(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.
On the occasion of Satra Yaga at Naimisaranya, Sooti told Saint Sounaka and other sages and saints the story of Maha Bharata as told by Saint Vaisampayana to King Janamejaya, on the occasion of Sarpa yaga.
Bhishma attained heaven. Dharmaja was lamenting for the death of Bhishma as himself and his brothers were brought up by Bhishma since childhood. He was unable to control his grief. Dhritarashtra consoled Dharmaja.
“O Dharmaja! Why you are lamenting for the death of Bhishma. It is not time for lamentation. You and your brothers take over the reigns of Kuru Kingdom. Either myself or my sons did not heed the advices of Vidura. Hence all my sons perished in war and I am helpless. Me and my wife are lamenting for the loss of my sons at this old age. You are not at fault. Kindly look after me and my wife till we leave this world.” said Dhritarashtra.
Sri Krishna told Dharmaja thus: "O Dharmaja! even if you lement for your brothers, will they come back alive? If you are lamenting like this, their souls will never rest in peace. Suyodhana and his brothers fought in the battle with vigour and valour and laid down their lives and attained Veera Svarga. Is it proper on your part to lament for such brave warriors?
You have so far heard several Dharmas directly from Bhishma. Still you are lamenting as lay man. Not only Bhishma, Saint Vyasa, Saint Narada etc also told you several morals. Remember them once. Stop this unnecessary lamentation. Perform a great Yajna. Worship deities, pitaras with utmost devotion. Take the reins of Kingdom and rule the people. Worship guests. Regard your friends and relatives. Be happy.” said Sri Krishna.
Not satisfied with the words of Sri Krishna, Dharmaja turned towards Veda Vyasa and said: "O Bhagavan Vyasa! I hope you always shower your kindness and love towards me. You saved me from several critical problems. Hence I pray you to kindly permit to go to forests and meditate there. Othersise, the mind of such a cruel fellow like me, who killed his own brother, Karna and grand sire Bhishma, will never be peaceful. How can I get rid of the great sins committed by me? Therefore I have to retire to forests for Tapas. Let my other brothers rule this Kingdom" prayed Dharmaja.
Vyasa grew angry. "O Dharmanandana! So far me and Bhishma told many things to you . Have they washed away in great wind and floods. Again you reverted back to the preliminary stage. Whether you believe it or not, you are not responsible for this great war. It is God, the Almighty who causes good or bad to human beings. You are not at fault. Still if you feel that you committed sin, you make Daana and Dharma(charities) and wipe out all your sins. Dont seek for permission to retire to forests which is a foolish idea. I am again advising you to wipe out all your sorrows from your mind by performing Asvamedha Yaga and offering enormous gifts to Brahmins." said Vyasa.
Dharmaja changed his mind. "O Vyasa! as you said, I perform Asvamedhayaga. But it is so expensive. Besides, you adivsed me to offer enormous gifts to brahmins. For the present there is no money in Royal Treasury. I cannot mulct the widows and children who lost their husbands and fathers in great war, with additional taxes. The envious Suyodhana, spent all the moneys in the Royal Treasury for otherwise avoidable war. Hence the Treasury is empty. I donot find any means to acquire money for the performance of Asvamedha Yaga. You have to show me the way to acquire money and perform Asvamedha yaga." asked Dharmaja.
Beholding Dharmaja with kind looks, Vyasa said: "O Dharmaja! in the past, King Maruttu performed a great Yaga and distributed his wealth to Brahmins. The entire wealth was accumulated with Brahmins. The virtuous brahmins, retained some wealth sufficient for their livelihood and preseved the remaining wealth, gold and silver, in gold vessels and secreted that treasure at a safe place, with a proclamation that "whoever finds this treasure in future, they will be owners of this treasure". So far none claimed that treasure. It is still in tact. You take that treasure and perform Asvamedha Yaga." said Vyasa.
Dharmaja entertained a doubt in mind whether that money was legally acquired or illegally acquired.To clear off that doubt, Dharmaja asked Vyasa: "O Saint Vyasa! Kindly tell me how Marut acquired that enormous wealth. Whether it was legally acquired or acquired by illegal means." asked Dharmaja.
"O Dharmaja! if I narrate the story of Marut, all your doubts will be cleared. In Kritayuga, there was Manuvu. His son was Prajani whose son was Kshuta. Ikshavaku was the son of Kshuta. Ikshvaaku got one hundred sons, elder being Vimsu whose son was Vivimsu. Vivimsu got 15 sons, elder being Khaninetra. Khani Netra was cruel and autocrat. He killed his 14 brothers and grabbed the throne. Khani Netra never trusted anybody. He hated his ministers and people.
Unable to bear his cruelty, all the ministers conspired together, dethroned Khani Nitra and enthroned his son who was kindhearted. He regarded his ministers with kindness and ruled the people with love and affection. He gave away all his wealth in charities. He became poor. Enemy Kings waged war against him and dethroned him . He retired to forests. But he never felt sorry. He performed Tapas. With the power of his Tapas, enormous army sprouted out. With the help of that army, he conquered his enemies and regained his kingdom. He maintained control of his sense organs and control of mind. He ruled his kingdom according to dharma. with Angirasa as his Upadrashta, he performed may Yajnas and Yagas.
His grandson was Marut. Marut was endowed with great vigour and valour. He was equal to Vishnu. He studied Vedas and followed Dharma scrupulously. The said Marut intended to perform Asvamedha yaga. He acquired all articles required for Asvamedha yaga and preserved them in golden vessels. He distribtued gold and silver to Brahmins and satis fied them. But Marut was not satisfied. Marut distributed the small vessels, glasses, plates etc.made up of gold to Brahmins.
Dharmaja! do you know from where Marut got such enormous wealth. Listen carefully. I told you that the grandfather of Marut was called Karandhaka. The said Karandhaka performed many Asvamedha Yagas, keeping Angirasa as the chief priest. He attained heaven with mortal body. Avikshat was the son of Karandhaka. He also ruled the people as his own children. Marut was the son of Avikshat.
Marut did not even care Indra. Indra bore grudge against Marut for his carelessness. Indra went to Brahaspati and said: "O Guru Brihaspati! have you heard about Marut. He performed many Asvamedha Yagas. Now he is going to perform another Yaga. For that, he fixed you as Chief Priest. He is now coming to invite you as chief priest. Dont forget that you are the divine priest. If you act as chief priest for a yaga performed by a mortal, you will be degraded. Still if you accept his request, you may forget me. Otherwise, you may continue as divine priest. Decision is yours." said Devendra.
"O Devendra! Dont you know about me. How can I accept his request, ignoring you. You need not tell this much. I donot accept anybody except you." said Brihaspati.
Satisfied with his words, Devendra went away.
Later, Marut went to Brahaspati and said: "O Divine Guru! I intended to perform a Yaga. I request you to be the chief priest of that Yaga. With the hope that you accept my request, I made all arrangements." said Marut.
"O King Marut! I cannot accede to your request. Why because, Indra also intended to perform a Yaga at the same time. I should act as Chief Priest for Indra Yaga." said Brihaspati.
"O Brihaspati! Your father, Angirasa, acted as chief priest for all Asvamedha Yagas peformed by my grand father. In the same manner, kindly accept my request and act as Chief Priest for my Yaga also."prayed Marut.
"O Marut! Have you forgotten that I am Deva Guru. I will act as chief priest for Yagas performed by divine bodies only but not for mortals. Afterall you are a mortal. How can you expect me as your Chief Priest. You seek some one else as your priest." Brihaspati insulted Marut.
Unable to say anything, with great insinuation, Marut went away. On the way, Narada met him.
"O Marut! where are you going and on what work." asked Narada.
"ONarada! I intended to perform a Yaga. For that I requested Brihaspati to be the chief priest. He rejected my request and also insulted me that he will preside over Yagas performed by divine bodies only not by mortals. Having met such an insult, why should I remain on this earth." said Marut.
"No No. If not Brihaspati, some one else will perform Yaga. Yaga will never stop. Brihaspati got one younger brother called Samvartana. Brihaspati insulted and drove Samvartana away from home. Samvartana went to forests. For the present, he is wandering like an insane person. You meet him and request him to be the chief priest of your Yaga. He will accept your offer." said Narada.
"O Narada! Very many thanks for showing me a way out. But where is Samvartana! How can I meet him and speak to him. Kindly tell me in detail." asked Marut.
"O King Marut! Samvartana is at present in Varanasi. He is wandering like a mad man.To identify him, I will tell a plan. You go to Varanasi. Keep a dead body in front of you and stand at the entrance gate of Varanasi. Whoever runs away beholding that dead body, he is Samvartana. Follow him and meet him at a lonely place and pray him with devotion. If he asks you "Who told you about me?" you can say that "Narada told about you." If he asks you about my whereabouts, you can tell him that "after informing me about you, Narada entered holy fire". said Narada.
Accordingly, Marut went to Varanasi, kept a dead body in front of him at the main gate of Varanasi. A mad man came there and saw that dead body. He ran away as if somebody chased him. Identifying him as Samvartana, Marut followed him.to the outskirts of the city. Marut stopped Samvartana. Samvartana threw some dust on the face of Marut and abused him and behaved like a mad man. But Marut did not get angry. Marut stood before him with folded hands.
"Who are you? Who sent you here? If you tell truth, your desire accomplishes. Otherwise, your head will break into thousand pieces." said Samvartha.
"O great man! I am King Marut. Narada gave information about you." said Marut.
"Where is Narada?" asked Samvartana.
"Narada entered holy fire" said Marut.
Looking at Marut, Samvartana asked: "What made you to come over here?" asked Samvartana.
"I intended to perform a Yaaga. You must be the Chief Priest for that Yaga. " prayed Marut.
Samvartana kept quiet.
Again Marut said: "O Great man! I am the grand son of Karandhama. Your father Angirasa acted as Chief Priest for all the Yagas performed by my grand father." said Marut.
Beholding Marut with kind looks, Samvartana said: "O King Marut! I am the brother of Brihaspati. Brihaspati insulted me and drove me out. I left my house, properties etc and wandering like this as mad man. How can this poor wanderer be the Chief Preist of your Yaga. It is an insult to you. Hence, you approach my brother Brihaspati and request him to be the Chief Priest for your Yaga. If you want me to be your Chief Priest, you have to obtain the permission of my brother, Brihaspati, because I got more respect towards my brother, Brihaspati. If my brother permits, I will act as Chief Priest for your Yaga. Therefore, first obtain permission from my brother, Brihaspati." said Samvartana.
"O Samvartana! even prior to come over here, I approached your brother, Brihaspati and requested him tobe the Chief Priest which he refused. He insulted me by saying that he cannot act as Chief Priest for a Yaga performed by a human. Indra instigated Brihaspati to talk like that. How can I again approach Brihaspati and request him" said Marut.
Samvartana convinced with his reply. "I accept your request. I will be the Chief Priest for your Yaga but on one condition. You shall never break your Deeksha under any circumstances. Whenver you break your Yaga Deeksha, I terminate the Yaga and curse you. You suffer a lot. Keep it in mind before commencing Yaga. As I have accepted your request, Brihaspati may bear grudge against you and may cause hurdles to your Yaga. You should have stable mind to face such hurdles." said Samvartana.
"O Samvartana! With your blessings, I face any amount of resistance at the hands anybody, leave alone Brihaspati or even Maheswara. I have no fear when you are by my side." said Marut firmly.
Samvartana satisfied with his words. "O King Marut! I make you richer than Indra and perform Yajna. Ofcourse, you may doubt my words. Hear me carefully. To the north of Himalayas, there is a mountain called Munjavanta. There, Lord Siva and Goddess Parvati, along with divine bodieses, Sidhas, Garudas, Gandharvas wander there. There you do not find either diseases or death. On that mountain, everything is gold. Gold stones, Gold sand is available in abundance. We go there and request Maheswara. With his blessings, we bring plenty of gold from that mountain. You employ more number of carriers to bring gold." said samvartana.
As per the words of Samvartana, Marut, along with Samvartana went to that mountain and prayed Lord Siva and got his blessings. Marut brought enormous gold from that mountain. In this manner, King Marut got enormous wealth. Marut got prepared all utensils with gold. With great splendour, he commenced Yaaga.
Having come to know about this Brihaspati felt distressed. Devendra enquired Brihaspati the reason for his distress.
"O Devendra! King Marut, after all a mortal, against my wish, is performing a Yaga for which my enemy, my brother, Samvartana, is the chief priest. That is the reason for my distress. O Devendra! My heart is burning. Marut shall not perform that Yaga. You make Marut to abandon Samvartana. If necessary, I will be the Chief Priest but not my brother, Samvartana. " said Brihaspati.
Immediately, Devendra summoned Agni. "O Agni! King Marut is performing a Yaga. You have to go there as my emissary and tell Marut that Brihaspati will perform Yaaga as Chief Priest. I do not know what you do. You have to make Marut to accept Brihaspati as Chief Priest." said Devendra.
Accordingly, Agni went to Marut as emissary of Devendra. Agni introduced himself as Agni. Marut saluted Agni. Marut called Samvartana. Marut and Samvartana greeted Agni and offered him Arghyam and Padyam and a seat. Agni told Marut thus:
" Devendra sent me as emissary to you. Brihaspati, the Divine Priest, has agreed to be the Chief Priest for your Yaga. If Brihaspati performs your Yaga, you attain divinity. Hence, you have to accept Brihaspati as chief priest. These are the words of Devendra." said Agni.
"O Agni! convey my one hundred crore salutations to Brihaspati. When I approached him and prayed him to be the Chief Priest of my Yaga, he heckled me and insulted me. With great difficulty, I made his brother, Samvartana, to agree as chief priest. Now Samvartana is the Chief Priest for my Yaga. I believe that he is capable of performing the Yaga." said Marut.
"O King Marut! it is not like that. If Divine Priest,Brihaspati is your Chief Priest, you may attain Punya Lokas. It is for your benefit only." said Agni.
Till then, Samvartana was patiently hearing the words of Agni. Now he was enraged with great wrath. "O Agni! if you continue to speak like this, I will reduce you to ashes with my looks only. Take care. Get out of this place and mind your own business." warned Samvartana.
Agni was afraid of the words of Samvartana. Immediately he returned back to Devendra. "O Devendra! I repeated your words before Marut. Marut did not accede to your request. When I further continued to talk, Samvartana threatened me with dire consequences. Hence I came back running." said Agni.
"O Agni! why cannot you go back to Marut and try once again by hook or crook and make him agree to our proposal. Still if he does not agree, threaten him that he will be sent to abode of Yama with my Vajrayudha.Tell him that this is the order of Devendra. Because it is our prestigious issue I am requesting you." asked Devendra.
"No. I cannot go again and face the wrath of Samvartana. Kindly send some other person." said Agni.
"O Agni! why are you afraid of Samvartana, a brahmin. You yourself reduce everything into ashes.How can you be reduced to ashes. Quite strange." said Devendra.
"O Devendra!you might have forgotten about Yoga Sakti. Do you remember how you were defeated by Vritrasura. When you obstructed Asvins from drinking Soma rasa, how you suffered at the hands of Brahmin Chyavana, have you forgotten. Then you were made to give share of Soma Rasa to Asvins. Therefore, Yoga power is greater than all powers. Hence I wont go to Samvartana and face his wrath." said Agni.
Then Devendra called, a gandharva called Dhritarashtra and directed him to go to Marut and convey his message and directions. Not aware of the past events, Dhritarashtra, the Gandharva, went to Marut and said thus:
"O King Marut! You have to fix Brihaspati as the Chief Priest for your Yaga. This is the order of Devendra. If you do like this, he feels happy. Otherwise, Devendra will be forced to launch Vajrayudha against you. Do as you like." said Gandharva.
Then Marut tried to pacify the Gandharva."O Gandharva! Before I commence Yaga, I prayed Brihaspati to be the Chief Priest, But he refused on the pretext that I am mortal. Hence I approached his brother, Samvartana and requested him to be my Chief Priest for which he agreed. Now, how can I fix Brihaspati to be the Chief Priest for my Yaga. Does it not amount to breach of trust. Not only Devendra but all Sidhas, Sadhyas and Gandharvas also know about this." said Marut.
While this conversaion was going on, Vajrayudha was coming towards Marut. Beholding Vajrayudha, Gandharva said: "O Marut! look at Vajrayudha. It is fast approaching to destroy you. I do not know how you avert Vajrayudha." said Gandharva.
Marut also was afraid of Vajrayudha. He looked at Samvartana and said: "O great saint! Vajrayudha is advancing towards me. You have to save me." prayed Marut.
Samvartana smiled and said: "O King Marut! Why do you fear about Vajrayudha. Devendra knows about me. I will retreat Vajrayudha with my samsthambhana art. Not only the weapon of Devendra, all the weapons of divine bodies nullify before Samstambhana art. Hence forget about Vajrayudha. Choose whatever you like." said Samvartana.
"O great saint! when you are here, I never afraid of any weapon. Kindly bless me with one boon. Kindly make Devendra to come to my Yaga and receive their due shares of Havis." prayed Marut.
"O King Marut! not only Devendra, all divine bodies will grace your Yaga and receive their due shares of Havis personally. Therefore, send invitations to Devendra and other divine bodies and commence your Yaga." said Samvartana.
Then samvartana, with his Yoga power, sent back Vajrayudha to Mahendra. During Yaga, Samvartana chanted vedic hymns invoking Devendra and other divine bodies. With the power of those hymns, Devendra along with his companions, visited Yaga. Marut received Devendra and other divine bodies with great honors and offered Arghyam, Padyam and suitable seats.
"O Devendra! kindly subside your anger against me. I am greatful to you for visiting my abode. I am blessed." prayed Marut.
Marut introduced Samvartana to Devendra: "O Devendra! this great sage is the own brother of Brihaspati. I requested him to be the chief priest of my yaga. He agreed for the same." said Marut.
"O Marut! I am very much satisfied with your hospitality and your request. I know that Saint Samvartana is equal to Brihaspati." said Devendra.
Then Samvartana said: "O Devendra! As a result of my tapas, you have come here on my invocation. With your presence, this Yaga is accomplished. O Devendra! you are aware of everything. Kindly shower your divine blessings upon us. I will perform this Yaga without any fault. Kindly supervise my performance. With your visit, King Marut attained divinity." said Samvartana with humble voice.
With the praises of Samvartana, Devendra was very much satisfied and happy. Then he ordered all divine bodies.
" Decorate this Yaga place with great splendour. Send for Rambha and other apsarasas and arrange all kinds of dance and entertainment programmes. Extend your help to King Marut and his ministers for the success of Yaga." ordered Devendra.
Under the supervision of Samvartana, Yaga was completed successfully. Samvartana offered Soma juice to Devendra and other divine bodies, calling each by name. Devendra and other divine bodies consumed Soma rasa and satisfied themselves. After taking leave from Marut, Devendra and other divine bodies retired to heaven.
At the end of Yaga, Marut worshipped Brahmins and guests and gave them gold coins, gold vessels etc. After receiving enormous gold articles, coins, ornaments and gold vessels from Marut, all brahmins could not carry them to their own places. Then they retained gold sufficient for their livelihood. They kept the remaining gold coins, ornaments and gold articles in big vessels and buried them. They left a note in writing that "this wealth belongs to those who find this wealth in future."
O Dharmaja! so far, that wealth was not unearthed by anybody. It is still in tact. You find that wealth, bring it to Hastinapura and perform Asvamedha Yaga." said Veda Vyasa.
Inspite of the idea given by Veda Vyasa to acquire wealth, Dharmaja was not happy. Krishna told Dharmaja thus: "O Dharmaja! atleast, even after hearing what Vyasa said, relinquish your wicked ideas and perform Asvamedha Yaga. Give up all your unnecessary thoughts. O Dharmaja! you never perform any task honestly and straightly. You unnecessarily lament for unnecessary things. What had happened to the knowledge acquired by you so far? You are unable to put an end to your sorrows means you are unable to discard your desires, anger, greediness, passions and aggrandizement. In this connection I tell you a story.
Once Vritrasura conquered earth and heaven. Vritrasura grabbed the natural scent of earth. Indra hurled his Vajrayudha against Vritrasura. Vritrasura entered into the other four elements except earth viz., water, fire, wind and sky. He grabbed juice from water, form from fire, touch from air and sound from sky which are natural attributes to those four elements. Therefore the five attributes of five main elements are under control of Vritrasura. Vritrasura shined with great spelndour.
Beholding this, Indra again hurled his Vajrayudha. Vritrasura, leaving the five elements, entered into the body of Indra. Indra fainted. With the Yoga power of Vasishta, Indra regained consciousness. Then Indra killed Vritrasura with his Vajrayudha. Therefore, Dharmanandana, you have first kill your inner enemies viz., kama, krodha, lobha, moha, mada and matsarya." said Krishna.
Krishna continued to say: "O Dharmaja! diseases are of two kinds. physical and mental. In our body, there are three main elements. They are Vata, pitta and Sleshma. (vata means air or gas produced in stomache. pitta means juices produced in stomache. Sleshma means phlegm). If these three humors are balanced, the man keeps good health. Imbalance of these three humors cause all kinds of diseases. This is physical unrest. Satva, Rajas and Tamas control the mind. If these three qualities are in equal proportions, his mind remains stable. Any imbalance in these three qualities causes unrest to mind. Physical unrest and mental unrest are caused one after another. They never come alone. If physical and mental unrest combine together, his life will be ruined.
Dharmaja! you do not know how to do Karma properly. Hence you are unable to complete any work properly. Now you are suffering both physical and mental unrest. Hence you are unable to take any decision. First acquire knowledge.Use your wisdom. Keep your mind calm and quiet, free from satva, rajas and tamas.
I now tell you how you think about yourself. You are still thinking about the incident happened in full court, bringing Droupadi to court and take off her clothes and insulting her. Forget about it. Make up your mind that that incident had never happened. You also wipe out from your mind all woes suffered by you during Aranya and Ajnata period. Dont recollect about the nasty acts of Saindhava. You never suffered anything in the court of Virata. Assume that you never killed Bhishma, Drona, Karna etc. warriors, and your kith and kin. Make up your mind that you are never responsible for those deaths. You never fought with any body. Why all these things. The great war never happened. Think like that. Then you never agitate in your mind about the good and bad effects caused by the war.
You know why I told you that the war never happened and it is all myth. Now, I tell you about the real war. In fact Kouravas are not your real enemies. The real enemy is your mind. You have always been thinking in your mind that Kouravas are your enemies. Hence they became your enemies and you are inimical towards them. Hence you fought with them. Either for friendship or enmity, your mind is responsible. Your real friend is your Atma. If you keep your mind stable, the entire outside world appears to be friendly and peaceful. Hence keep your mind always stable and undisturbed.
First you try to conquer your inner enemies, your anger, desires, passions, greediness etc. Without conquering your inner enemies, there is no use of weeping loudly. You control your mind and follow the right path. More than this, I cannot tell.
O Dharmaja! Mruthyu, Brahma, and self and selflessness. There is always conflict between these duals. Mruthyu means death. Brahma means birth. Mruthyu always tries to kill the persons born and those who are dead always try to take another body by rebirth. There is always an invisible war between these two concepts, birth and death. Atma is beyond these two concepts of birth and death. Atma has no decay. Atma has no connection with body. Atma has no limitation and decay which are natural to body. Atma is indivisible.
Even if he is a King and Emperor of the entire earth, if he does not have the desire to rule the entire earth for ever, he is not tainted with any sin. Similarly, if a sanyasi, who renunciated the wordly plelasures and retired to forests for deep meditation, does not control his sense organs and craves for worldly pleasures, there is no use of his remaining in forests and deep meditation. He will always be coming near to death.
O Dharmaja! you are thinking that you conquered all your enemies in war. Is it also a victory? Conquering outside enemies is not at all a victory. If you conquer your inner enemies, it is a real victory. Your prominent enemy is desire. There is no work without desire. Study of Vedas and sastras, and making charities are done only with some desire or other but not without any desire.
Once "the desire" said thus: "I am desire or wish. All those who are under my influence can never conquer me. I am known only by study of Vedas. Without knowledge of Vedas, none can conquer me. If any body intends to conquer me, that intention itself is a desire. I always accompany every human being because his mind is alwlays filled with one desire or other. But that human does not know that I always accompany him. Hence, none can conquer me. Even the wish to conquer me itself is a desire. That desire is mine. Who else can conquer me?
If one performs Tapas with an intention to conquer the desires, that intention itself is a desire. That is mine. Another performs Tapas with an intention to attain Moksha, that intention itself is a desire. That desire is mine. Hence none can conquer me.. Therefore, I am eternal. I have no death." said 'the desire'.
Therefore Dharmanandana! listen to me. Abstaining from doing anything with desire; concentrating on the work that is being done; performing Tapas in forests without any desire; are the ways to conquer desire. But doing such things is impossible and beyond the capacity of human beings. Hence "the desire" proclaimed that none can conquer him.
Hence Dharmaja! remove all desires from your mind. Kill all your desires. Without any deisre, perform asvamedha yaga. Then only you attain Punya. and 'the desire' will witness your Yaga. O Dharmanandanaa! even if you lament like this, will anybody return back from heaven? Therefore, stop lamenting. Dont think about the dead even in your dream. Perform Yajnas and Yagas in abundance. The entire world appreciate you. You also attain Punya Lokas." said Sri Krishna.
Then, saints Vyasa, Devasthana, Narada also told Dharmaja about his welfare. Even Bhima, Arjuna, twins and Droupadi also told sermons. After being brain washed by all of them, Dharmaja gave up the idea of retiring to forests and agreed to rule the Kuru kingdom and perform Asvamedha Yaga. As an expiation for killing his own kith and kin during war, Dharmaja along with his brothers stayed on the banks of Ganga for some days. Dharmaja gave send off to all the sages and saints arrived there.
He said to Vyasa: "O Bhagavan Vyasa! with your kind words, I could come to know about the great treasure. I along with your goodself go there and acquire that treasure. I complete Asvamedha Yaga without any interruption." said Dharmaja. With the permission of Vyasa, Dharmaja performed the obsequies of Bhishma and made charities on that occasion. After spending some more days, Dharmaja along with his brothers, Dhritarashtra, Krishna etc went back to Hastinapura. He shed all his sorrows and engaged in day to day administration.
At this juncture, King Janamejaya thought that the story of Maha Bharata came to an end. Hence he put a question to saint Vaisampayana. "O Saint! while Dharmaja was engaged in administration and ruling the kingdom, how Krishna and Arjuna spent their time. Kindly tell me" asked King Janamejaya, with a view to prolong the story. Accordingly, Saint Vaisampayana continued the story of Maha Bharata.
"O Janamejaya! while Dharmaja was ruling the people of Hastinapura, Krishna and Arjuna were spending their time happily by going round all holy places. Now and then Arjuna was lamenting for the death of Abhimanyu and Krishna was consoling him.
After the construction of Maya Sabha was completed, Pandavas were busy with Rajasooya Yaga. Soon after Rajasooya Yaga, on account of dias game, Pandavas went to forests. At the end of war, now they came back to power. Hence, Arjuna and Krishna had no occasion to go round Mayasabha completely so far. Hence, Krishna and Arjuna went to Maya Sabha to have a complete look. They went round Maya Sabha completely and observed every minute detail. They were very happy to possess such a magnificent Maya Sabha.
One day Sri Krishna told Arjuna thus: "O Arjuna! the war was over. You all got back your kingdom, wealth and riches. Dharmaja is ruling the Kingdom to the satisfaction of one and all. I left Dwaraka long time ago. My parents, my brother, my wives and children are waiting for my arrival. I am also very eager to see all of them. Hence I go back to Dwaraka. But without permission of Dharmaja I cannot goback. Hence we go back to Hastinapura. At appropriate you inform Dharmaja about my return journey to Dwaraka." said Krishna.
"O Sri Krishna! certainly I convince Dharmaja and take permission for your return journey. But I would like to ask you one thing. Before commencement of war, while I was reluctant to proceed with the war, you told me several things. On account of this war, I have forgotten all of them. Be kind towards me and repeat the same once again." prayed Arjuna.
Krishna laughed loudly. Krishna hugged Arjuna and said: "O Arjuna! you have no brain. Not only brain, you have no concentration or devotion. How can you live in this world. Whatever be your task, you have to concentrate your mind and intellect on it. You bestow attention on the work to be executed. You have to remember whatelse you heard. Then only you can accomplish your desires." Krishna smoothly chastised Arjuna.
Krishna continued to say: "O Arjuna! what I told you on that day were the holy paths to attain Brahma Padam. You did not bestow your attention and retain them in your mind. What can I do? Now it is not possible for me to repeat them again? Alternatively, I tell you one story. Carefully listen.
One day a brahmin came to my house. I asked him to teach me about knowledge of Tatva. That brahmin said thus:
"OKrishna! once I met one Sidha called Kashyapa. Kashyapa conquered his sense organs and mind. He was wise and learned. He was liberated from Samsara. I served him as his student. He taught me many things. Now I narrate what he told me." said that Brahmin.
Then that Brahmin narrated what he heard from the Sidha called Kashyapa. "O Brahmin student! I always performed virtuous deeds. Hence I enjoyed heavenly pleasures. But by commiting a single mistake, I lost higher lokas. I was thrown from heaven. I took birth as human being. I was influenced by Kama, Krodha, Lobha,Moha etc. I was taking birth by birth. In all these births, I got number of fathers, mothers, brothers, wives, children, relatives. They were joining me and leaving me. I do not remember in how many sects and castes I was born. I was very tired. I suffered hell in all these births. I was killed by many persons. I was imprisoned by many.in all these births. I was even beaten by many. Now I attained Atma Jnana. Now I am not concerned with outside world. I am looking at the world only as a witness. I have no plealsures or sorrows, likes and dislikes. I am enjoying eternal happiness. I certainly attain Brahma pada. I again never entangle in this Birth and Death cycle. O Brahmin! I accept you as my student. Tell me what you want to learn from me. I will certainly teach them" said Kashyapa, the Sidha.
Then that Brahmin told Sidha: "O Great man! kindly teach me about Para Tatva." asked the Brahmin.
"O Brahmin! Brahma Pada shall be attained only through this body. Hence you have to keep this body healthy. Take timely food, that too limited food. Some people take food untimely, whatever they like, whenever they like and whereever they like. Some people, in order to attain Punya, observe strict fasting without taking anything. Both are not correct. Some other people consume raw and semi cooked food. Some people take food, with short intervals. Some sleep soon after they take food. As a result of the above bad habits, the inner elements in our body viz., vata, pitta and sleshma get imbalanced and cause severe diseases.
Some people act quite against their nature. They provoke themselves unnecessarily. With these habits, they fell ill frequently. Some have plenty of desires. If those desires are not accomplished, they get angry, as a result, they are afflicted with many diseases. Untimely food and bad habits invite dreadful diseases which may result in death.
Now I tell you about Sleshma (phlegm). If phlegm is formed in body more than necessary, it creates many diseases. Sometimes phlegm obstructs respiratory system. As a result, unable to stay in this body, Jeeva leaves this body. That is death. . In our body there are 10 organs. All these ten organs are controlled by mind. Intellect is advisory in nature. Under the control of mind and intellect, body through these ten organs enjoy the plealsures in outside world. Whenever Phlegm obstructs some of the organs, that is the root for any disease.
Next is called Vata (wind or gas). This Vata spreads throughout the body. If Vata is polluted by our food habits and other habits, it paralyses some organs (which is called paralysis, joint pains etc.) Vata controls movement of tongue, hands, legs, joints etc. If Vata is provoked, the above limbs are affected. If Sleshma and Pitta affect together, it causes total collapse of the body. If Vata, Pitta and Sleshma are imbalanced, Jeeva cannot remain in this body. Hence Jeeva leaves this body, causing death.
After leaving the body, jeeva takes another body suitable to undergo pleasures and sorrows as a result of his past deeds. If one does Papa (sin), he goes to hell and if one does Punya (virtuous deeds) he goes to heaven. One who has no bondage attains liberation. One who does Punya goes to Soorya Mandala, Chandra Mandala and Nakshatra Mandala. There they enjoy pleasures according to their Punya and soon after the Punya is exhausted, takes birth on earth. One who attains liberation is emancipated from this birth and death cycle.
The good and bad deeds committed by a human being cause his next birth. None can escape from the results of past deeds. When a male and female leads conjugal life, man's sperm mixes with lady's blood. It forms into foetus. It attains consciousness and feeling. Slowly foetus forms into a full fledged body ie., child. After nine months, Child comes out of mother's womb. Child grows into boy, girl, youth, middle aged and old age. He or she acts in the outside world as per the results of his past deeds. At last he dies. As long as he does not attain liberation, he will be going round this birth and death cycle.
Now I tell you about Moksha, Mukti (liberation). Performing danas, controlling mind and sense organs, observing Brahmacharya, kindness towards others, not enamouring about other's wealth and other's wives, leading virtuous life; controlling sense organs, worshipping parents and teachers and guests; telling always truth; maintaining cleanliness; performing auspicious ceremonies; maintaining vigour and valour; abandoning cruelty; etc are the best ways to attain liberation. Leading life in the above path leads to Moksha.
Not only this, lelading life according to Dharma is also important. Dharma has to be learnt from teacher. One has to follow the foot steps of teachers and elders. Then only one can follow dharma scrupulously. Conquering sense organs and leading peaceful life and worshipping Parabrahma are the virtuous deeds of human being. For such a human being, Brahma itself is fire, Yaga, fuel, water, Mantra, priest etc. Likes and dislikes do not cause any harm to such a human being. In due course, he is detatched from Samsara.
At the inception, Brahma intended to create this world. First he created Kshara tatva. (things subject to change and decay). Beyond that, he created Askara tatva (thing without change or decay). Ashara means Amrutha (thing without death). With the combination of Kshara and Akshara, the entire universe was created. Then Brahma created births and deaths. Jeeva is going round this birth and death cycle. While going round this birth and death cycle, jeeva performs virtuous deeds (Punya) and becomes wiser. Jeeva thinks that worldly pleasures and this body are not eternal. He thinks that constant performing of Karma is nothing but a disease. He abandons desires and passions. He proceeds towards Moksha.
First he cleanses all his sins. He takes care not to entangle again in this birth and death cycle. He realises that taking birth, diseases, old age and death are nothing but changes caused in one's own life and lamenting for these changes is nothing but ignorance. He always tries for Moksha. He sits in a lonely place. He removes all his worries from his mind. He never allows new thoughts into his mind. He never depends upon anything. He conquers his sense organs and abandons likes and dislikes. He treats praise or insult in same manner. He beholds God in every being. He attains Atma Jnana.
Whoever treats profit and loss; love and hatredness; pleasures and sorrows, likes and dislikes equally; who ever abandons all duals; who ever relinquishes Dharma, Ardha, Kama for the sake of Moksha; whoever feels detatched that he is not the cause for anything; such a human being is entitled for Moksha. That seat of Moksha is independent. It is not made up of five elements. Their attributes do not influence Moksha. By constant practice only, one can attain Moksha. To attain Moksha, one has to discard all kinds of desires and intentions and keep his mind stable and does constant practice.
O Brahmin! now I tell you about Atma which is realised by Yogis. Atma is subtle. It is not visible to naked eye. By attaining knowledge only we can see atma. It is possible only for Yogis. Yogi first detatches Jeevatma from body. Then he tries to realise Parama Atma. After realising Parama Atma, he is liberated from this birth and death cycle. Such a Yogi is not afflicted with diseases, old age and death. He does not feel plealsure or sorrow. Such a Yogi takes along with him others also along the Path of Moksha. Such aYogi always thinks that this body is not eternal. Hence he does not care for the upkeep of this body. He always thinks to behold Atma. He Practices Yoga. He is not afraid of anything. He never feels happiness or sorrow on account of Raaga and Dvesha. Such a Yogi refuses the status of Indra. He always beholds his innerself and entangles mind with Atma.
Such a Yogi always entangles his mind with Atma and keeps it there for ever. Then he attains the eternal Brahma Pada. One cannot behold Brahma Pada with naked eye and cannot hear about it with ears. Only with peaceful and stable mind only, one can behold Brahma Pada. This Brahman is all pervasive and shines like Sun. Only Yogis can behold it. When the Jeevatma is separated from body and entangled with Paramatma only, one can behold Parama Tatva.
O Krishna! this is what was told by that Sidha." said Brahmin to Krishna.
"O Arjuna! I told you in brief what I told you at the beginning of war in the form of conversation between the Brahmin and Sidha. You are at liberty to tell this to anybody but to those who listen with devotion. I told this to divine bodies. You are the first mortal to listen to this Yoga. All, both men or women but with with great devotion, are entitled to practice this Yoga; because this Yoga is to be practiced by one and all. In this creation, everybody is entitled to attain Mukti. There is no doubt that whoever practices this Yoga with greater devotion and constant practice, by abandoning all worldly pleasures, he can attain Brahma Pada.
O Arjuna! I told you what all I can tell. None can tell you more than this." said Krishna to Arjuna about Brahma Vidya.

Maha Bharat,
Asvamedha Parva,
First chapter completed.
Om Tatsat, Om Tatsat, Om Tatsat.

MAHABHARAT
ASVAMEDHA PARVA
SECOND CHAPTER
In Naimisaranya, on the occasion of Satra Yaga, Sooti (the story teller) told Saint Sounaka and other sages and Saints, the story of Mahabharata, as told by Saint Vaisampayana to King Janamejaya, on the occasion of Sarpa yaga.
While preaching again the essence of Geeta to Arjuna, Sri Krishna told Arjuna a conversation between a wife and husband of Brahmin community.
“O Arjuna! in the ancient past, there was a Brahmin. One day, his wife asked him to tell her about veda philosophy. The husband told his wife about Veda Philosophy.
“All works or actions done through seeing and hearing and doing are Karmas. Generally karmas are performed due to ignorance only for the sake of some result or other. None can abstain from doing some Karma or other as it is but natural. If any body keeps quiet without doing anything, he is called an idiot.
But renunciation of all Karmas is called Brahmapada. As far as I am concerned, I always keep Brahma in Atma and worship. It is called Nishkarma. (not doing any karma). Whatever work you do in the outside world, is Karma. Abstaining from doing any Karma is impossible.
Both Agni and Soma create this world. Brahma worships Akshara Tatva. I now tell you about Akshara Tatva. This Akshara Prabhara Tatva is not made up of five elements nor its attributes. Hence this Akshara Parabrahma Tatva cannot be beheld through sense organs. Only through intellect only, one can behold Brahma.
The five Vayus viz., Prana, Apana, Vyana, Udana and Samaana also grew from Brahma and again join with Brahma. Udana runs between Prana and Apaana. During sleep, between Praana and Apaana, vyaana and samaana joins with Prana and Udaana. While human being sleeps in Udaana, Praana and Apaana never leave him.
These five vayus, combined with mind and intellect, are the tongues of Agni called Vaisvaanara. Hence Agni is called sapta jihva(seven tongues). In the bodies of humans, Agni shines as Atma. Smelling, eating, seeing, touching, hearing, thinking, learning are nothing but fuel to the holy fire, lighting in our body. Smeller, eater, perceiver, toucher, listner, thinker, learner are all priests, performing Homa in our body. Daily, by doing karmas, we perform Homa in our body. It is called Saptahotra method.
Agni, called Vaisvanara, got ten faces. They are sides, Vayu, Sun, Moon, earth, agni, Indra, Vishnu, Brahma, Mitra, Varuna. These are the faces of Vaisvanara Agni. Sound, form, touch, taste, smell, talk, doing, coming and going, working and enjoying etc., are the fuel for these ten faces. The above said fuel items are burnt in Vaisvanara Agni Homa, by the following priests viz., eyes, nose, ears, skin, tongue, feet, hands, anus and genital organs. This is called Dasahotra method.
Having knowledge about the above two methods, Yogi daily performs Yaga by making Jeevatma as Upadrashta (chief priest). At last, he emancipates himself from this birth and death cycle. Being ignorant about the above two methods, people are going round this birth and death cycle for ever.
Omkara was born from speech. Following Omkara, mind tries to attain Dharma, Ardha, Kama and Moksha.” said the Brahmin to his wife.
“Unless one intends with mind to talk , words cannot come out of mouth. In that case, how mind works according to speech.” asked his wife.
“What you said is correct. Everybody thinks like that. But speech and mind are connected with each other. One cannot speak without intending to speak.
Once speech and mind went to Brahma and solicited his advise about who is greater among them. Brahma said that mind is greater. Sarasvati took objection as she was the deity of speech.
“O my lord Brahma! when I, controller of speech, am here, how can you say that mind is greater” asked Sarasvati.
Brahma pacified Sarasvati with his tact. “O Saraswati! mind is of two kinds. Stable mind and fickle mind. Stable mind stays with me whereas fickle mind stays with you. All letters, arts, mantras etc. born out of your grace, are called fickle mind. But stable mind is greater than fickle mind.” said Brahma. Unable to say anything, Sarasvati kept quiet.” said the Brahmin.
The Brahmin continued to say to his wife: “speech is created out of inhalation and exhalation by the movement of Prana and Apana. Prana is itself Brahma. Prana joins with Apana. Then, speech, leaving its natural sound, joins with five elements and spreads all over the body with the influence of Vyana.Then Mind becomes stable. Keeping mind stable is the way to attain salvation.
Speech which comes out is Ghoshini and speech which does not come out is Aghoshini. Aghoshini is better than Ghoshini. Speech is indestrucible. It has no decay. Sound has no form but it shines bright. That is Brahma Tatva.
Sense organs, mind and intellect are supported by Jeevatma. But they perform their own duties, without interfering with each other. Tongue tastes but cannot see. In the same manner, other sense organs cannot perform other duties, except of their own. Eyes can see a form but not other sense organs. Ears receive sound but not other sense organs. Mind acts in two ways viz., learning and doubting. Other sense organs cannot learn or doubt. Similarly, power of discretion and distinguish between good and bad is the work of intellect which cannot be discharged by other sense organs.
Once there was a conversation between mind and other sense organs. Sense organs said to mind:
“O mind! you and we are equals. What is your greatness?” asked sense organs.
“O sense organs! You cannot function of your own accord. I, through you, discharge all functions. You have no independent status. Without me, nose cannot smell, tongue cannot taste; eyes cannot see and ears cannot hear. Without me, you are useless. Therefore, I am greater than you.” said the mind.
“No No. Simply because you are acting through us, how can you attain greatness. Without sense organs, you cannot feel, smell, taste or hear and enjoy. Without the presence of any one of us, you are useless. You cannot make other sense organ to discharge other’s function. You cannot make nose to see or you cannot make eye to smell. Because of us only, you are feeling and enjoying. Therefore, you are not at all greater than us. Besides that, if the mind is unable to do anything, with our vitality, we are making you to function.By any stretch of imagination, it cannot be said that you can function independently without us. With our vitality through you only body is enjoying sensual pleasures. Hence, there is no question of greatness.” said the sense organs.
Unable to say anything mind kept quiet.” said the Brahmin to his wife.
“I also tell you one more thing. Once, all the five airs viz., Prana, Apana, Vyana, Udaana and Samana went to Brahma and asked him about who is greater among themselves. Brahma smiled and said:
“Without which air, other airs cannot function, that air is greater.” said Brahma.
Then every air said that without it, others cannot function.
“I know that much. Amongst you, everyone is specialised. Without one, others cannot function. But one thing is certain. You all cannot function at a time. You function one after other. When one air is functioning, that air is greater. When all airs function amicably, you are all great.” said Brahma.
He continued to say: “In this connection I tell about a conversation between Saint Narada and Devamatha. Once a Brahmin called Devamatha asked Saint Narada thus:
“O Saint Narada! in every physical body of human being, there are five airs viz., Prana, Apaana, Vyana, Udaana, Samaana. moving throughout the body. But while the child was in mother’s womb, which air starts to function first.” asked the Brahmin.
Narada said thus: “O brahmin! to form a fetus, male and female shall join together. Samana air in male in the form of semen and Vyana air in female in the form of blood, join together and a fetus is created. Then Prana and Apana enters the fetus. Then fetus starts inhalation and exhalation. Prana air goes down and Apana air goes up. While the child grows in womb, Vyana, Udaana and samaana enters the body of child. Then all the five airs spread all over the body of child. With the movement of five airs, Agni (heat) is generated all over the body. This heat is called Udaana.
I told you about Prana and Apaana airs. They are also called day and night, good and bad, truth and falsehood, etc. duals. Between Prana and Apaana airs, Udaana air in the form of heat, moves speedily. Only doctors know about these airs and heat element in our body.” said Narada to Brahmin.” said Brahmin to his wife.
Brahmin continued to say: “O my wife! I also tell you one secret. One who creates this Universe is Karta (subject). The act of creation is Karma. Instruments useful for creation are Karana. Entire creation depends upon these three elements. Nose etc. sense organs are called Karanas. Smelling, hearing, tasting, seeing etc are Karmas. Jeeva performs these Karmas. While performing Karmas, Jeeva enjoys sensual pleasures. But Jeeva, abandoning these pleasures, can turn towards Moksha path. Jeeva enjoys sensual pleasures with the aid of Karana, karma and kartha. But Jeeva, without joining them, burns sensual pleasures in the fire of Atma, as a result of which ignorance ends.
Jeevaatma shines without the smoke of ignorance. That is the path for Moksha.
It is also called Yoga yajna. The reward for such Yajna is abandoning desires. Then the Almighty God feels happy and bestows Moksha. If jeeva entangles in sensual pleasures and worldly affairs, he binds himself by all of them and destroys himself.
O my lady! God rules this universe. I follow his rule. God is the teacher for this Universe. I follow his teachings. According to Brahma, Akshara Upasana is best of all. I follow Akshara Upasana. I am trying to cross this Samsaara forest. So far I have crossed darkness of anger, snakes of greediness, fort of desires. Now I am in the middle of forest.
In that forest, there is no distinction between young and old, pleasures and sorrows, fear or favour. Trees in that forest bear five coloured fruits which are so sweet. Great sages and saints move in that forest and perform Tapas. Sun is the master of that forest. Saints perform Tapas on the hillocks in the forest. Those sages are glorious endowed with control of mind and control of sense organs. I am also moving like those saints without any attachment. I never perform any act, with any kind of desire. Hence I am not bound by Karma.
Inspite of our best efforts, we cannot avoid any thing which is bound to happen. Hence, it is mere waste to worry about future. Having known about this, I move in outside world as a drop of water on lotus leaf. O my wife! in this connection, I tell you a conversation between a Chief Priest of Yajna and a Yogi.
Chief Priest of Yajna was making ready a goat for sacrifice. Beholding that, a Yogi told the priest thus:
“You are performing a sacred Yajna. But you are killing animals which is a great sin. Is it not?” said Yogi.
“O Yogi! I suppose you have not read Vedas. This is the ritual enunciated in Veda. After sacrifice, this goat attains divinity.” said Priest.
“What you said may be correct and this goat may attain divinity. But what benefit you derive by killing this goat.” asked Yogi.
“I do not understand what you said. Killing Goats in Yajna is a ritual enunciated in Vedas. By following this ritual, the goats are killed and priests are killing goats to attain divinity. Is it wrong?” asked the priest.
“What you said is not correct. Repeatedly Vedas preached that killing animals is great sin. That much I know.” said Yogi.
“If what we do is violence, what you are doing. Are you not subjecting your body to violence by observing Prana Yama and Upavasas.” said Priest.
“Prana Yama and fasting are part of Tapas. I am well accomplished in Tapas. I realised Akshara Tatva. I destroyed Kshara Tatva with my knowledge. I abandoned sensual pleasures. I am performing Tapas and Prana Yama seeking Moksha. Saying that performing Tapas and Prana Yama amounts to violence is nothing but foolishness.” said the Yogi.
“O Yogi! I do not know all those things. I am performing Yajna. Killing animals during Yaga is a ritual enunciated in Vedas. I follow that ritual. I never attain any sin by killing animals during Yaga. Besides that I attain higher regions.” said priest.
“O Priest of Yajna! My Tapo Yajna is greater than your Karma Yajna tainted with violence.” said Yogi.
At last, priest accepted the philosophy of Yogi.
O mywife! in this connection I also tell you another story. In the past, there was a king called Kartha Verya Arjuna. He caused much harm to a brahmin called Parasu Rama. In retaliation, Parasurama cut the hands of Karta Veerya Arjuna and killed him. In turn, sons of Kaarta Veerya Arjuna killed the father of ParasuRama while Parasu Rama was out of Ashram. Enraged with great wrath, Parasurama killed all the sons of Karva Veerya Arjuna. He also destroyed the entire Kshatriya community by waging war against them 21 times. Then only his grudge against Kshatriyas subsided.
All the Pitaras appeared before Parasurama and told him: “O Parasu Rama, You are a Brahmin. Why have you resorted to this kind of violence. Is it not wrong?” said Pitaras.
“O Pitaras! killing of Kshatriyas is nothing but Yajna. I performed it. All these Kshatriyas are goats ready for sacrifice. Hence I killed them. Killing goats during Yajna is enunciated in Vedas. I followed Veda Dharma. Kindly dont obstruct me.” prayed Parasurama.
“O Parasurama! out of all Yajnas, Tapo Yajna is best. Perform Tapo Yajna by performing Tapas and maintaining peace. God bless you. In fact, you have to destroy not the outside enemies, but inside enemies viz., anger, greediness, desires, hatredness etc. But they are not killed by weapons. Only by performing Tapas, one can kill those enemies. Therefore, you also perform Tapas and destroy your inner enemies and enjoy eternal pleasures.” said Pitara.
Hence, O lady! Tapo yajna is best of all.
Generally, human beings are endowed with three attributes, Satva, Rajas and Tamas. Happiness and peacefulness are the qualities of Satva. Anger, sorrow, overambition are the qualities of Rajas. Passion, sleep and dreams are qualities of Tamas. We have to use suitable weapons to destroy those qualities. Control of sense organs is a must. Then only one can proceed towards Moksha.
To know about the chief enemy in the path of Moksha, I now tell you Ambareesha Geeta. In the past, there was a king called Ambareesha. He was wellversed in Rajaneethi. He conquered all his enemies and rules his kingdom to the satisfaction of his people. One day, beholding his courtiers, he said thus:
“O wise and learned! I conquered all my enemies. But I do not consider it a great victory. The reason being that I could not so far conquer my inner enemies. Without conquering my inner enemies, how can I get complete victory.” said Ambareesha.
Though he was an emperor endowed with royal pleasures, he eschewed all his royal pleasures and did tapas to conquer his inner enemies and succeeded.
O my wife! in the same manner, conquering inner enemies is essential. In this connection, I also tell you about a conversation between King Janaka and a Brahmin. Once a brahmin was expelled by King Janaka, from the country for his misbehaviour. That brahmin asked King Janaka thus:
“O King Janaka! you expelled me from your kingdom. Kindly tell me how far your kingdom extends. I will go beyond that point.”asked the brahmin.
King Janaka could not answer his question. “O Brahmin! this kingdom is not of mine. It is my ancestral property. How can I say this kingdom is mine. In a fit of anger, I expelled you from Kingdom. When I myself do not know how far my kingdom extends, how can I expel you from my kingdom.” said King Janaka.
“O King Janaka! This city is yours. This kingdom is yours. You are the king of this kingdom. How can you rule this kingdom, without possessing it. Kindly tell me that secret.” asked Brahmin.
“O Brahmin! This Kingdom, these people, are there even prior to my birth. They remain even after my death. How can I say that this kingdom is mine. I am just enjoying the kingdom. I am ruling the people, with detatchment.” said King Janaka.
Then that brahmin appeared before King Janaka in his original form as Yama Dharma Raja.
“O King Janaka! I am Yama. I have come to test you. You are wise and learned. You are a detatched Karma Yogi. Prosper yourself with peace and happiness.” blessed Yama and went away.
Hence O my wife! I also intend to leave this house and Samsara and retire to forests. Having known my intention, you are trying to stop me by asking several questions about Adhyatma. I also told you many things about Adhyatma. I cannot remain in Samsara any more. Now I am a real brahmin. I follow Brahmacharya and realise myself. But in your eyes, I am ordinary brahmin. But I practised Yoga. I cannot limit myself to this house and samsara. This universe is mine. I am omnipresent. I now refuse even the rank of Indra. This bent of mind itself is equivalent to all riches.
God is all pervasive through out the universe. Everybody shall ultimately join God but none can join God with this mortal body. All Karmas done with this body bind Jeeva. Now I cut all my bondages. Now I have no fear of death. Give up the idea of stopping me and join me for liberation.” said the Brahmin.
The wife of that brahmin also agreed with his preachings. The brahmin continued to say:
“O my wife! Wife and husband are made for each other. For making fire, two pieces of wood are essential. If one piece of wood is husband, the other piece is wife. If both are rubbed togehter, fire comes out.That fire is awareness.” said the Brahmin.
His wife also followed the husband and both of them attained liberation.” said Krishna to Arjuna.
Then Arjuna asked Krishna: “O Krishna! You told me about the brahmin wife and husband. I want to know more about them.” asked Arjuna.
Krishna smiled and said: “O Arjuna! Brahmin husband is no other than my mind and his wife is no other than my intellect. I am the Parama Atma, beyond the sense organs.” said Krishna.
“O Krishna! with your grace and kindness, I have become wiser. But I want to know about Para Brahma. Kindly tell me about it.” asked Arjuna.

“O Arjuna! In reply to your question, I tell you about a conversation between a teacher and student. One student put the same question to his Teacher. Unable to answer that question, that teacher along with great sages viz., Brihaspati, Bharadwaja, Bhargava, Goutama, Kasyapa, Vasishta, Athri, Visvamitra etc went to Brahma. All saluted Brahma and asked thus:
“What is meant by well-being (hitamu) and what is the easiest way to attain well-being (Hitamu).” asked the Brahmin along with sages and saints.
Brahma said thus: “In the beginning, the entire Universe was born with Satva quality. For some time, all animate objects move in Satva. One by one, Rajas and Tamas occupy the body and jeeva. Studying Vedas, performing Tapas and meditating about Brahma are Satva qualities. Satva quality is a splendid and marvellous quality. Hence all Yogis, eschewing Kama and Krodha, follow Satva quality.
I now tell you the path to follow Satva. There are four Ashrams. Brahma Charya, Grihastha, Vanaprastha and Sanyasa. These are four legs to Dharma. These four dharmas are followed by all castes. By observing these four Ashrams, one can attain Moksha. If one is unable to get self realisation within these four Ashrams, he cannot attain Moksha for ever. This path is applicable to one and all.
Whether they are Marut, Aditya, divine bodies etc. self realisation is the only path to attain Moksha. Self realisation means knowing about the 24 elements. I tell you about the 24 elements. Earth, space, fire, water and air are the five elements. Their attributes are five. Sense organs are 10. Mind, intellect and Ahankara are three. Praktiri-1. Total 24 elements.
Whoever understands about birth and death secret, abandons ignorance and realises about the true nature of these 24 elements, as a result of which, all his bondages dispel themselves and he travels towards Moksha.
Human body has nine holes. Mind, through these nine holes with the influence of satva, rajas and tamas, connects itself with the outside world. Hence the body is visible but the inner self is invisible. Therefore, one has to abandon the delusion on this visible body and try to behold the innerself. But it is highly difficult and impossible.
Whoever controls sense organs and mind and also Satva, Rajas and Tamas qualities, he can follow the path of Moksha. Satva, Rajas and Tamas qualities work together. One depend on the other. One follows another. One cooperates with another. Hence identifying and avoiding satva, rajas and tamas qualities is highly difficult. If one is restrained, another will raise. If Tamas is suppressed, Rajas increases. If Satva is followed, Tamas also follows Satva.
Greediness, sorrow, delusion, sleep, fear, aggrandizement, interest in committing crimes, over anger, cheating others, envy, hatredness etc. are the qualities of Tamas. Those who are born as snakes, scorpions, animals, pigs, dogs, fish, hens, mosquitoes, trees etc. are those who were influenced by Tamas in their last birth. One who realises this fact, keep himself away from Tamas.
Strength, vigour, valour, pride, arrogance, pleasures and sorrows, friendship, overambitious, uneasiness, quarrelsome nature, envy, harsh talk, abusing others; lusting other ladies; telling lies; boasting himself; and encouraging those who boast are all the qualities of Rajas.Those who were influenced by Rajas quality in the previous birth, are endowed with wealth and riches in this birth. They are mostly interested in worldly pleasures. If they realise that these pleasures in this birth are due to Rajas quality in previous birth, they slowly come out of those Rajas qualities and try to acquire Satva quality.
Eternal happiness, glory, soft spoken, kindness, forgiveness, truthfulness, clenaliness, courage, free from greediness; patience, nonviolence, virtuous behaviour, not envious towards others; avoiding unnecessary hurry, equality among all, concentration on the works, abandoning cruelty, respecting others are all Satva qualities. Those who were influenced by Satva in their previous birth, do not have egoism, over ambition, greediness, lust, passion in this birth. They are always virtuous and devotees of God.
One who realises about the qualities of Satva, Rajas and Tamas, keeps himself away from these three qualities. As has been said already, these three qualities are not separate. They unite with each other. The Samsara is run with these three qualities. If first quality dominates the second, the third one is suppressed. Tamas flows downwards. Rajas is in middle. Satva flows upwards. It is highly difficult to come out of the influence of these qualities. But one has to abandon these three qualities in order to attain Moksha.
To come out of the influence of these three qualities, one has to relinquish overambition and greediness. If human beings are influenced by Satva, they attain heavenly pleasures; those who influenced by Rajas take birth on earth and those who are infleunced by Tamas take birth as animals and beasts and undergo hell on earth.
In their daily life, human beings perform Karmas for the sake of Dharma, Ardha and Kama. These Karmas are influenced by Satva, Rajas and Tamas. Human beings shall take care that Karmas they perform are not tainted with Satva, Rajas and Tamas. He shall remain Nirguna.
In human body, Prana, Apaana, Vyaana, udaana and samaana vaayus are moving. Of these Vaayus, Prana is Satva; Apaana is Rajas and Udaana is Tamas. Of these Prana is best of all. If these three qualities remain in our body euqlly, that is Avyakta. That itself is eternal peace and happiness. One who realises about this Avyakta, he is endowed with awareness. He is entitled for Moksha.” said Brahma to saints.
Brahma continued to say: “O Brahmin, sages and saints! Mahat Tatva grows from Avyakta. That Mahat Tatva is also called intellect. With this intellect only, human being sees, hears and perceives. Hence intellect is kept on highest pedestal.
From intellect, Ahankara grows. Ahankara is the root cause for all Karmas. Division of humans into Brahmins, Kshatriya, Vysyas and Sudras, vratas, tapas, yajnas, yagas etc are all caused out of this Ahankara. From Ahankara Tatva, five elements viz., earth, space, air, water and light and their attributes (smell, form, taste, touch and sound) have come up. To enjoy these attributes, human being is immersed in worldly pleasures. All the living beings are immersed in this darkness of passion and lust and cannot comeout for ever. Only wise and learned, by performing Nishkama Karmas and eschewing sensual pleasures, can come out of this darkness.
These worldly pleasures are not eternal and they cannot stand for ever. Sorrow follows happiness and happiness follows sorrow. They are coming one after another. These sensual pleasures are root cause for happiness and sorrows. Passion towards sensual pleasures causes greediness. Influenced by greediness, human being is deprived of his intellect and is driven towards sinful acts.
Human body is made up of flesh, blood and bones. Every human body is destined to die. But human beings believe that this body is eternal and commit all kinds of sins and destroy themselves.
Five elements in the body, speech and mind and intellect are called Antara Atma. These eight elements are called Upaadaana. To know about these eight elements, preachings of elders is necessary. From out of Ahankara, Ten sense organs and mind...total eleven are formed. Uninfluenced with these eleven, intellect act independently. If intellect is used in proper manner, one can know about innerself.
O Saints! so far I told you about living beings. Now I tell about Adhyatma Tatva.
Earth, space, water, air and fire are main five elements. In this nature, there are three tatvas. They are Adhyatma, Adhibhoota and Adhi Daivata.

Adhyatma Adhi Bhoota Adhi Daivata.
ear sound sides
skin touch current.
eye form Sun
tongue taste Moon
nose smell Vaayu. speech speaking agni
hands working Devendra
legs walking Babhru
genital organs semen Prajapati
Mind thinking Moon
Intellect knowledge Brahma.
O saints! now I tell about Nivruthi path. (the path that leads the soul towards salvation). How tortoise retracts its organs into its shell, wise and learned shall retract his mind from worldly pleasures and turn it towards Atma. Whoever control his uncontrollable desires, he is great. He abandons satva, rajas and tamas and proceeds towards Moksha.
Control of sense organs is a difficult task. Atma shines beyond sense organs. One who beholds Atma is eligible for Moksha. This physical body is made up of five elements viz., earth, space, water, air and fire. With this physical body, it is highly difficult to cross the ocean of Samsara. Samsara is full of pleasures and sorrows, diseases and pains. Kama and Krodha are the masters of this Samsara. Hence human being shall conquer his desires and anger. Then only he can cross the ocean of Samsara.
As one lamp is lighting numerous lamps, from one Parama Atma, several atmas are shining in several physical bodies. Wise realises this truth and beholds Parama Atma in all human bodies and other living beings. Ignorant always creates differences between one and the other, on account of caste, religion, creed, etc., and suffer always. Parama Atma got several names. They are Varuna, Anila, Agni, Soma, Vishnu, Aja, Siva etc.” said Brahma to divine bodies and sages.
Brahma continued to say: “O sages! The foremost dharma is Ahimsa (nonviolence). Violence is adharma. Splendour and glory is the symptom of divine bodies. Human symptom is doing Karma. Symptom of space is making sound in form of thunders. Symptom of Vaayu is touching objects. Symptom of Lamp is shining in one form. Taste is symptom of water and smell is symptom of earth. Symptom of learning is speaking truth. Symptom of mind is thinking and feeling. Symptom of intellect is doing virtuous deeds. Symptom of Avyakta is leading virtuous life. Symptom of intellect is severing bondages of Karma.
Sannyasa coupled with intelligence leads to Moksha. Yogi who is above duals is not inflicted by disease and death. The Prakriti is Avyakta. It is also called as Kshetra. Prikriti is born out of Satva, Rajas and Tamas. Purusha shining in body is Antaratma (inner self). He knows everything. He is beyond these three attributes. He is stable and not influenced by any power. Jeevatma, renunciating Prikriti and turning towards Paramatma, attains Mukti.
Out of Jyothis, Sun; out of five elements, Agni; out of all arts, Savitri; out of divine bodies, Prajapati; out of Vedas, Omkara; out of five vaayus, Prana; out of all Chandas (metres), Gayatri; out of four leggers, goat and ox, out of human beings, Brahmin; out of all birds, eagle; out of all rituals in Yajna, Havis; out of four Yugas, Kritayuga; out of all metals, gold are famous. Out of all herbts, Yavas; out of all eatables, cooked rice; out of all drinks, pure waters; out of all mountains Meru; out of all trees, Juvvi tree; out of all sides, upper side; out of all rivers, Ganga; out of all water deposits, sea; out of four Ashrams, Grihastha Ashram; out of all Prajapatis, Brahma; out of all Tatvas, Vishnu Tatva; out of all divine bodies, Eswara are famous.
Though we call the God as Brahma, Vishnu and Maheswara, the main Paramatma Tatva is one and the same and they are not different. Recognising this oneness itself is Brahma Jnana. As day and night are coming and going, pleasures and sorrows are coming and going in human life. Feeling great during pleasures and feeling sad during troubles is not proper. Every object in this nature is subject to growth and decay. Every pleasure ends with sorrow. Those who realise this truth, treat both pleasure and sorrow equally.
Now I tell you about Ashrams.
Brahmacharya is the first. During Brahmacharya, one has to follow the following: Study of vedas and serving teacher; procuring food by alms for himself and teacher; keeping one stick as Danda in hand; maintaining cleanliness always; keeping away from sensual desires; controlling sense organs; wearing sacred thread always; maintaining minimum talk; speaking truth always; keeping mind peaceful; worshipping sacred fire both morning and evening and abstaining from indulging in sinful acts. One has to follow the above duties during Brahmacharya.
Now I tell you about Grihastha Ashram. Grihasthu, while moving in the outside world, shall follow Nyaya and dharma; shall not look at other ladies with evil intention; lead a virtuous life; perform five yajnas daily; worship guests; wear plain white clothes; giving away what he has, to poor and needy; control sense organs; maintain cleanliness; being friendly with others; study vedas and perform Yajnas and Yagas; possess forgiveness alwlays; maintain impartiality while dealing with others; keeping away from sinful acts. These are the dharmas to be maintained by Grihasthu.
Next comes Vanaprastha. During Vanaprastha, one has to leave towns and villages and retire to forests; perform sacred and sandhya twice a day; maintain brahmacharya; consume fruits, roots, leaves as food; always sleep on floor; worship guests; perform study of vedas and worship of Agnihotra daily; and control sense organs. These are the main duties of Vanaprashta.
One can directly take Sanyasa, without undergoing these three Ashrams, if he is inclined to attain Moksha.
Now I tell you the Sanyasa Dharma. A sanyasi shall be kind towards other creatures; shall not resort to violence; shall not feel sorry for past events; shall not be ambitious about future and think about present only; control sense organs and keep detatched; consume food by alms only, once a day; shall not preserve anything for himself; shall not receive anything from others except food and clothing; shall not be influenced by flattering or appreciations; give up envy and anger; control both mind and sense organs; follow brahmacharya; follow non violence and truthfulness always. These are the Sanyasi Dharmas.
Sanyasi has to stay under trees, at banks of rivers; non inhabitant places; forests, caves and templels. Sanyasi shall not try to earn anything by crookedness. Sanyasi shall not propagate about his greatness and glory and keep detatchment with those who visit him. These are the Dharmas of Sanyasi.
Sanyasa means performing Tapas. By performing Tapas, Sanyasi acquire knowledge to behold Parama Atma. By performing Tapas only, one leaves Rajas and Tamas and follows Satva. That is the first step for salvation. Sanyasi shall abandon duals and strive hard for Moksha.
O brahmin, sages and saints! Samsara is a big tree. The invisible Prakriti is the seed. Intellect is the stem. Ahankara are the branches. Five elements, their attributes are leaves. Sense organs are cavities in tree; good and bad are the fruits and ambitions are the tender leaves. To cut the tree of Samsara, Jnana sword is essential. One who cuts this tree with Jnana sword, he attains Brahma Pada.
To attain Brahma Pada, practice of yoga is essential. While practising yoga, one has to behold Jeevatma. By abandoning sensusal desires, one attains salvation.
O Sages! you are all aware of each and everything. You have studied Vedas and Sastras. You are wise and learned. To behold inner self, Satva is the best path. To reach Parama Atma also there is no other path except Satva. Truth, nonviolence; forgiveness; virtuous character; sanyasa, tendency of sharing with others; intelligence are all Satva qualities. These are the steps to reach Parama Atma.” said Brahma.
Then, the sages and saints asked Brahma thus: “O Brahma! Dharmas are of several kinds. While following all Dharmas, we are unable to decide which Dharma is best. Therefore, please tell us which Darma is best. Please also tell us the relation between Satva and Purusha.” asked sages and saints.
“O sages! of all dharmas, Ahimsa (non violence) is the best dharma. One who follows non violence attains best intelligence. That is the path for Moksha. One who entangled constantly in desires is caught in the web of worldly pleasures, as a result, keeps himself rotating in birth and death cycle. Desires are natural and performing Karmas to fulfil desires is also common. But those karmas bind the human being if they are done with some profit motive. If Karmas are performed without profit motive, they cannot bind the human being. That is the path for Moksha.
Therefore, while moving in the outside world, one has to behave like a drop of water on lotus leaf. One should not show any interest upon anything. Then only none can bind him. To behold Paratatva, satva is a torch. With the help of satva quality, Yogis realise para tatva and attain Mukti. So, with the help of Satva, one can attain Mukti.Once he realises innerself, he can renunciate satva also and try for Mukti without any attachments.

O sages! I am again telling you the order of evolution. From avyakta, Mahat Tatva; from Mahat Tatva Ahankara; from Ahankara, five elements; from five elements their attributes; from five elements and attributes, desires, grow respectively. Human being always entangle in accomplishing those desires. One who realises about this evolution, he can over come the worldly affairs easily.
Before enquiring about desires, one has to know about five elements. One who realises about five elements, he recognises this body as combination of five elements. Then he renunciates love and affection towards this physical body and turns towards innerself. Mind, with the help of intellect, controls the sense organs. Yogi, realising this fact, travels along the Mukti path as Nirguna.
As tides in ocean are raising and falling, both animate and inanimate creatures in this Universe takes birth, grow and die in routine process. This Avyakta Prakriti is generated out of Paramatma. Therefore, this Prakriti is not eternal. One who realises this truth never entangles in passions and desires.
To behold Parama Atma, Tapas is the only means. Therefore, yogi shall acquire the tresure of Tapas. In the ancient past, all Prajapathis performed creation process only with the help of Tapas. Great saints, by performing Tapas in forests, attained knowledge of past, present and future. By Tapas only one can attain perfection in the art he learnt. One can attain any kind of art by Tapas which cannot be attained by any other means.
Tapas keeps away the bad qualities viz., cruelty against brahmins and drinking liquor etc. By means of Tapas, all living beings satisfy themselves. By performing Tapas, Yogis, attain Brahma Pada, by giving up passions, desires and egoism. Before attaining Brahma Pada, one has to give up Rajas and Tamas and follow Satva. Gradually, one has to give up Satva also and attain Nirguna quality. Then only he can join Paramatma.

Upanishads are attached at the end of Vedas. By studying Upanishads, intelligence increases. By studying Upanishads, one can realise about innerself and Atma itself is Kshetrajna. Human being is habituated to work. He alwlays does some work or other and immerses in that work with great concentration. But Atma never interfers with any work and beholds every work as a witness. This itself is Yoga.
Prakriti is Avyakta. Human being always moves in Prikriti. Due to Avidya (ignorance) he develops love and affection towards the works he does and binds himself with the results of such works. As a result, he always lands in all sorts of troubles and sorrows. If one does any kind of work without any attachment, the result of that work does not bind him. Therefore, no attachment....no sorrow.
Yogis are of two kinds. Jnana Yogi and Karma Yogi. Jnana Yogi believes that knowledge and intelligence is best whereas Karma Yogis believe in performing Karmas. What Vedas enunciate is: first one has to perform Karmas and worship God with 16 kinds of sevas. Gradually, one has to abandon Karmas and follow Jnana Yoga. Because, Jnana itself is the nature of Purusha (Atma). One who realises this truth, gives up Karma Yoga and follow Jnana yoga and attains Mukti. While performing Karmas in day to day life, one shall not attach himself either such Karmas or with the results of such Karmas.

O Sages and Brahmin! I told you each and everything. Accordingly you discharge your routine works. You attain salvation.” said Lord Brahma to Brahmin and sages and saints.” said the Teacher to his student.
Therefore, Arjuna, this is the conversation between the teacher and student.” said Krishna to Arjuna.
Now Arjuna entertained a doubt. “O Krishna! who is that Guru and who is that Sishya. Are they so important. Kindly tell me.” asked Arjuna.
Krishna smiled and said: “O Arjuna! dont you understand this much. That Guru is none than mine and the student is my mind. Out of affection towards you, I preached you about Jnana. You follow Adhyatma with pure and dedicated mind. All your worries vanish. All these things were already taught by me at the beginning of war. Again I reiterated them at your request. You control your sense organs and try to know about your innerself with unshaken mind.” said Sri Krishna to Arjuna.
Thus said Soota to saint Sounaka and other sages and saints, as told by Saint Vaisampayana to King Janamejaya, the story of Maha Bharata.
MAHA BHARATA
ASVAMEDHA PARVA
SECOND CHAPTER COMPLETED.
OM TATSAT OM TATSAT OM TATSAT.