to my house but you are leaving without asking me anything. Kindly ask me. I will clear your doubts. I am in your heart and you are in my heart. In both of us, the entire Universe is there. Therefore, discard all your sorrows and be happy.” said Padma, serpant king.
“O serpant King! what you said is correct. All the creatures in this creation are one and equal. There is no difference between them. Now I have become wise. I realised my soul. I start to treat all others equally. I take leave.” so saying Bhrigu left Padma, serpant king and went to Saint Chyavana.
O Dharmaja! this story was told by Bhargava to Narada; Narada to Indra and Indra to Vasuvus and Vasuvus told me this story. Now I tell this story to you.” said Bhishma to Dharma.

MAHA BHARATA
SHANTHI PARVA PART 2 COMPLETED.
SHANTHI PARVA COMPLETED IN FULL
OM TATSAT OM TATSAT OM TATSAT.