ஸ்ரீமத் பாகவதம் (ஆங்கிலத்தில் )

ராதே கிருஷ்ணா 06-09-2017

ஸ்ரீமத் பாகவதம்  (ஆங்கிலத்தில் )

SRIMADH BHAGAVATAM

SRIMADH BHAGAVATAM

Twenty Four GurusFrom the Srimad Bhagavatam

Twenty Four Gurus
From the Srimad Bhagavatam

Once King Yadu saw Lord Dattatreya (Avadhoot) in a forest and addressed him "Sir, you are indeed quite capable, energetic and wise. Such as you are, why do you live in the forest, free from all desires? Even though you have neither kith and kin nor even a family, how could you be so blissful and self-contented?"

The Avadhoot (one who has shaken off all worldly desires) replied, "My bliss and contentment are the fruits of self-realization. I have gained the necessary wisdom from the whole creation, through 24 Gurus. I shall elaborate the same for you".

Shri Dattatreya had twenty-four teachers from nature "many are my preceptors," he told King Yadu, "selected by my keen sense, from whom acquiring wisdom freely, I wander in the world…. The earth, air/breeze, sky, fire, the sun, pigeon, python, sea, moth, elephant, ant, fish, Pingala the courtesan, arrow-maker, infant/playful boy, the moon, honeybee, deer, bird of prey, maiden, serpent, spider, caterpillar and water are my twenty four preceptors.

1. Earth:
All creatures, in accordance with their previous store of karma (action) assume different physical forms and live on earth. People plough, dig and tread the earth. They light fires on it. Still, the earth does not swerve from its course even by a hair’s breadth. On the other hand, it feeds and houses all creatures. Seeing this, I learned that the wise one should never swerve from his vow of patience, love and righteousness under any circumstances and one should dedicate his life for the welfare of living beings. The earth along with its mountains and rivers is my first guru.

2. Air:
I observed that air is pure and odorless in itself. And it blows on both sweet and foul-smelling things without any discrimination or preference. Though it momentarily seems to take on the smell of its surroundings, in a short while, it reveals its pristine quality. From this I learned that a spiritual aspirant should live in the world, unaffected by the dualities of life like joy and sorrow and by the objects of the senses. He should keep his heart’s feeling and his speech unpolluted by vain objects. As I have learned all this by observing it, air is my second guru.

3. Sky:
The soul is also like the sky, which is omnipresent. I have noticed that sometimes the sky (or space) gets thickly overcast, or filled with dust or smoke. At sunrise and during night, it apparently takes on different colors. But in fact, it ever retains its colorless self, and it is never touched or stained by any thing. From this I learned that a true sage should remain ever pure like the sky or space, untouched or unaffected by anything in the phenomenal universe in time, including his own physical processes. His inner being is totally free from emotional reaction to things and events even like the space. Thus I accepted the sky or space as my third guru.

4. Fire:
My fourth teacher is the element of fire. Sometimes, it manifests itself as blazing flames; sometimes as smoldering embers, covered by ash. But it is always present in all objects as latent heat. The god of fire accepts the offering of everyone, irrespective of his moral worth and burns down his sins; and it still remains the ever-pure divinity as the fire-god; he is untainted by the sins of such devotees. So too, a sage of perfect realization should accept food of everyone, burn down his sins and bless the giver. Though fire has no specific form of its own, when it is associated with fuel that burns, it assumes such apparent forms. So too, the true Self, though formless in itself, appears in the forms of deities, human beings, animals and trees when it is associated with the respective physical structures. The source of all forms in the universe, as also their end, remains ever mysterious. All the things are manifest only in between their origin and their end. Their source and end is the true Self, which is eternal, unchanging, unmanifest and omnipresent. The nature of the element of fire is such. The manifest fire transforms the various things it consumes into the same ash. So too, the wisdom of self-realization rejects the manifest forms and properties of things as illusion and realizes their one original essence as itself. Thus the element of fire is my fourth guru.

5. Sun:
My fifth guru is sun. Though the sun we see in our daily life is one, it appears as many when reflected by water in different vessels. Similarly, the one real Self manifests itself as many selves of living creatures when reflected by their physical structures. As Sun illuminates the many forms in nature to our visions, the sage too illuminates the true nature of all things to his devotees.

6. Pigeon:
I have gained wisdom from a pigeon too. Once a pair of pigeons lived together on a tree. They bred their young and were bringing them up with deep affection and love. One day, a hunter caught the young fledglings in a snare. The ladybird, which returned from the forest with food for its young ones, saw their plight and, unable to leave them, she leapt in the snare to share their fate. Shortly after, the male pigeon turned up and, unable to bear the separation from its sweetheart, it too jumped in the snare and met its end. Reflecting on this, I realized how, even after being born as an intelligent human being, man is caught in the coils of possessiveness and brings about his own spiritual destruction. The self, which is originally free, when associated with the body sense, gets identified with it, and thus gets caught in the endless cycle of birth, death and misery. Thus the pigeon was my sixth guru.

7. Python:
The python is a sluggard, unwilling to move out briskly for its prey. It lies in its lurch and devours whatever creature it comes across, be it sufficient to appease its hunger. From this I learnt that the man in search of wisdom should refrain from running after pleasures, and accept whatever he gets spontaneously with contentment. Like the python, he should shake off sleep and wakefulness and abide in a state of incessant meditation on the Self. Thus the python was my seventh teacher of wisdom.

8. Sea:
Contemplating the marvelous nature of the ocean, I have gained much wisdom. Any number of overflowing rivers may join it, yet the sea maintains its level. Nor does its level fall even by a hair’s breadth in summer, when all the rivers dry up. So too, the joys of life do not elate the sage of wisdom, nor do its sorrows depress him. Just as the sea never crosses its threshold on the beach, the wise one never transgresses the highest standards of morality under the pull of passions. Like the sea, he is unconquerable and cannot be troubled by anything. Like the unfathomable ocean, his true nature and the depths of his wisdom cannot be easily comprehended by anyone. The ocean, which has taught me thus, is my eighth guru.

9. Moth:
I often observed that the moth (or, more precisely, a grasshopper) is tempted by fire to jump in it and get burnt down. So too, the unthinking man is enticed by the illusory pleasures of the senses and thus gets caught in the ceaseless cycles of birth and death. On the other hand, the wise one, when he catches even a glimpse of the fire of wisdom, leaves everything aside, leaps in it and burns down the illusion of being a limited self. Thus the moth was my ninth guru.

10. Elephant:
The elephant was my tenth guru. The human beings raise a stuffed cow-elephant in the forest. The wild tusker mistakes it for a mate, approaches it and then skillfully bound in fetters by the cunning human beings. So too, the unregenerate man is tempted by the opposite sex and gets bound by the fetters of infatuation. The seekers after liberation should learn to be free from lust. The elephant was thus one of my teachers.

11. Ant:
The ant stores up lots of food materials which it neither eats nor gives away in charity to any other creature. In consequence, other more powerful creatures are tempted to plunder the ants. So too, the man who lays by treasures of merely material things becomes a victim of robbery and murder. But the ant has something positive to teach us, too. It is a tireless worker and is never discouraged by any number of obstacles and setbacks in its efforts to gather its treasure. So too, a seeker after wisdom should be tireless in his efforts for Self-Realization. This noble truth has the little ant taught me and became my eleventh guru.

12. Fish:
The fish greedily swallows bait and is at once caught by the angle-hook. From this, I realized how man meets his destruction by his craving for delicious food. When the palate is conquered, all else is conquered. Besides, there is a positive feature in the fish. It never leaves its home, i.e. water. So too, man should never loose sight of his true Self, but should ever have his being in it. Thus the fish became my twelfth guru.

13. Pingala:
The thirteenth guru that has awakened my spirit is a prostitute named Pingala. One day, she eagerly awaited a particular client in the hope that he would pay her amply. She waited and waited till late in the night. When he did not turn up, she was at last disillusioned and reflected thus: "Alas! How stupid I am! Neglecting the divine spirit within, who is of the nature of bliss eternal, I foolishly awaited a debauchee (sensualist) who inspires my lust and greed. Henceforth, I shall expend myself on the Self, unite with Him and win eternal joy. Through such repentance, she attained blessedness. Besides, reflecting on its obvious purport, I also realized that a spiritual aspirant should likewise reject the lure of lesser spiritual powers, which are mere by-products of sadhana (spiritual practice). I learned that the temptation to secure things from other’s hands are the seeds of misery; that renunciation of these is the sole means of realizing infinite joy.

14. Arrow-maker:
Once I observed an arrow-maker who was totally absorbed in molding a sharp arrow. He grew so oblivious of all else that he did not even notice a royal pageant that passed by. This sight awakened me to the truth that such single-minded, all-absorbing contemplation of the Self spontaneously eliminates all temptation for the trivial interests of the world. It is the sole secret of success in spiritual discipline. Thus the arrow-maker is my fourteenth guru.

15. Playful Boy:
Little boys and girls know neither honor nor dishonor. They do not nurse a grudge or a prejudice against anyone. They do not know what is their own, or what belongs to others. Their happiness springs from their own selves, their innate creativity and they do not need any external objects or conditions to be happy. I realized that the sage of perfect enlightenment is also such. A playful boy thus happened to be my fifteenth guru.

16. Moon:
Of all things in nature, the moon is unique. It appears to wax and wane during the bright and dark fortnights. In fact, the lunar globe ever remains the same. In this, it is like the self of the man. While a man appears to pass through the stages of infancy, boyhood, youth, maturity and old age, his real self remains unchanged. All changes pertain only to body and not to the self. Again, the moon only reflects the light of the sun, but has no such of its own. So too, the soul or mind of man is only a reflection of the light of awareness of the real Self. Having taught this truth, the moon became my sixteenth guru.

17. Honeybee:
Honeybee wanders from flower to flower and, without hurting them in the least, draws honey. So too, a spiritual seeker should study all the Holy Scriptures but retain in his heart, only that which is essential for his spiritual practice. Such is the teaching I imbibed from my seventeenth guru, the honeybee.

18. Deer:
It is said that deers are very fond of music and that poachers employ it to lure them before hunting them. From this, I learned that passions and sensual desires will soon bog down a spiritual aspirant who has a weakness for merely secular music, till he ultimately loses whatever spiritual progress he has achieved earlier. The deer that taught me this truth is my eighteenth guru.

19. Bird of prey:
A bird of prey is my nineteenth guru. One day, I saw one such carrying away a dead rat. Many other birds like crows and eagles attacked it, now kicking on its head and again pecking on its sides in their endeavor to knock off the prey. The poor bird was thus very much pestered. At last, it wisely let its prey fall and all the other birds rushed after it. Thus freeing itself from so much botheration, it sighed in relief. From this, I learned that a man who runs after worldly pleasures will soon come into clash with his fellow-beings who too run for the same, and has to face much strife and antagonism. If he learns to conquer his craving for worldly things, he can spare himself much unhappiness. I realized that this is the only way to the peace in the world.

20. Maiden:
Once, I observed a family visit a maiden’s house, seeking her hand in marriage for their son. At that time, her mother was away from home. So the maiden herself had to entertain the guests with refreshments. She at once started pounding food-grains with a pestle. The bangles on her hand started knocking against each other, pounding sound. She was afraid that the guests might hear the sound and be unhappy for having caused her so much of trouble. As a Hindu maiden, she is not expected to remove all the bangles on her hand at any time. So she kept two on each hand and removed all the rest. Even then, they were knocking against each other and were making noise. So she kept only one bangle on each hand this time and she could finish her task in quiet. Reflecting on this, I realized that when a number of spiritual seekers live together, a lot of unwanted gossip ensues and no spiritual practice can be pursued with a single-minded effort. Only in solitude, a spiritual aspirant can carry his task. Knowing this truth, I henceforth resorted to solitude. Thus, a maiden happened to be my twentieth guru.

21. Serpent:
I observed that a serpent never builds a dwelling for itself. When white ants have raised an anthill for themselves, the serpent eventually come to inhabit it. Similarly, worldly people have to endure many hardships in raising houses for themselves, while a recluse monk does no such thing. Worldly men raise the monasteries and the monk lives in them; or, he leaves in old dilapidated temples, or underneath shady trees. The serpent moults, leaving off its old skin. So too at the end of his life Yogi leaves his body deliberately and in full awareness of his own true self and is not frightened by the phenomenon of death. On the other hand, he casts off his old body as happily as he does his worn out clothes and dons new ones. Thus has my twenty first guru taught me.

22. Spider:
The spider is my twenty second guru. It weaves its web from the thread in the form of a fluid. After sometime, it gathers up the web into itself. The supreme projects the whole creation out of itself and after sometime, withdraws it into itself at the time of dissolution. The individual soul too, bears the senses and the mind within itself and, at its birth as a human being or any other living creature, it projects them out as the sense organs, organs of action and the whole body. In accordance with its latent tendencies, the creature thus born, gathers up all the means and objects needed for its living. At the end of its life’s duration, the soul again withdraws the senses, mind and acquired tendencies at the hour of death. Thus have I learned from the spider.

23. Caterpillar:
The caterpillar is also one of my teachers of wisdom. The wasp carries its caterpillar to a safe corner and closes it up in its nest and goes on buzzing about it. The young caterpillar is so frightened by the incessant buzzing, that it cannot think of anything else than the buzzing wasp. Through such unintermittent contemplation of its mother, the caterpillar too, soon grows up into a wasp! In a like fashion, a true disciple is so charmed and over-awed by the spiritual eminence of his own guru that he cannot think of any one other than him. Through such contemplation, he soon blossoms into a great spiritual master himself. The caterpillar is thus my twenty third Guru.

24. Water:
Water is my twenty fourth Guru. It quenches the thirst of every creature, sustains innumerable trees and all creatures. While it thus serves all living beings, it is never proud of itself. On the other hand, it humbly seeks the lowliest of places. The sage too should likewise bestow health, peace and joy to every creature that resorts to him. Yet he should ever live as the humblest of God’s creation.

With such humility and devotion, I looked upon the whole of God’s creation as my teacher, gathered up wisdom and, through patient effort I realized my goal of spiritual enlightenment.

Radhe krishna 02-12-2011 SRIMADH BHAGAVATAM This Home page describes brief about the above chapters and gives the contents of the PURANAS and tells about that as a whole. The Jivatma gets human body and mind, after having been embodied in eightyfour lakhs of inferior births. Prior to the Jivatma acquiring this body, he had undergone births and deaths and births and deaths, as trees, insects, worms, beasts and assumed many other bodies like those of bugs and buffaloes and bees and beetles. At long last, by the grace of GOD, he come to acquire a human body.  To acquire a human body again after death, he has to undergo another long cycle of births and deaths through various unpleasant vicissitudes. Thus , our life as a human being, is preceded by and succeeded by, many many years of innumerable other lives. The main purpose of this rare and prcious life as a human being, should be to know, who we are and to realize the Self and thereby, cut off all sorrows at one stroke. This is not possible in any other life, because, among all creatures, man alone has the wonderful equipment of the intellect with its great potentiality developed to the highest. THE ORIGIN OF THE BHAGAVATA 1. First of all, Bhagavata had its origin from Bhagavan Himself when he told to Brahma sitting in the lotus of his navel in four verses called the cathussloki Bhagavata (II-9). 2. Brahma communicated the Bhagavata he heard from Bhagavan, to his son Narada (II-5). 3. Narad communicated it to Vyasa Maharshi (I-4,5,6,7). 4. Vyasa complied the Bhagavata and taught it to his son, Suka (I-3 and II-1). 5. Suka gave discourses in Bhagavata in seven days to King Parikshit on the banks of the Ganges (I-3). 6. Suta who was in the assembly of rishis along with Parikshit, heard it from Suka and gives a discourse in the assembly of Rishis to the chief listner Saunaka at Naimisaranya. Vyasa ha written the Bhagavata, as spoken by Suta to Saunaka at Naimisaranya. Suta was merely reporting what Suka said to Parikshit. Suka himself traces another origin of Bhagavata: 1. Samkarshana Murti gave the Bhagavata to Sanatkumara (III-8) 2. Sanatkumara communicated it to Samkhyayana Maharshi (III-8) 3. Samkhyayana communicated it to sgae Parasara and to  Brihaspati(IV-8) 4. Sage Parasara communicated it to his disciple Maitreya. 5. Maitreya told Bhagavata to Vidura (III-8) Adisesha propagated Bhagavata in Patala, Brihaspati in Heaven,  Parasara on this earth and Sanathkumara brothers in worlds beyond heaven. When whole Bhagavata is narrated to a listner in the course of seven days, it is called Bhagavata Saptaha. First Bhagavata Saptaha Sri Suka conducted the first Saptaha. In Kaliyuga, 30 years after Sri Krishna left this world, from Sukla Navami to Purnima in the month of Bhadra. Second Saptaha by Gokarna Gokarna conducted second Saptaha for Dhundhukari's liberation, in Kaliyuga, 200 years after Sri Suka's Saptaha, from Sukla Navami to Purnima in the month of Kataka. Third Saptaha Third Saptaha was conducted by the Sanaka brothers to  Sri Narada. This was 30 years after Gokarna's Saptaha  from Sukla Navami to Purnima in the month of Vrichika (Karthika). The Bhagavata contains 12 Skandas and 335 chapters and 14101 slokas, including short sentences like Bhagavan uvaca "Sri Suka uvaca" etc., there are 18000 verses in the Bhagavata. The portions to be read on each of the seven days: 1 st day : Upto and including Manu- akrdama Samvada. 1 st Skanda, 2 nd Skanda and 22 chapters of 3 rd Skanda.  ( 51 Chapters - 2112 slokas ). 2 nd day : Upto and including Bharatopakhyana. chapters 23 to 33 of 3 rd Skanda, 4 th Skanda and 14 chapters of 5 th Skanda. ( 56 Chapters - 2298 slokas ). 3 rd day : Upto end of 7 th Skanda. Chapters 15 to 26 of 5 th Skanda, 6 th Skanda and 7 th Skanda. ( 46 Chapters - 1917 slokas ). 4 th day : Upto and including Sri Krishnavatara. 8 th Skanda, 9 th Skanda and first 3 chapters of 10 th Skanda.  ( 51 Chapters - 2059 slokas ). 5 th day : Upto and including Rikmini Swayamvaram. chapter 4 to 54 of 10 th Skanda. ( 51 Chapters - 2132 slokas). 6 th day : Upto and including Hamsavatara. Chapters 55 to 90 of 10 th Skanda and 13 chapters of 11 th Skanda. ( 49 Chapters - 2212 slokas). 7 th day : Upto the very end of Bhagavata. Chapters 14 to 31 of 11 th Skanda and 12 th Skanda. ( 31 Chapters - 1371 slokas). The incarnations mentioned in Srimad Bhagavata : 1. Purusha - Avatara. 2. Avatara as the Four Sanaka brothers. 3. Avatara as Sri Narada. 4. Varaha - Avatara. 5. Nara - Narayana Avatara. 6. Datta -Treya - Avatara. 7. Hamsa - Avatara. 8. Suyajna - Avatara. 9. Kapila - Avatara. 10. Hayagriva - Avatara. 11. Rishaba - Avatara. 12. Avatara for blessing Dhruva. 13. Avatara as Emperor Prithu. 14. Avatara for liberation of Gajendra. 15. Narasimha Avatara. 16. Kurma Avatara. 17. Dhavantari Avatara. 18. Mohini Avatara. 19. Matsya Avatara. 20. Prisingarbha Avatara. 21. Vamana Avatara. 22. Parasurama Avatara. 23. Vedavyasa Avatara. 24. Sri Rama Avatara. 25. Sri Balarama Avatara. 26. SRI KRISHNA AVATARA. 27. Buddha Avatara. 28. Kalki Avatara. All these are partial incarnations. But SRI KRISHNASTHU BHAGAVAN SVAYAM. Krishnavatara is the Purnavatara. There are unlimited number of Avataras all which cannot be exhaustively enumerated. All puranas including Srimad Bhagavata Mahapurana have ten distinguishing features ( Lakshanas). 1. Sarga , 2. Visarga , 3. Sthana , 4. Poshana , 5. Uthi , 6. Manvantaram , 7. Isanukatha , 8. Nirodha , 9. Mukti and 10. Asraya. The first nine (9) are to  establish firmly the Asraya which is Brahman. Suta said in XII chapter about the number of Slokas in Puranas. Suta said : The Brahma Purana contains 10,000 slokas; Padma Purana, 55,000 ; Vishnu purana, 23,000 ; Siva purana 24,000 ;  Srimad Bhagavata 18,000 ; Narada purana 25,000 ;  Markandeya purana 9,000 ; Agni purana 15,400 ;  Bhavishya purana14,500 ;  Brahmavaivarta purana 18,000 ; Linga purana 11,000 ;  Varaha purana 24,000 ; Skanda purana 81,100 ; Vamana purana 10,000 ;  Kurma purana 17,000 ; Matsya purana 14,000 ; Garuda purana 19,000 ;  Brahmanda purana 12,000. All the puranas put together contains 4 lakh slokas. THE ORIGIN OF THE BHAGAVATA OM NAMO BHAGAVATE VASUDEVAYA HARI OM TAT SAT This page was last updated on . THIS WEBSITE IS CREATED AND MAINTAINED BY R.NARASIMHAN 15 - FIRST AVENUE , D.A.E.TOWNSHIP , KALPAKKAM , 603102 , INDIA. MAJOR UPANISHADS 1. ISHA UPANISHAD 2. KENA UPANISHAD 3. KATHA UPANISHAD 4. PRASNA UPANISHAD 5. MUNDAKA UPANISHAD 6. MUNDAKA UPANISHAD 7. TAITTIRIYA UPANISHAD 8. AITARIYA UPANISHAD 9. CHANDOGYA UPANISHAD 10. BRIHADARANYAKA UPANISHAD 11. SWETASVATARA UPANISHAD 12. KAIVALYA UPANISHAD MINOR UPANISHADS 1. PARAMAHAMSOPANISHAD 2. ATMOPANISHAD 3. AMRITABINDUPANISHAD 4. TEJABINDUPANISHAD 5. SARVOPANISHAD 6. BRAHMOPANISHAD 7. ARUNEYI UPANISHAD 8. KAIVALYOPANISHAD #AMRITABINDUPANISHAD ISHA UPANISHAD Life in the world and Life in the spirit are not incompatiable. Work or action is not contrary to knowledge of God , but indeed, if performed without attachment, is a means to it. On the other hand, renunciation of the ego, of selfishness-not of life. The end, both of work and of renunciation, is to know the self with in and brahman with out, and to realize their identity. The self is Brahman, and Brahman is all. Filled full with Brahman are the things we see, Filled full with Brahman are the things we see not, From out of Brahman floeth all that is: From Brahman all - yet is he still the same. OM . . . Peace - Peace - Peace. KENA UPANISHAD The power behind every activity of nature and of man is the power of Brahman. To realize this truth is to be immortal. May quiteness descend upon my limbs, My speech, my breath, my eye, my ears; May all my senses wax clear and strong. May Brhaman show himself unto me. Never may I deny Brahman, nor Brahman me. I with him and he with me- may we abide always together. May there be revealed to me, Who am devoted to Brahman, The Body truth of the upanishads. OM . . . Peace - Peace - Peace. KATHA UPANISHAD The secret of immortality is to be found in purification of the heart, in meditaion, in realization of the identity of the self with in and Brahman without. For immortality is simply union with God. OM . . . May Brahman protect us, May he guide us, May he give us strength and right understanding. May love and harmony be with us all. OM . . . Peace - Peace - Peace. PRASNA UPANISHAD Man is composed of such elements as vital breath, deeds, thought, and the senses - all of them deriving their being from the self. They have come out of the self, and in the self they ultimately disappear - even as the waters of a river disappear in the sea. OM . . . With our ears may we hear what is good. With our eyes may we behold thy righteousness. Tranquit in body, may we who worship thee find rest. OM . . . Peace - Peace - Peace. OM . . . Hail to the supreme self! MUNDAKA UPANISHAD Since the manifold objects of sense are merely emanations of Brahman , to know them in themselves is not enough. Since all the actions of men are but phase s of the unversal process of creation, action alone is not enough. The sage must distinguish between Knowledge and Wisdom. Knowledge is of things, acts, and relations. But wisdom is of Brahman alone:  and beyond all things ,acts, and relations, he abides foreever. To become one with him is the only wisdom. OM . . . With our ears may we hear what is good. With our eyes may we behold thy righteousness. Tranquit in Body,may we who worships the find rest. OM . . . Peace - Peace - Peace. MANDUKYA UPANISHAD The life of man is divided between walking , dreaming, and dreamless sleep. But transcending these three states is superconscious vision - called simply The Fourth. OM . . . With our ears may we hear what is good. With our eyes may we behold thy righteousness. Traquit in body , may we worship thee find rest. OM . . . Peace - Peace - Peace. TAITTIRIYA UPANISHAD MAN , in his ignorence , identifies himself with the material sheaths that encompass his true Self. Transcending these , he becomes one with Brahman, who is pure bliss. OM . . . May Mitra grant us peace ! Varuna grant us peace ! Aryama grant us peace ! May Indra and Brihaspati grant us peace ! May the all - prevading Vishnu grant us peace ! Hail to Brahman ! Hail to thee, thou source of all power ! OM . . . Peace - Peace - Peace. AITARIYA UPANISHAD BRAHMAN , source, sustenance, and end of the universe, partakes of every phase of existance. He wakes with the waking man, dreams with dreamer, and sleeps the deep sleep of the dreamless sleeper; but he transcends these three states to become himself. His true nature is pure consciousness. May my speech be one with my mind, and my mind be one with my speeach. O thou self - luminous Brahman, remove the veil of ignorence from before me, that I may behold thy light. Do thou reveal to me the sprit of the scriptures. May the truth of the scriptures be ever present to me. May I seek day and night to realize waht I learn from the sages. May I speak the truth of Brahman. May I speak the truth. May it protect me. May it protect my teacher. OM . . . Peace - Peace - Peace. CHANDOGYA UPANISHAD BRAHMAN is all. From Brahman come appearances, sensations, desires, deeds. But all these are merely name and form. To know Brahman one must experience the identity between  him and the Self, or Brahman dwelling with in th lotus of the heart. Only by souldoing can man escape from sorrow and death, and become one with the subtle essence beyond all knowledge. May quiteness descend upon my limbs, My speach, my breath, my eyes, my ears ; May all my senses wax clear and strong. May Brashman show himself unto me. May I never deny Brahman , nor Brahman me. I with him and he with me - may we abide always together. May there be revealed to me. Who am devoted to Brahman, The Holy truth of the upanishads, OM . . . Peace - Peace - Peace. BRIHADARANYAKA UPANISHAD The Self is the dearest of all things, and only through the Self is anything else dear. The Self is the origin of all finite happiness, but it is itself pure bliss, transcending definition.  It is beyond feeling and beyond knowledge, but it is not beyond the meditation of the sage. OM . . . Filled full with Brahman are the things we see, Filled full with Brahman are the thins we see not, From out of Brahman floweth all that is; From Brahman all - yet is he still the same. OM . . . Peace - Peace - Peace. Leadme from the unreal to the real. lead me from the darkness to light. Lead me from death to immortality. SWETASVATARA UPANISHAD KAIVALYA UPANISHAD The sage who by faith, devotion, and meditation has realized the Self and become one with Brahman, is escapes from rebirth, sorrow, and death. May Brahman protect us. May be guide us. May be give us strength and right understanding. May love and harmony be with us all. OM . . . Peace -- Peace -- Peace. PARAMAHAMSOPANISHAD This upanishad elaborately portrays the characteristic marks and ideals of the knower of truth when he reaches the highest stage of life. It also speaks of the duties of those sannyasins who are on the way to knowledge. Every upanisahd begins and ends with a shanti - patha or invocation of peace , or an expiatory prayer to the deities for the purpose of averting all evil and being in peace with the universe , which alone is conducive to perfect calmness and concentration of the mind needed for the study of such a subtle subject as the Self. ATMOPANISHAD After Brahma had propounded to the Devarshis, in the preceeding Discourse of the Atharva-Veda , the truth about rebirth, Angiras shows in this Upanishad , the way to be from rebirth , from the bondage of Samsara , once for all , to those who so desired , by inclucating the Highest Atman , who is ever taintless and beyond all bondage of birth and death. Angiras was one of the seven Rishis , a Prajapati or prognator of mankind , and one of the ten mind-born sons of Brahma. Beside being regarded as the  priest of the Gods, and Lord of Sacrifices he was also a teacher of Brahmavaidya. The method adopted here is what is technically called  SHAKACHANDRANYAYAHA : - The maxim of the bough and the moon. Just as the moon , though immensely distant from the bough of the tree, is pointed out to a child as the moon on the bough, because she appears to be contiguous to it , even so the paramatman - thiugh He has really no relation with this body and the mind , still for the sake of ease to the learner -is first pointed out through the body and the mind, which are called here, the Outer and the Inner Atman respectively , child-mind. Thus by leading the seeker after truth step by step, the real nature of the Atman is disclosed. AMRITABINDUPANISHAD Of the five Bindu Upanishads , namely the NADABINDU, BRAHMABINDU, AMRITABINDU, DHYANABINDU AND TEJABINDU, the Amritabindu occupiess a very important place sufficiently justifying its title - which literally means "A drop of nectar " - by its felicitous combination of a loftness of sentiment with a directness of expression. Thus, though it is small in bulk it is neverthless a drop from the fountain of eternal life itself , potent to cure the manifold ills of Samsara , or the endless rotation of  birth and death. The texts of Brahmabindu and the Amritabindu Upanishads are vetually the same , with slight alterations in the wording here and there , Taking into concideration the subjectivity of our experience of the outside world, the Amritabindu Upanishad inclucates, first, the control of the mind in the shape of desirelessness for sense-objects, as the most effective way to the attainment ofliberation and realisation of the One Who is knowledge and Bliss Absolute. Then it sets forth in an easy and convincing way the real nature of the soul and the realization of the highest truth which leads to unity.  Thus the central theme of all the Upanishads - viz that the Jiva and Brahman are eternally one, and that all duality is a mere superimposition due to ignorance - finds a clear and forceful emphasis in these terse, epigrammatic. TEJABINDUPANISHAD The Tejabindupanishad is the last of the five Bindu Upanishads forming part of the Atharva-Veda. It conceives the Supreme Atman dwelling in the heart of man, as the most subtle center of effulgence.revealed only to Yogis by supersensuous meditation. After stating the disciplines which the Truth-seeker must undergo in order to master that most difficult but the only process of supreme realisation, the Tejabindu sets forth, in the highest philosophical conceptions, the nature of That which is to be medicated upon, and realised in essence, that is to say, Brahman, the Absolute, and points out in conclusion  some of the disqualifications which the student must shun if he desired to be "one of those who make the inaccessable" and reach the goal, the absolute freedom of the soul. SARVOPANISHAD The Sarvopanishad is appropriately spoken of as the quintessence of the Upanishads, being a concise and at the sametime highly elequent presentation of the concentrated wisdom, bearing on the main points at issue, of the Vedanta philosophy. The Upanishad opens with questions as to the nature of the twenty-three fundamental topics, and furnishes the answers to them, in a consecutive order, to the end. Starting with bondage and Moksha and their causes, the seeker after truth is treated to a fine and delicate discrimination of the various gross and subtle states, in and through which the soul seems to appear within us, because of its Upadhis. Indicating the real nature of the soul and dealing with the niceties of the ideas  conveyed by each of the worlds of Mahavakya Tat-Tvam-Asi  ( That thou art ), Tthe Upanishad seeks to point out the  identity of the Jivatman with the Paramatman or Supreme  Brahman which is spoken of as the Essence of Truth, Knowledge, Infinitude , and Bliss, and concludes by an attempt at defining Maya, thus completing as it were the circle in order to show what causes the bondage and how it can be broken once for all.  From the point of happy definitions of the most difficult and important terms in the phraseology of vedanta philosophy within the smallest compass, this Upanishad holds a distinct position of its own, and is worthy of our best attention. BRAHMOPANISHAD The Self is the dearest of all things, and only through the Self is anything else dear. The Self is the origin of all finite happiness, but it is itself pure bliss, transcending definition. It is beyond feeling and beyond knowledge, but it is not beyond the meditation of the sage. OM . . . Filled full with Brahman are the things we see, Filled full with Brahman are the thins we see not, From out of Brahman floweth all that is; From Brahman all - yet is he still the same. OM . . . Peace - Peace - Peace. Leadme from the unreal to the real. lead me from the darkness to light. Lead me from death to immortality. ARUNEYI UPANISHAD KAIVALYOPANISHAD This is another Upanishad belonging to the Atharva-Veda. The commetator Narayana calls it the Brahma Shatarudriya, (i.e) the Shatarudriya which glorifies the unconditioned Brahman as opposed to the personal God Shiva, who is glorified in the other shatarudriya which forms a part of the Taittriya Samhita. It is at once clear, concise, and poetic, and withal, highly philosophical. All this makes it one of the most valuable among the monor Upanishads. The story form is an apt device to make the subject easily intelligible as well as to give a predegree to teachings inculcated. Ashvalayana was a teacher of the Rig-Veda. IF YOU HAVE COMMENTS OR SUGGESTIONS, Email to : (R.Narasimhan) rangarao.murali@mailcity.com 12 SKANDHA'S ( SUMMERY ) OF BHAGAVATAM CHAPTER - 1 (Saunaka Requests Suta to narrate THE BHAGAVATA CHAPTER - 2 (Suta Explains MOKSHA CHAPTER - 3 (Suta narrates THe Avataras) CHAPTER - 4 (Narada calls on Vyasa) CHAPTER - 5 (Narada asks Vyasa to compose THE BHAGAVATA) CHAPTER - 6 (Narada Narrates His Previous Birth) CHAPTER - 7 (Asvatthama Bound up And Released) CHAPTER - 8 (Parikshit Saved in The Womb) CHAPTER - 9 (Bhisma Stuti) CHAPTER - 10 (Krishna Leaves for Dwaraka) CHAPTER - 11 (Sri Krishna Received at Dwaraka) CHAPTER - 12 (Birth of Parikshit) CHAPTER - 13 (Dhritarshtra leaves for Himalayas) CHAPTER - 14 (Arjuna Returns from DWaraka) CHAPTER - 15 (Arjuna Narrates Krishna's Svargarohanam) CHAPTER - 16 (Parishit Meets Dharma and Bhumidevi) CHAPTER - 17 (Kalinigraha) CHAPTER - 18 (Parikshit cursed) CHAPTER - 19 (Sri Suka Arrives) SKANDHA - II CHAPTER - 1 (Suka answers Parikshit) CHAPTER - 2 (Meditation : Fate After Death) CHAPTER - 3 (Saunaka's Request to Narrate BHAGAVATA) CHAPTER - 4 (Suka Stuti) CHAPTER - 5 (Brahma Explains Creation) CHAPTER - 6 (Brahma Further Explains Creation) CHAPTER - 7 (Brahma Narrates The Avataras) CHAPTER - 8 (Parikshit's Questions to Suka) CHAPTER - 9 (Chatussloki Bhagavata) CHAPTER - 10 (Purana Lakshanam) SKANDHA - III CHAPTER - XI(Sri Krishna Received at Dwaraka) CHAPTER - 1 (Vidura Meets Uddhava) CHAPTER - 2 (Uddhava Recounts Krisha's Balalila) CHAPTER - 3 (Uddhava Recounts Krishna's valorous Deeds) CHAPTER - 4 (Krishna enjoins Maitreya to Teach Vidura) CHAPTER - 5 (Maitreya Teaches Vidura About Creation) CHAPTER - 6 (Creation Explained) CHAPTER - 7 (Vidura's Questions to Maitreya) CHAPTER - 8 (Maitreya Expounds The Bhagavata) CHAPTER - 9 (Bhagavan Blesses Bhisma) CHAPTER - 10 (Brahma's Creation) CHAPTER - 11 (Divisions of Time) CHAPTER - 12 (Brahma's Creation) CHAPTER - 13 (Varaha - Avatara) CHAPTER - 14 (Diti's Conception) CHAPTER - 15 (Sanaka Brothers Visit Vaikuntha) CHAPTER - 16 (The fall of Jaya and Vijaya) CHAPTER - 17 (Hiranyaksha's Digvijaya) CHAPTER - 18 (Fight Between Hiranyaksha and Sri Hari) CHAPTER - 19 (The Divine Boar Kills Hiranyaksha) CHAPTER - 20 (Brahma's Creation) CHAPTER - 21 (Sri Hari Appears Before Kardama) CHAPTER - 22 (Kardama Marries Devahuti) CHAPTER - 23 (Kardama Begets Nine Daughters) CHAPTER - 24 (Kapila Avatara) CHAPTER - 25 (Kapilopadesa - to Develop Bhakthi) CHAPTER - 26 (The Tattvas Explained) CHAPTER - 27 (Samkhya Yoga) CHAPTER - 28 (Fight Between Hiranyaksha and Sri Hari) CHAPTER - 29 (The Divine Boar Kills Hiranyaksha) CHAPTER - 30 (Fate After Death) CHAPTER - 31 (Jiva - in The Womb, Childhood, Youth) CHAPTER - 32 (The Two Paths of The Jiva After Death) CHAPTER - 33 (Devahuti's Liberation) SKANDHA - IV CHAPTER - XI (Sri Krishna Received at Dwaraka) CHAPTER - 1 (The progency of Devahuti's Daughters) CHAPTER - 2 (Daksha's Curse on Siva) CHAPTER - 3 (Siva Refuses permission to Satidevi) CHAPTER - 4 (Satidevi Burns Herself) CHAPTER - 5 (Virabhadra Kills Daksha) CHAPTER - 6 (Brahma Pleases Siva) CHAPTER - 7 (Completion of Dakshayaga) CHAPTER - 8 (Dhruva's Tapas) CHAPTER - 9 (Dhruva Stuti) CHAPTER - 10 (Dhruva's Fight with Yakshas) CHAPTER - 11 (Manu's Advice to Dhruva) CHAPTER - 12 (Ascension of Dhruva) CHAPTER - 13 (Story of Vena) CHAPTER - 14 (Vena;s Body Churned) CHAPTER - 15 (Prithu Avatara) CHAPTER - 16 (Ministrels Praise Prithu) CHAPTER - 17 (Bhumidevi Glorifies Prthu) CHAPTER - 18 (Prithu Milks Bhumidevi as cow) CHAPTER - 19 (Prithu Stops The Hundredth Asvamedha) CHAPTER - 20 (Bhagavan Blesses Prithu) CHAPTER - 21 (Prithu Gives A Discourse) CHAPTER - 22 (Sanatkumara's Advice to Prithu) CHAPTER - 23 (Prithu Realizes The Self) CHAPTER - 24 (Prachetas Meet Siva) CHAPTER - 25 (Parable od Puranjana) CHAPTER - 26 (Parable of Puranjana) CHAPTER - 27 (Parable of Puranjana) CHAPTER - 28 (Parable of Puranjana) CHAPTER - 29 (Narada Explains The Parable) CHAPTER - 30 (Prachetas Marry Marisha) CHAPTER - 31 (Prachetas Realize The Self) SKANDHA - V CHAPTER - 1 (The Story of Priyavrata) CHAPTER - 2 (Agnidhra and His Nine Sons) CHAPTER - 3 (Nabhi and Rishabha - Avatara) CHAPTER - 4 (The Story of Rishabhadeva) CHAPTER - 5 (Rishabhadeva's Advice to His Sons) CHAPTER - 6 (Rishabhadeva Gives up His Body) CHAPTER - 7 (Bharata's Tapas) CHAPTER - 8 (Bharata Born as a Deer) CHAPTER - 9 (Bhadrakali Releases Bharata) CHAPTER - 10 (Rahugana Prays for Advice) CHAPTER - 11 (Jadabharata's Advice to Rahugana) CHAPTER - 12 (Rahugana's Doubts Cleared) CHAPTER - 13 (The Samsara Forest) CHAPTER - 14 (Suka Elucidates The Samsara Forest) CHAPTER - 15 (Bharata's Progency) CHAPTER - 16 (Jambudvipa and its Nine Divisions) CHAPTER - 17 (Ilavrata Vasha) CHAPTER - 18 (Six other Varshas) CHAPTER - 19 (The Superiority of Bharatavarsha) CHAPTER - 20 (The other Six dvipas) CHAPTER - 21 (The Sky and The Sun) CHAPTER - 22 (The Luminaries in the Sky) CHAPTER - 23 (The Polar Star) CHAPTER - 24 (The Seven Worlds Below The Earth) CHAPTER - 25 (Lord Samkarashana) CHAPTER - 26 (The Various Hells) SKANDHA - VI CHAPTER - 1 (The Story of Ajamila) CHAPTER - 2 (Salvation of Ajamila) CHAPTER - 3 (Yama's Advice to His Men) CHAPTER - 4 (SriHari Blesses Daksha) CHAPTER - 5 (Daksha's Sons Become Reclueses) CHAPTER - 6 (Daksha's Sixty Daughters) CHAPTER - 7 (Visvarupa Becomes Indra's Perceptor) CHAPTER - 8 (Narayana - Kavacham) CHAPTER - 9 (Vrita Born) CHAPTER - 10 (Asuras Run Away From the Army of Devas) CHAPTER - 11 (Vritasura's Semon to Indra) CHAPTER - 12 (Indra Kills Vrita) CHAPTER - 13 (Indra Atones for Brahmahatya) CHAPTER - 14 (The Story of Chitraketu) CHAPTER - 15 (Angira Consoles Chitraketu) CHAPTER - 16 (The Jivatma of Chitraketu's Son Advises Him) CHAPTER - 17 (Parvati Curses Chitraketu) CHAPTER - 18 (The Birth of Marudevas) CHAPTER - 19 (Pumsavana Vrata) SKANDHA - VII CHAPTER - 1 (Conversation Between Narada and Yudhishthira) CHAPTER - 2 (Hiranyakasipu Consoles Diti and Her Sons) CHAPTER - 3 (Hiranyakasipu Gets Boons from Brahma) CHAPTER - 4 (Hiranyakasipu's Reign of Terror) CHAPTER - 5 (Tortures Inficted on Prahlada) CHAPTER - 6 (Prahlada Teaches The Demon Boys) CHAPTER - 7 (Prahlada in the Womb was Taught by Narada) CHAPTER - 8 (Narasimha - Avatara) CHAPTER - 9 (Prahlada Stuti) CHAPTER - 10 (Tripura Dahanam) CHAPTER - 11 (Dharma of Varna and Asrama) CHAPTER - 12 (Duties of Brahmachari and Vanaprastha) CHAPTER - 13 (Duties of The Sanyasin) CHAPTER - 14 (The Duties of A Householder) CHAPTER - 15 (Duties of All Men) SKANDHA - VIII CHAPTER - 1 (Second, Third and Fourth Manus) CHAPTER - 2 (Gajendra Gripped by The Alligator) CHAPTER - 3 (Gajendra Stuti) CHAPTER - 4 (Gajendra Moksham) CHAPTER - 5 (Fifth and Sixth Manus) CHAPTER - 6 (Bhagvan Aska Devas to Churn The Ocean of Milk) CHAPTER - 7 (Kurma - Avatara : Siva Drinks Kalakuta) CHAPTER - 8 (Dhanvantari and Mohini with Nectar) CHAPTER - 9 (Mohini Feeds The Devas with Nectar) CHAPTER - 10 (Deva - Asura Battle) CHAPTER - 11 (The Victory of The Devas) CHAPTER - 12 (Siva Deluded by Mohini) CHAPTER - 13 (The Present Manu - Coming Seven Manus) CHAPTER - 14 (Manvantara and its Characteristics) CHAPTER - 15 (Mahabali Conquers Indra's Paradise) CHAPTER - 16 (Aditi Observes Payovrata) CHAPTER - 17 (Bhagvan Appears to Aditi) CHAPTER - 18 (Vamana Avatara) CHAPTER - 19 (Bhagvan Begs Three Paces of Earth) CHAPTER - 20 (Bhagvan Appears in Cosmic Form) CHAPTER - 21 (Mahabali Bound up) CHAPTER - 22 (Bhagvan Blesses Mahabali) CHAPTER - 23 (Mahabali Goes to Sutala) CHAPTER - 24 (Matsya Aavatara) SKANDHA - IX CHAPTER - 1 (The Story of Ila) CHAPTER - 2 (Prishdhra , Dhrishta) CHAPTER - 3 (Saryati ; Revati Given to Balarama) CHAPTER - 4 (Nabhaga and Ambarisha) CHAPTER - 5 (Durvasa Saved by Ambarisha) CHAPTER - 6 (Sasada , Yuvanasva , Mamdhata , Saubhari) CHAPTER - 7 (Trisanku , Harichandra) CHAPTER - 8 (King Sagara , Amsuman) CHAPTER - 9 (Bhagiratha Brings Down Ganga ; Khatvanga) CHAPTER - 10 ( R A M A Y A N A M ) CHAPTER - 11 ( R A M A Y A N A M ) CHAPTER - 12 (Kusa's Progency) CHAPTER - 13 (Nimi's Progency) CHAPTER - 14 (Pururavas and Urvasi) CHAPTER - 15 (Parasurama - Avatara) CHAPTER - 16 (Story of Parasurama and Visvamitra) CHAPTER - 17 (Ayu And His Progency) CHAPTER - 18 (Nahusha and Yayati) CHAPTER - 19 (Yayati's Salvation) CHAPTER - 20 (Puru - Bharata - Bharadvaja) CHAPTER - 21 (Story of Rantideva) CHAPTER - 22 (Ajamidha's Dynasty) CHAPTER - 23 (Anu's Dynasty - Yadu's Dynasty) CHAPTER - 24 (Vidarbha's Dynasty ; Krishna Born in Yaduvamsa) SKANDHA - X CHAPTER - 1 (Vasudeva's Marriage and The Akasavani) CHAPTER - 2 (Krishna in Devaki's Womb) CHAPTER - 3 (Krishana - Avatara) CHAPTER - 4 (Kamsa Orders Child - Murder) CHAPTER - 5 (Nanda CelebratesKrishna's Birth) CHAPTER - 6 (Putana Moksham) CHAPTER - 7 (Sakatasura and Trinavarta Slain) CHAPTER - 8 (Naming Cermony - Balalila) CHAPTER - 9 (Yasoda Binds Krishna to the Mortar) CHAPTER - 10 (Krishna Fells Down Two Trees) CHAPTER - 11 (Destruction of Vatsasura and Bakasura) CHAPTER - 12 (Aghasura Slain) CHAPTER - 13 (Merry Feast on Sand Bamks of Yamuna) CHAPTER - 14 (Brahma's Stuti) CHAPTER - 15 (Dhenukasura Slain) CHAPTER - 16 (The Dance of Kaliya) CHAPTER - 17 (Gopas Saved From Forest Fire) CHAPTER - 18 (Pralamba Slain) CHAPTER - 19 (Gopas Saved from Wild Fire) CHAPTER - 20 (Rainy and Autumn Seasons) CHAPTER - 21 (Venugitam) CHAPTER - 22 (Lifting Away Ropes of Gopis) CHAPTER - 23 (Blessing The Wives of Brahmins) CHAPTER - 24 (Worship of Govardhana Mountain) CHAPTER - 25 (Lifting Govardhana) CHAPTER - 26 (Nanda Tells Gopas What Garga said About Krishna) CHAPTER - 27 (Krishna Named Govinda) CHAPTER - 28 (Nanda Brought Back from Varuna) CHAPTER - 29 ( R A S I K R I D A ) CHAPTER - 30 ( R A S I K R I D A ) CHAPTER - 31 ( R A S I K R I D A G O P I G I T A M ) CHAPTER - 32 ( R A S I K R I D A ) CHAPTER - 33 ( R A S I K R I D A ) CHAPTER - 34 (Sudarsana Released ; Samkhachuda Slain) CHAPTER - 35 (Yugalagitam) CHAPTER - 36 (Arishtasura Slain) CHAPTER - 37 (Kesi Slain) CHAPTER - 38 (Akurara Journey to Gokula) CHAPTER - 39 (Krishna's Journey to Mathura) CHAPTER - 40 (Akura Stiti) CHAPTER - 41 (Washerman Slain ; Tailor and wreath Maker Blessed) CHAPTER - 42 (Kubja Straightened ; Bow Broken) CHAPTER - 43 (Killing Kuvalayapida) CHAPTER - 44 (Chanura and Kamsa Slain) CHAPTER - 45 (Guru Dakshina) CHAPTER - 46 (Uddhava sent to Gokula) CHAPTER - 47 (Bhramara Githa ; Krishna's Message to the Gopis) CHAPTER - 48 (Krishna Visits Kubja and Akrura) CHAPTER - 49 (Akrura at Hasthinapura) CHAPTER - 50 (Battles with Jarasandha) CHAPTER - 51 (Yavana Burned to Ashes) CHAPTER - 52 (Rukmini's Message to Krishna) CHAPTER - 53 (Krishna Snatches away Rukmini) CHAPTER - 54 (Rukmini Svayamvaram) CHAPTER - 55 (Pradyumna Kills Sambara) CHAPTER - 56 (Krishna Marries Jambavati and Satyabhama) CHAPTER - 57 (Krishna Kills Satadhanva) CHAPTER - 58 (Krishna's other Marriages) CHAPTER - 59 (Narakasura Slain) CHAPTER - 60 (Krishna's Jokes with Rukmini) CHAPTER - 61 (Rukmi Killed by Rama) CHAPTER - 62 (Bana Binds up Anirudha) CHAPTER - 63 (Bana Defeated) CHAPTER - 64 (King Nriga Released) CHAPTER - 65 (Rama Changes The course of Kalindi) CHAPTER - 66 (Paundaraka Slain) CHAPTER - 67 (Ape Dvivda Slain) CHAPTER - 68 (Rama Overturns Hastinapura) CHAPTER - 69 (Narada Sees one Krishna in Many Houses) CHAPTER - 70 (Krishna's Daily Routine) CHAPTER - 71 (Krishna's Journey to Indraprastha) CHAPTER - 72 (Jarasanda Slain) CHAPTER - 73 (Release of Imprisoned Kings) CHAPTER - 74 (Sisupala Slain) CHAPTER - 75 (Duryodhana's Delusion In The Hall) CHAPTER - 76 (Salva Attacks Dvaraka) CHAPTER - 77 (Salva Slain) CHAPTER - 78 (Datavaktra Slain) CHAPTER - 79 (Balarama's Pilgrimage) CHAPTER - 80 (Kuchela Episode) CHAPTER - 81 (Kuchela Blessed by Bhagvan) CHAPTER - 82 (Krishna , at Kurushetra , Instructs the Gopis) CHAPTER - 83 (Description of Krishna's Marriages) CHAPTER - 84 (Vasudeva Performs Sacrifice) CHAPTER - 85 (Krishna Brings Back Devaki's Dead Sons) CHAPTER - 86 (Arjuna Marries Subhadra) CHAPTER - 87 (Veda Stuti) CHAPTER - 88 (Siva Liberated From Vrikasura) CHAPTER - 89 (Bhrigu Tests The Triple Deities) CHAPTER - 90 (Bhagvan;s Life in Dvaraka and His Progency) SKANDHA - XI CHAPTER - 1 (The Rishis Curse Yadukula) CHAPTER - 2 (Conversation Between Narada and Vasudeva) CHAPTER - 3 (The Rishis Answer Nimi) CHAPTER - 4 (The Rishis Answer Nimi) CHAPTER - 5 (The Rishis Answer Nimi) CHAPTER - 6 (Uddhava Requests Bhagvan to Instruct Him) CHAPTER - 7 (A Brahmin Comes to Yadu) CHAPTER - 8 (The Twenty Four Teachers) CHAPTER - 9 (The Twenty Four Teachers) CHAPTER - 10 (Bhagvan Starts Instruction) CHAPTER - 11 (Bhagvan Answers Uddhava) CHAPTER - 12 (Contact With Sahus) CHAPTER - 13 (Hamsopadesam) CHAPTER - 14 (Meditation in The Heart) CHAPTER - 15 (Siddhis Like Anima) CHAPTER - 16 (Vibhutis) CHAPTER - 17 (The Duties of Brahmachari and Grihastha) CHAPTER - 18 (The Duties of Vanaprastha and Sanyasa Asramas) CHAPTER - 19 (Yama, Niyama Explained) CHAPTER - 20 (Karmayoga , Jnanayoga, Bhaktiyoga) CHAPTER - 21 (The Inner Meaning of Vedas) CHAPTER - 22 (Tattvas Numbered Differently) CHAPTER - 23 (Bhikshu Gita) CHAPTER - 24 (Samkhya Yoga) CHAPTER - 25 (The Three Gunas) CHAPTER - 26 (The Story of Pururavas) CHAPTER - 27 (The Procedure of Puja) CHAPTER - 28 (Jnana Yoga) CHAPTER - 29 (Concluding Advice) CHAPTER - 30 (Yadukula Destroyed) CHAPTER - 31 (Bhagvan Leaving This World) SKANDHA - XII CHAPTER - 1 (The Future Kings) CHAPTER - 2 (Evils of Kasliyuga) CHAPTER - 3 (Devotion to Sri Hari Dispels Fears of Kaliyuga) CHAPTER - 4 (Four Types of Pralaya) CHAPTER - 5 (Brahmopadesa) CHAPTER - 6 (Salvation of Parikshit) CHAPTER - 7 (Ten Characteristics of Puranas) CHAPTER - 8 (The Story of Markandeya) CHAPTER - 9 (The Story of Markandeya) CHAPTER - 10 (The Story of Markandeya) CHAPTER - 11 (Mahapusha and Surya - Vyuha) CHAPTER - 12 (The Contents of Bhagavata) CHAPTER - 13 (The Number of Slokas in Puranas) KESAVA NAMA 1.EEASA NINNA CHARANA BHAJANA ASAI INDHA MADUVENU DOSHA RASI NASA MADO SRISA KESAVA 2. CHARANU HOKKE NAYYA ENNA MARANA SAMAYADALLI NINNA CHARANA SMARANA KARUNI SAYYA NARAYANA 3. SODHI SENNA BAVADHA KALUSHA BODHI SAYYA GNANA ENAGE BHADI SUVA YAMANA BHADHE BIDISO MADHAVA 4. HINDHA NEKE YONI GALALI BHANDU BHANDU NONDHE NAYYA INDHU BHAVADHA BHANDHA BIDISO THANDHE GOVINDA 5. BRASHTA NENISA BEDA KRISHNA ISHTU MATHRA BEDI KOMBE BRISHTA RODANE ITTU KASHTA BIDISO VISHNUVE 6. MADHANA NAYYA NINNA MAHIME VADHANA DHALLI NUDIYUVANTHE HRUDAYA DHALLI HUDHISI SAYYA MADHUSUDHANA 7. KAVITHU KONDU IRUVA PAPA SAVITHU POGUVANTHE MADI BHAVADHA BADHE YANNU BIDISO THRIVIKRAMA 8. KAMA JANAKA NINNA PREMA DHINDHA PADUVANTHE NEMA YANAGE PALISAYYA SWAMI VAMANA 9. MODHALU NINA PADHA POOJE ODHAGU VANTHE MADU YANNA HRUDAYA DHOLAGE SADHANA MADU MUDHADHI SRIDHARA 10. HUSIYA NADI HOTTI HOREVA VISHAYA SHALLI RASIKANENDHU HUSIGE HAGADHIRO YANNA HRUSHI KESANE 11. BIDHU BAVADHA YENNA JANMA BHADHA NAGI KALUSHA DHINDHA GEDHU POPA BUDHI THORO PADMANABHANE 12. KAMAKRODHA BIDISI NINNA NAMA JIHVE YOLAGE NUDISO SRI MAHANU BHAVANADHA DHAMODHARA 13. PANKA JASHA NEENU YANNA MANKU BUDHI YANNU BIDISI KINKARANNE MADI KOLLO SANKARSHANA 14. YESU JANMA BHADHARENU DHASA NALLAVENO NANU GHASI MADA DHIRO INNU VASUDEVANE 15. BHUDHI SUNYA NAGI YANNA BHADHA KAYA KUHAKA MANAVA DHIDHI HRUDHAYA SUDHI MADI PRADHYUMNANE 16. JANANI JANAKA NEENE ENDHU NENEVA NAYYA DHEENA BHANDHU YANAGE MUKTHI PALISINDHU ANIRUDHANE 17. HARUSHA DHINDHA NINNA SMARISU VANTHE MADO KSHEMA IRISU CHARANA DHALLI PREMA PURUSHOTHAMA 18. SADHU SANGHA KOTTU NINNA PADHA BHAJAKA NENISU YANNA BHEDHA MADADHIRO YANNA ADHOKSHAJA 19. CHARU CHARANA THORI YANAGE PARA KANISAYYA KONEGE BHARAHAKI IRUVA NINAGE NARASIMHANE 20. SANI THARTHA PAPAKALANU KINJI THARTHA PEEDAKALANU MUNJEDHAGI KALAYA BEKU SWAMI ACHUTHA 21. GNANA BHAKTHI KOTTU NINNA DYANA DHALLI ITTU SADHA HEENA BUDHI BIDISO MUNNA SRI JANARDHANA 22. JAPA THAPANUSHTANA VILLA KUPUTHA KAMIYADHA YANNA KRIPAYA MADI KSHAMISA BEKO UPENDRANE 23. MOREYA IDUVE NAYYA NINAGE SARADHI SAYANA SUBHA MATHIYA IRISO BHAKTHA ROLU PARAMA PURUSHA SRI HARE 24. PUTTISALI BEDA INNU PUTTISADHAKKE PALISUVARIGE ISHTU MATHRA BEDI KOMBE SRI KRISHNANE 25. SATHYA VADHA NAMAGALNU NITHYA DHALLI PADISUVARIGE ARTHY INDHA SALAHI DHIRUVA KARTHRU KESAVA 26. MAREYADALE HARIYA NAMA BAREDU ODI KELIDAVARIGE KAREDU MUKTI KODUVA NELEYADIKESAVA || SRIMADH RAMAYANAM Khatvanga's son was Dirghabanu : His son was Raghu : His son was Dasaratha. In answer to the prayer of Devas, that they may be protected from the incessant troubles given to them by the Asuras. Bhagavan was born of Dasaratha of Ayodhya, taking four forms. Bhagavan was born in His entirety as RAMA out of Kousalya ; as part manifestication in the form of Bharathaout of Kaikeyi and as Lakshmana and Satrughna from Sumitra. Rama and Lakshmana were taken by Visvamitra to protect his sacrifice, Rama killed, all alone, Maricha and other Rakshasas. In the assembly of grest heroes, Rama broke the bow of Siva in the middle and married Sita. On the way back to Ayodhya, he tamed the pride of Parasurama. He then accepted, with his head bent low, the command of his father Dasaratha that he must go to the forest for fourteen years. The Lord in the company of Sita and Lakshmana, left for the woods. He then killed 14,000 rakshasas. Ravana, who had heard from his sister about the beauty of Sita, developed a passion for her and sent Maricha who appeared in the form of a deer and tempted Sita. To fulfil Sita's desire, Rama went after the deer and Lakshmana was sent by Sita to save Rama whose voice  was reproduced by Maricha, Ravana in the meantime, stole Sita and took her away to Lanka. Rama in the company of Lakshmana, then wandered about in the forest . He cremated Jatayu and gave him final gratitude. He then slew Kabandha. He killed Vali and cultivated the friendship of Sugriva. Ascertaining from him the whereabouts of Sita, Rama despatched Hanuman to LAnka. Hanuman met Sita and set fire to the city of Ravana and came back. The Lord then with the monkeys, reached the shore of the ocean where Varuna offered worship to him and asked him to march over  the ocean and kill Ravana. A bridge was constructed over the sea with mountain peaks. The Lord with Lakshmana, Sugriva, Hanuman and the host of Monkeys crossed over to Lanka and marched against the army of Ravana. He killed Kumbakarna and the sons of Ravana and a host of demons. The Lord finally killed. Mandodari, wife of Ravana and numberless Rkshasi women mourned the death of Ravana and other demons. Vibhishana was made the King of Lanka. He recovered his consort Sita, who was till then, in a wretched plight. The Lord flew over to Ayodhya, in his aerial car called Pushpaka, in the company of Sita, Lakshmana, Hanuman, Sugriva, Vibhishana and others. The Lord's Mother embraced him and Sita and Lakshmana. His Younger brother Bharata received him and the coronation of the Lord was auspiciously celebrated. The Lord ruled over the kingdom for a long time and all his subjects considered him as their father. Guided by his Vasistha, Rama performed sacrifices to propitiate himself. On a certain night, moving incognito, Rama overheard the talk of some people suspecting Sita's fidelityu and abondoned her. Sita, who was pregnant, reached the hermitage of Sage Valmiki and gave birth to twins, Lava and Kusa, who were brought up by the sage. Sita then, contemplating on Sri Rama's feet found her way in to the bowels of trhe earth. Hearing this, the Almighty Lord Sri Rama wept. Excessive foundness pf men and women, brings fear and grief even to great souls. Rama then ruled over a period of thirteen thousand years, performed sacrifices, obsering celebacy and then left for hid divine abode. MAHABHARATHAM Volume 1 The story starts with King Bharat choosing a commoner as the crown prince. He felt that his nine sons were not suitable.King Shanthanu marries Ganga. Ganga gives birth to 7 chidren, and releases them from their curse, by immediately drowning them.The 8th Child lives to fulfill his curse. (He is Devarata) Ganga returns Devarata to Shanthanu. One day while riding Devarat defends Hastinapur from the the aggressive Shalva King Shanthanu meets Sathiyavathi. Shanthanu asks Sathiyavthi’s father Dasrat for his daughter’s hand. Dasrat wants his grandson to be the crown prince. Shanthanu refuses this proposal. Devarat goes to is this Dasrat? and takes an oath that he will be a bachelor and make Sathiyavathi’s son the crown prince. (Bhishmas oath) Sathiyavathi names Devarath as Bhisma. Bhisma takes another oath that he will serve anyone who ascends the thrown of Hastinapur Sathiyavathi gives birth to two sons Chitrangan and Vichitraveerya Volume 2 Chitrangan was crowned as the king. He died in a war. Then Vichitraveerya was crowned as the king. Kasi king’s three daughters(Ambika, Ambalika, Amba) were getting married, He did not want to invite Vichitraveerya, the king of Hastinapur. Bhisma arrives at Kasi and takes all three princes to Hazthinapur. Shalva king stops Bhisma on the way. Bhisma defeats him. Amba tells Sathiyavathi that  she wanted to marry Shalva Kumar, the Shalva King. Bhisma sends her back to Shalva Kumar but he refuses to accept her. So she returns to Hastinapur. and said that Bhisma should marry her. But Bhisma refused,since he was bound by an oath.of celibacy. Amba takes an oath that she will be the cause of Bhisma’s death and leaves. Vichitraveerya died of illness. Sathyavathi wanted Bhisma to marry Vivhitraveerya’s wives. But he refuses. Sathyavathi calls Viyasar who is her eldest son, born to Parasar(this happened when Sathyawati was a young girl helping her boatman father in rowing peole across the river). Sage Viyasa was in the jungle doing meditation (Tapas);Sathyavathi asked Viyasar to use his powers to grant children to Ambika and Ambalika. Viyasar tells her to wait for one year, but Sathyavathi insists it be done immediately.. When Ambika sees Viyasar she closed her eyes out of fear.Her child is born blind. While Ambalika gets scared when she sees Viyasar. Hence her child will not be healthy. The maid has a healthy baby. Dhiritharastra, Pandu and Vidur are born.to Ambika, Ambalika and the maid respectively. Dhirithararata gets married to Gandari and Pandu gets married to Kunti. When Kunthi was a young girl Sage Duruvasar gives Kunthi a manthra to summon any god from heaven. She tests the manthra on the sun god. The Sun god comes and gives her a son called Karna.How ever she abandons Karna as a baby to avoid getting a bad name. Pandu extended the borders of Hastinapur. He takes the hand of Madri as his second wife. Pandu and Madiri go horse riding. They meet Rishi Kindam. Sage Kindam blesses Kunthi and Madiri to have good sons. Volume 3 Sathiyavathy tells Dhiritharasrata to call Pandu back from the forest. Madiri sends Pandu to kill a tiger. Pandu aims an arrow, which kills sage Kindam and his wife. The sage curses Pandu that he will die the moment he embraces  his wives. Pandu tells Dristharasrata about the killing.  Pandu goes to the forest to do penance and gives the crown to Dristharasrata. Pandu and his two wives go to the forest. Pandu meets some sages who were going to Brama Loka. They said that Pandu couldn’t go with them because he hasn’t got any sons. He tells about this to Kunthi. Kunthi tells Pandu about Sage Duruvasa’s gift to her. Kunthi calls Dharamarajah. He comes and gives her a son. Yudistra was born. Kunti calls wind god. He gives her Bhim. Crown Prince Kansa harasses every body. King Ugrasena was ruling Mathura. The citizens come and complain about the crown prince Kansa. Kansa makes his father abdicate. He imprisons his father. He gets his sister Devaki to marry Vasudev. He imprisons them when he heard that Deveki’s eighth son would kill him. Kansa then kills Deveki’s sons who were born in the prison. He had killed 6 sons. Devaki transfers her 7th pregnancy to Vasudev’s first wife Rohini. Devaki conceives her 8th child. A light enters the prison. Krishna is born. A voice tells Vasudev to take the child to his friend Nand. The guards fall asleep and the doors open. Vasudev takes the baby and goes. He wades across Jamuna.river. A cobra comes and protects the baby from the rain. Vasudev goes to Nand’s house. He gives Krishna to him. Nand gives his newborn baby to Vasudev. Kansa  was informed that Devaki gave birth to a girl. He hires Putana to kill all the babies. In Gokul all had a dream that Krishna asking them to bring them butter. Putana disguises as a beautiful woman and goes and kills the entire woman in Gokul. Putana goes to Nand’s house. She takes Krishna. When she tries to give Krishna milk Krishna kills her. Yasotha and Nand go to Kanna and saw that Putana was dead. Kansa gets angry and burns Gokul. Devaki gives birth to Subatra. Volume 4 One day Yasotha caught Krishna eating mud. When she made Krishna open his mouth she saw the universe in his mouth. Krishna plays the flute and entertains the cows. Krishna chases the snake Kaliya away. Krishna puts a stop to the delivery of butter to king Kansa. Kansa gets angry and told his soldiers to steal all the cows from Nandagoan. Krishna stops the people from doing puja to Indran. Hence Indran gets angry and started to rain continuously. Krishna lifts the Govardhan Mountain and supports it on his little finger. The town people take shelter under it. Kansa hears about it and sends Akru to bring Krishna to him. Volume 5 Krishna goes to Matura with Akru. In Matura he heals awoman’s hunched back. A washerman tries to hit Krishna but the stick goes through him. Krishna strings the Shiva Danus bow. When the bow breaks it makes a loud noise. On hearing this noise Kansa gets scared. Kansa gets a wild elephant to kill Krishna but they salute him. Then he gets some wrestlers to wrestle with Krishna. Krishna and Balaram beat all the wrestlers. Kamsa tries to crush Krishna but Krishna throws Kansa and kills him. Krishna frees his parents and his grandfather from the dungeon. Ugrasena becomes the king of Matura. Nand leaves Krishna in Matura and goes to Nandagoen. Krishna and Balaram go to Rishi Snadhipan to study. Pandu dies in the forest. Madiri immolates herself in Pandu’s funeral pyre. Kunthi and the five children go to Hastinapur. Sage Vyasa took Sathiyavathi, Ambika and Ambalika to the forest. Kripachariya teaches the Kaurava Princes. Vidur brings the Pandavas to the school. .iaratra’s charioteer wanted to leave because he wanted to educate his adopted son Radheya. He introduces Sanjaya to Dhrisraqtra. Karna was generous from childhood. He tells his father that he wanted to learn the art of war . Duriyodhan poisons Bhim,  Bhim feels sleepy and falls asleep. Duriyodhan and Dhushashan  wrap Bhim and dump Bhim into the river Ganga. Shakuni is happy that Duriyodhan and Dhushashan had followed his orders. Bhim is taken by Nagas who are living under Ganga. The chief of the Nagas is Kunthi’s grandfather. He gives Bhim a potion, which made him very strong. Bhim tells his brothers and mother that Dhuriyadham had poisoned him. Volume 6 Only Vidur was able to guess what had happened to Bhima. He tells Bhishma about it. Krishna is studying in Ujjain. One-day Krishna and Sudhama go to the forest to gather firewood. They get caught in the rain. They both climb a tree. Sudhama eats all the food that he should have shared with Krishna. One day when the Kauravas and the Pandavas were playing with the ball it fell in to a well. Dhuronachariya saw this and told the kids to bring some long grass blades.. He joins the grass blades and pulls the ball out. Arjun tells this incident to Bhisma and Bhisma goes and greets DuronoChariya. Dhuronachariya agrees to teach the Kauravs  and the Pandavas. Dhuronachariya’s son Aswathama joins his father. Duronachariya’s wife Kripi also joins him. Adirath and Karna met Duronaschariya. Adirath asks Duronachariya to teach Karna warfare. Duronachariya refuses to teach Karna saying that the school is only for the royal princes. Arjun sees Duronachariya teaching Aswathama and goes and joins them to learn. One day Duronachacariya plans a game and makes an artificial crocodile attack him. While all the other princes run away Arjun attacks the crocodile and saves his teacher. Duronachariya blesses Arjun for his bravery. Ekalva practices archery. He had made an image of Duronachariya and uses it as his guru. Since Ekalva was the son of the minister from a neighboring country Doronachariya felt that Ekalva was a  threat to Hastinapur and wanted Ekalva’s thumb from his right hand as his guru daksana. Karna was learning warfare under the guidance of Parasurama. Aswathama gets jealous and complains to his father. So Duronachariya had a test and prove to Aswathama that Arjun was his best pupil. . Duronachriya informs Bishma that all the princes had completed their studies and that he would like to have an exhibition to show their talents. A beautiful arena was built. . All the princes exhibited their talents. Karna arrives at the arena and says that Arjun is not the best archer. When Kripa chariya said that Karna cannot duel Arjun because Karna is not a prince, Duriyodhan gave Karna his Anga kingdom to Karna and made him a king. Volume 7 Pandavas and the Kauravas offer their teacher that they would like to give Guru dachana(offerings to the Teacher). Duronachariya says that he would like them to capture The kingdom of Duropad(with whom Duronachariya had a long standing grudge) The Kauravs go first but fail to capture. Then Pandavas capture Durupad and take him to Duronachariya. After finishing the studies Krishna and Balaram go to Mathura. Kansa’s father-in-law was attacking Mathura Krishna and Balaram save  Mathura. Krishna suggests that they leave Mathura and create a new city called Dwaraka. The celestial architect Vishvakarma was called for this purpose. People of Mathura settled in Dwaraka. Sakuni sends spies to find out whom the public prefer as their crown prince. The public preferred Yudhister. One day some criminals were brought to the palace to be sentenced. Both Duriyodhan and Yudhister were asked to give judgement. Everybody preferred Yudhisater’s judgement. Hence Dhiritharashtra made Yudhister the crown prince. In Dwaraka the people were looking for a groom for Rukmini. They had arranged Sisupal to marry Rukmini. Ekalavya takes the letter of invitation to Sisupal. Rukmini writes a letter to Krishna and asks him to come and save her. Krishna marries Rukmini and takes her with him. Volume 8 Shakuni is making a wax house for the Pandavas at Varanavat. Shakuni got a builder called Purachand for this purpose. The Pandavas were returning from their victory tour. Bhim stayed with Balaram and studied mace warfare. Karna discouraged Duriyodan regarding building the wax house. Dhiritharashtra wants to send Yudhister to Varanavat to attend Lord Shiva’s festival, on his behalf.. Bhim is not happy about the house that Duriyodhan had built for Yudhister. The Pandavas along with Kunthi decide to go to Varanavat together. Vidur sent his spies and found that the house that Duriyodhan had built is a wax house. Then Vidur drops a hint by asking the Pandavas which animal is not afraid about forest fire. Then Yudhister tells him that rats are not afraid of forest fire because they can hide in their hole during a fire. Early next morning they left for Varanavat. Vidur tells Yudhister to look for exits in the house. Yudhister understood Vidur’s warning. They arrive at Purachand’s house. They found that the house has no back door. Vidur had send a miner to do the digging. Duriyodhan had sent his senathipathi(commander) to check on the Pandavas. When Bhim wants to help the miner, the miner tells him that there is no need for him to help.  Duriyodhan had planted his men around the house to stop  the Pandavas from escaping once the house catches fire.  Vidur’s spy informed him that Shakuni is planning to start the fire on the moonless night. Arjuna informed the miner to finish the work a day before the moonless night.  The tunnel opened in Yudhister’s, s room. The miner  told them to conceal the hole and left. Ghandhari has a  nightmare. She dreamt that Lord Shiva danced the dance of  destruction and opened his 3rd eye. She also dreamt that  the fire god came and told her that her house is going to  get burnt. She said that she called Lord Indra to come and rain and put the fire out, but he just kept watching her. She tells Dhitharashtra that it was not an ordinary dream. Dhritharashtra tells her to go to sleep. Shakuni had planned to kill Purachand too. Karna tells Duriyodhan not to go ahead with the plan of burning the Pandavas. Purochand and all the people who had helped him to build the house aare poisoned are drugged.. The Pandavas opened the tunnel and left the house through it.. Bhim had started the fire before leaving. Purochand got caught in the fire and died. The Pandavas had escaped through the tunnel. Shakuni’s spy tells him about the Pandavas death Shakuni tells Dhritharashtraabout the Pandavas deathDhritharashtra tells Bhisma about the death of the Pandavas . On hearing this Bhisma locks himself in his room and goes into mourning.. Assuming that the Pandavas are dead, Duryodan is made the crown prince of Hastinapur.. Volume 9 In the forest Bhima killed the demon Hidumba and Bhim married his sister Hidumbi. The Pandavas diguise themselves as wandering Brahmins(priests) and beg for food. Gatagacha is born to Bhim and Hidumbi.. After the birth of his son Bhim goes back to his mother. Where the Pandavas were living there was a demon living near the forest. Once a week the people in the village had to send some food and a human for the demon to eat. One day it was the turn of the house where the Pandavas are staying. Kunthi says that she will send Bhim. Bhim goes to the demon with the food. Bhim eats all the demon’s food. Then Bhim kills the demon. After that the Pandavas left the city.Dritharashtra wanted Duriyodhan to marry Duraupathi.  In the forest some sages visited the Pandavas. Kunthi gave them some food. They told them about Duraupathi’s  suyamvaram(ceremony where princes from different kingdom vie for the hands of the Princess by taking part in various competitions) King Durupad had obtained Draupathi as his daughter from the fires of a Yagna performed by sages for him.. –Arjuna enters the competition and wins Draupathii. Kunthi without knowing had said they should  share everything equally among the five of them. Hence,  Durupathi marries all five Pandavas. When Driritharashtra learns that the Pandavas are alive  he sends Vidur to bring them back. The Pandavas go to  Hastinapur with Draupathi. Volume 10 Bhisma feels the tension in the palace and goes to see  his mother, Ganga. But she doesn’t appear. Bhisma pleads  with his mother to come. Eventually she appears. His mother tells him not to come to her all the time he  has a problem because he took all the oaths without  asking her. There was a grand welcome for the Pandavas.  Since there were now two crown princes Bhisma decides to  partition Hastinapur. Shakuni is not happy about the  partition. He is planning to get Kandavaprasth back.  He advises Duriyodhan to befriend Balaram. Duriyodhan  takes Balaram and shows Hastinapur. When Arjun was aiming  his arrows at a tree due to his anger because of the  partition, Bhisma tells him that no one should hurt anything, which cannot defend itself. Duriyodhan asks Balaram to teach him mace warfare. Balaram agrees to that. Yudhister gets crowned as the king of Kandavaprasth. After the coronation the Pandavas along with Krishna go to Kandavapreath.  The Pandavas turn Kandavapresth into a fertile and prosperous kingdom. Vishvakarma the celestial architect builds them a palace. Balaram wants his sister Subatra to marry Duriyodhan. Krishna tells Arjun that he should elope with Subatra. Krishna tells Subatra to go to the village temple. Arjun goes to the temple and Subatra goes away with Arjun. Balaram gets very angry when he finds about it.Krishna calms everyone. Volume 11 Arjun marries Subatra. Draupathi gets very angry when Arjun Brings Subatra to Indrapresth Arjun tells Subatra to dress as a cow maid. . Then Subatrta goes to Draupathi. Draupathi accepts her. Krishna tells Yudhister to perform the Rajasuya yagna. Krishna says that King Jharasandth may create a problem Krishna, Arjun and Bhim dress as Brahmins and go to see Jharasandth. Krishna tells Jharasanth to free all the 86 Kings he is keeping as prisoners to sacrifice to Lord Shiva. Jharasandth refuses..n Krishna challenges him for a duel. Jharasanth chooses Bhim for a duel. The duel takes place. Bhim splits Jharasanth into two and throws the two parts away. But the body joins and becomes a whole body. Then Krishna tells Bhim to throw both the pieces in opposite directions. The body could not join. The Krishna frees all the prisoners. He made Jharasanth’s son the king. Shakuni is not happy about Jarasanth’s death. Krishna’s aunt gives birth to Shisupal. When she finds out that Krishna will be her son’s killer she pleads with Krishna not to kill her son. Then Krishna tells her that he will forgive 100 of Shisupal’s mistakes, before killing him. Shisupal grew up. Vyasa comes  along with other sages to Indraprasath(the name Kandavaprasath has been changed to Indraprasath). The Rajasuya yagna takes place. When Shisupupal objects Krishna being honored, Krishna kills Shisupal because Krishna had forgiven 100 of Shisupal’s mistakes. he entire guests bless Yudhister. Karna wonders who he is, and who his parents could be. Duriyodhan is angry that Yudhister  had performed the Rajasuya yagna.. Duriyodhan goes around to see the palace of the Pandavas.. Duriyodhan falls into a pond in the palace. Draupathi sees this and laughs at Duriyodhan. Duriyodhan gets very angry. Shakuni tells Duriyodhan to invite the Pandavas to Hastinapur. Duriyodhan tells his father to invite the Pandavas to Hastinapur or he will attack Indrapresth. Volume 12 Dhiritharashtra sends Vidur to Indrapresth to invite the Pandavas to play dice in Hastinapur. When Vidur invited Yudhister to play dice he accepts the invitation. Shakuni gives his dice to Duriyodhan and asks him to use it for the game. Bhishma is very unhappy about the dice game. Bhishma goes to see Ghandhari and tells her to ask Duriyodhan not to play dice. Ghandari tells him that no one will listen to her. The Pandavas come to Hastinapur to play dice. Duriyodhan asks Shakuni to throw the dice on his behalf. One by one Yudishter looses everything. He then stakes his brothers and loses them too. Then Yudhister stakes himself and loses him too Then he stakes Draupathi and looses her too. .. Duroyhodhan sends his servant to bring Draupathi to the recreation hall. Dushashan tries to disrobe her but by the grace of Lord Krishna his attempt fails. VOLUME 13 Duriyodhan wants to attack Indrapresth. If he is not allowed to attack he wants to play a game of dice. Bhisma tells him that only the king can decide what to do. Ghandari scolds Dhiritharashtra for allowing Draupathi to be humiliated. Bhisma and Duriyodhan come to Dritharashtra. Duriyodhan tells his father what he wanted. Draupathi tells the Pandavas that she will not braid her hair until she gets Dushashan’s blood to wash her hair. The Kauravas invite the Pandavas again to play dice. Dhiritharashtra tells the Pandavas to play another game of dice and that if they loose they will have to go to the  forest for 12 years and another 1 year of living in anonymity. If they are found out in the 13th year they will have to go the jungle again for 12 years. Yudhister accepts the game of dice and looses the game. The Pandavas go the jungle. Duroyodhan is wondering what to do after the 12 years are over. Sage vyasa came to see Dhritharashtr and tells the king to advice Duriyodhan to make peace with the Pandavas. Kiripachariya tells Bhisma that the future of Hastinapur is at a risk. Duriyodhan puts up a camp next to the Pandavas hut in the jungle to irritate them. While in the jungle Duriyodhan molests the Gandava Princes. The Gandavas get angry and surround Duriyopdhan’s camp. Duriyodhan’s bodyguard escapes and asks the Pandavas to help. Arjun and Bhim rescue Duriyodhan from the gandavas. Arjun preys to Lord Shiva and gets a divine weapon. Then Arjun goes to heaven to get Indra’s blessing. Karna conquers adjoining kingdoms and  expands Hastinapur’s territory. Bhisma advises Duriyodhan to make peace with the Pandavas. Sage Durvasa comes to Hastinapur. Shakuni suggests to him to see the Pandavas. CHAPTER 14 Sage Duruvasa came to Pandavas. Sage Duruvasa tells Yudhister to have lunch ready and goes to bath. The Pandavas ask Duraupathi to prepare lunch. She tells that she has no food items to prepare lunch. Dear readers you may remember that when the Pandavas had to live in the jungle they were given the Akshya Pathram(Pathram is vessel, Akshaya means wish fulfilling) by Krisna. They were told that all they have to do was to put a small quantity of cooked food into the vessel and it will then yield enough food for all to eat. However this will only happen once a day. Draupathi’s dilemma is that the vessel had already fed them for the day, and will not yield any  more food until the following day. Sage Durvasa is notorious for his temper and the Pandavas were worried. Draupathi resorted to prayers 7 asked Krishna to help. Then Krishna comes there. When God is on earth every act(leela) of his is significant. Krishna asks for The sages finish their lunch and get ready to go for lunch. When Krishna eats the grain of rice, which Duraupati gives him the sages, fell full and does not come for lunch.  Bhim meets Hanuman. Hanuman teaches Bhim about the ethics of war. Some travelers were going through the forest. Ghatogach stops them. Bhim tells Ghatogatch to take him for the sacrifice. Bhim scolds his wife for sacrificing for the God. Arjun is in heaven. There Lord Indra tells Arjun to learn dancing from Chirtrasena. Arjun learns dancing. Urvasi tells Arjun that she was in love with him. When Arjun refuses Urvasi, she gets angry and curses Arjun to be impotent. Lord Indra tells Arjun to use Urvasi’s curse as a shield for the year of hiding. Abimanu grows up in Krishnan’s care. Arjun returns from heaven. Nakul tells Arjum to show the power of the divine weapons. When Arjun was about to use it the angels tell him not to use it. Arjun returns the weapon. Jairath sees Duraupathi in the forest and kidnaps her. Her husband come and saves her. Jairath goes and preys for Lord Shiva to obtain a boon. While wondering in the jungle Duraupathi becomes thirsty. Nakul goes to get water for her. In the river a demon asks him a question. Nakul does not answer the demon and drinks the water and dies. The same thing happens to Shahadev, Arjun and Bhim. Then Yudhistre comes to the river. The Raksha asks him the questions. When Yudhistre answers all the questions the Rakasha tells him to choose one of his brothers to live. Yudisdhister tells him that he would like Nakul to live because he is Madri’s son. The demon became pleased with him and revives all the brothers. The Pandavas had escaped the spies of Duriyudhan. Dhiriratra has a dream where all his ancestors come and scold him. The Pandavas join the Virat king in disguised. Arjun became the dance teacher to Uthara. Shahadev takes an oath to kill Shakuni. VOLUME 15 Shakuni’s son Ulluk comes from Ghandar. He asks his father to come with him to Ghandar. Shakuni refuses to go. Karna goes to see Duronachariyar. He tells Duronachariyar about Parasuramar, s curse. Uthara’s parents come to see her dancing. Keechack sees Duraupathi and tries to molest her. Duraupathi tells Bhim to kill Keechack. Bhim kills him. Duriyodhan realizes that it was Bhim who had killed him. He prepares to attack Matsuya Desa. Duriyhodhan asks his friend Trikat to attack Matsaya first. Trikat looses the battle. Then the Kauravas attack Matsaya. Arjun goes as Uthara’s brother’s charioteer. He refuses to fight.  Then Arjun fights and defeats the Kauravas. Duroiyhodhan says that he had recognizes the Pandavas. Bhisma tells Duriyodhan that the one-year of hiding is over. Uthara’s brother takes the scarves of the Kauravas to Uthara’s dolls. Virat king gets angry when Yudhistre tells him that it was Brinhala who had actually won the war, and throws the dice and hurts her. CHAPTER 16 King Dhiratra comes to see Bhisma. He tells Dhisratra that the Pandavas have finished the one-year of hiding so to give Indrapresth to them. King Durupath goes for Abimanyu’s weeding. Duraupathi’s sons come to meet her. Abimanu gets married to Uthara. After the wedding the Pandavas sends the chief priest of Kampiliya to Hastinapur as a messenger. The messenger goes to Hastinapur. The Kauravas scolds the priest and sends him back. Dhirstrater sends for Sanjay. He sends Sanjay to Yudhistre to tell him to stay wherever he is without coming to claim Indrapresth. Sanjays delivers this message this message to the Pandavas. Yudhistre tells Sanjays to tell Dhirstra to return Indrapresth to him. Sanjays returns to Hastinapur. He tells Dhirastra to return Indrapresth to the Pandavas. Dhirstrtra calls Vidur. He tells Vidur what Sanjay had told him. Sanjay goes to the court. He tells the court what the Pandavas had told him. Shakuni came and told Duriyohdhan to ask Krishna to fight for him. Shikandhi  is waiting to get revenge of Bhisma. Vidur comes to see Bhisma. He tells Bhishma that Krishna is coming to Hastinapur. Bhisma tells Dirsatra to accept Krishna’s peace proposal. Duriyodhan wants to arrest Krishna. Bhisma tells him not to do anything foolish. Karna comes to see Bhisma. He tells Bhisma that he can’t forsake Duriyhodhan. Krishna comes to Hastinapur. Krishna tells them that he wants to have lunch at Vidur’s place. He tells Kunthi that her five sons will be safe. Krishna tells Duriyhodhan to accept peace. VOLUME 17 Krishna visits Hastinapur and stays with Vidur. Krishna comes to the king’s court. and requests Dhritharashtra to return Indrapresth to Pandavas. Duriyodhan interferes and refuses this request. Then Krishna asks for five villages. That too he refuses. Duriyodhan wanted to arrest Krishna. Then Krishna takes his real form with full powers(Vishwa roopa). The aura blinds everyone in the court except Bhisma, Vidur and Duronachariya. War is imminent. Lord Indra is worried about Karna’s invincibility because of the armour and earrings he was born with. One day when Karna was sleeping Sun god tells Karna that Lord Indra is planning to ask for his shield and earrings. Karna tells him that if Lord Indra asks him for those he will give them to him. Then sun god advices Karna to ask for Sakthi weapon from Indra. One day when Karna was praying to the Sun god, lord Indra dressed as a Brahmin comes to Karna and asks for the shield and the earring. Karna cuts them from his body and gives them to Lord Indra. Lord Indra gives the Sakthi weapon to Karna but tells him that he could use it only once. Krishna tells Karna who his  mother is. Vidur resigns his primeminister post in the Hastinapur court. Kunthi meets Karna. Kunthi asks Karna to join his brothers(Pandavas). Karna refuses this, but tell that her will not kill anyone but Arjun. Therefore Kunthi will always remain a mother of 5 sons. Kunthi blesses Duriyodhan with long life , but refuses to bless him to win the war. Dhistaythyama (Draupathi’s twin brother) is chosen to be the commander for the Pandava army. Ghandhari tells her husband to stop the war. VOLUME 18 Pandava and Kaurava armies march towards Kurushetra, which is the battle ground. The rules of the war had been laid out by Bhishma and all parties are bound to follow it. Duriyodhan tricks and makes the King of Madra to stay in his camp. Yudhister waits for his uncle King Shalya(king of Madra). When king Shalya finds out that he had stayed in Duriyodhan’s camp he tells Duriyodhan to ask for a boon. He asks King Shalya to be the commander for his army. Dhistathyama sees his brother Shikandi poisoning his arrows. He asks Shikandi what he was doing. Shikandi tells him that he was Amba in his previous birth. When  Bhisma insulted her she went to Parasurama. Sage Vyasa gives Sanjay(King Dirtharashtra’s chrioteer) the ability to see the battle from the palce, so that he can keep the king (ie Diritharashtra) informed of the progress of the battle. VOLUME 19 Arjun changes his mind about fighting against his clan and teachers(gurus). Then Krishna delivers Bhagavat Geetha to the Arjun (and the world). Yudhister visits the elders of the Kaurava army and gets the blessing from them. The war begins. Abimanyu asks Bhisma’s permission to fight against him. VOLUME 20 Arjun fights with Bhisma. Bhisma’s arrows wound Krishna. Arjun kills Bhisma’s sarathi(charioteer). Duriyodhan is angry that Bhisma is not killing Arjun. Krishna scolds Arjun for not killing Bhisma. Krishna tells Arjun that if he not killing Bhisma then Krishna will kill Bhishma. Then Arjun apologizes and fights properly. In the end Bhisma gets wounded. With the help of Shikandi(remember Shikandi was Amba the princess in aprevious birth). Arjun makes Bhisma fall. Bhishma is on a bed of arrows.Then Drona is made the commander. He asks Karna to join the war. Karna goes to see Bhisma lying on a bed of arrows. Then Bhisma tells him that he knows that he is Kunthi’s son. Then Karna asks him why he did not allow him to fight in the war. Bhisma tells him that he did not want him to fight his brothers. Duriyodhan asked Dronachariya to imprison Yudhister. Duronachariya promises that he will catch Yudhistere. A spy comes and tells Dhistathyama(commander of the Pandava army and Draupadi’s  twin brother) VOLUME 21 A Pandava spy who found out about the plan capture Arjun using the wheel formation is caught by the Kauravas. Abimanyu tells Uttara(his wife) that he knew only how to enter the wheel formation but does not knows how to exit. . The next day Trika brothers engage Arjun in a duel and take him away to another spot in the battlefield. Drona and the Kaurava army close in on the rest of the Pandavas using the wheel formation. Abimanyu enters it along with the 4 Pandava brothers(without Arjun, who is the only one who knows how to trounce enemy using the wheel formation). Abimanyu gets caught in the wheel trap. Jegarath prevents the other Pandavas reaching Abimanyu to help him.The Kauravas got together and killed Abimanyu, breaking the rule of war which requires that at any one time only one person can attack another. Arjun vows that he will kill Jhagarath before sun set the following day, and if he fails he will immolate himself. VOLUME 22 Karna fights with Bhim. Karna beats Bhim, but did not kill him because he promised his mother(Kunti) that she will always have 5 sons. Arjun goes in search of Jagarath but is unable to find him in the battle field. Jegarath is surrounded by the Kaurava army, and Arjun is thus forced to fight off the army surrounding Jegarath. The day drags on and is coming to an end, and Arjun does’nt seem to be able to kill Jegarath. Krishna covers the sun with clouds. Jhegarath thinks that the sun has set and comes towards Arjun, and taunts him. Krishna moves the clouds and the  sun comes out. Arjun’s arrow severs Jhegarath’s head and makes it fall on Jhegarath’s father’s lap (remember Jegaraths father is a sage who had blessed his son that any one who causes his son’s head to fall on the ground will be immediately consumed in fire). On seeing his son’s head falling on his lap, the father gets up. The head falls on the ground. This causes the father to die also. Bhim’s son Ghatakach joins the war(remember the son born to Bhim and the devout demonness Idumbi, when the Pandavas were in the jungle). He kills many of the enemies. No one in the Kaurava army is able to stop Ghatakach. The day’s war ends with heavy casualities on the Kaurava side. The following day Karna kills Ghatakach, using the Sakthi weapon(remember the Sakthi weapon when used once will return to lord of heavens,Indra).. Duronachriya kills the king of Virat. 98 of Duriyhodhan’s brothers have died in the battle so far. The Pandavas decide that Dronachariya has to be killed if the war is to be won. Krishna tells Bhim to kill the battle elephant named Ahwathama. Then Bhim tells Duronachriya that he had killed Ahwathama(remember Drona’s son is also called Ashwathama). On hearing this Drona goes and asks Yudhister whether it is true. Yudiister says “Aswathama the elephant has been killed”. Yudhister mumbles the word “elephant” softly. Thinking that his son his dead, Duronachariyar threw all his weapons on the ground and sits in prayers. Seeing this Dhistathyama kills him(thus fulfilling the  reason of his birth). Karna informs Bhisma(who is lying onthe bed of arrows) Duronachriyar’s death. Karna is appointed the Kaurava army commander. Karnas asks the king of Matura to be his charioteer. Bhim fought with Dhushashan and killed him. Then he took Dushshan’s blood and gave Draupathi to wash her hair with it(fulfilling one of his two oaths that he made in the dice hall). Karna fights with Arjun and gives him a good thrashing. When he was about to kill Arjun the sun sets. Karna stops the war for the day, since the rule of war is to stop fighting at sunset, for rest and clearing the battlefield of the dead and wounded. The fighting armies are also allowed to mingle with each other after sunset. VOLUME 23 Duraupathi pushes Arjun to kill Karna. Karna has a disturbing sleep. Kunthi comes to see Karna. Arjun and Karna start fighting the following day. Karna is unable to invoke his divine weapon because he forgets the Manthra to be chanted to invoke it(remember his teacher Parasuram’s curse on Karna that he will forget what he learnt when he needs it). The chariot also gets stuck in the ground.(remember the curse of the Brahmin who’s calf was run over by Karna’s chariot; the Brahmin cursed that the same wheel that killed his calf will let down Karna in a crucial moment). Karna climbs down from the chariot to push it out of the ditch. At this moment Arjun killed Karna. Duriyhodhan makes the king of Matura the commander. Yudhister kills him. Shahadev kills Shakuni. Duriyodhand goes to Bhisma and informs him about Karna’s death. Then Bhisma tells him that Karna was Kunthi’s eldest son.  Kunthi cries over Karna’s body. Yudhister saw his mother crying and asked her why she was crying, over the dead enemy. Then she tells who Karna was. Ghandhari tells Duriyhodhan to bathe in the river Ganga and come to her in the nude to receive all her accumulated prayer energy for his protection in tomorrow’s fight. Krishna comes to Ghandhari. Then Krishna tells her that Karna was Kunthi’s eldest son. She curses Krishna that the Yhadava dynasty will be destroyed. Krishna sees Duriyhodhan going towards his mother’s tent naked.  Krishna tells him to cover himself even though he is seeing his mother.Duryodhan thinks about it, and goes to his mother covering his waist area with leaves. She opens her eyes. Her vision makes Duroyhodhan’s body strong as iron. Her vision could not make the part of the body, which was covered with leaves strong (this the thighs). The Pandavas go to cremate Karna, their elder brother. Duriyhodhan stops them. He said that he has more right to cremate him. Krishna tells that Durioyodhan has more right. The following day Duryodhan does not turn up at the battlefield, baffling the Pandavas as well as his own army. A hunter tells the Pandavas where Duriyodhan was hiding. Duroyhodhan was hiding inside a bubble that he had created inside a lake. The Pandavas make him come out and fight, with Bhim using the mace weapon. Bhim breaks Duriyhodhan’s thighs and fulfills his oath.Ashvathama comes to see Duriyodhan, who is lying wounded on the ground, unable to move because of the broken thigh. Duriyhodhan appoints Aswathama as the commander. Duriyhodhan dies. Sanjay looses his divine sight when Duriyodhan died. He cannot give a commentary of the war to king Diritharashtra. Aswathama goes to Pandava’s camp. He killed Dhistayama when he was asleep. Then he killed all five of Draupathi’s sons thinking that they were the Pandavas. When Aswathama went to tell the news to Duriyodhan he found him dead. Sage Vyassa tells Aswathama that he had killed Draupathi’s sons. Then Asvathama sends the Brahmasthram to kill the Pandavas, Arjun sends his Bramastharam. Sage Vyasa stops both the weapons. Vyasa tells them to call back their weapons. Arjun calls it back. Aswathama tells them that he does not know how to call it back. Sage Vyasa tells Aswathama to change the direction of the weapon. The redirected weapon enters the womb of Uttar(Abhimanyu’s widow) and kills her yet to be born child. However later Krishna gives life to the child when it is still born. The child is called Prachit. VOLUME 24 Vidur comes to see Diritharashtra. Diritharashtra tells Vidur about Duriyhodhan’s death. Vidur tells him that it was his(Diritharashtra’s) fault for not guiding his son. Vidur advises Diritharashtra to bless the victorious Pandavas. Pandavas arrive at the palace to receive  Diritharashtra’s blessings. He asks them to come to him one by one. When Bhim’s turn comes Krishna tells the Pandavas by sign language to place the statue of Bhim (that Duriyhodhan used to practice mace warfare)in front of Diritharashtra. Though puzzled the Pandavas do as Krishna told them. Diritharashtra hugged the image and broke it to pieces. Thus his wicked plan to kill Bhim was exposed by Krishna. Then Diritharashtra repents and he blesses the Pandavas. The Pandavas along with Kunthi came to Gandhari for her blessing. Coronation takes place. Yudhister appoints Vidur as his primeminister. Diritharashtra, Ghandhari and Kunthi plan to leave to the forest. Draupathi stops them from going to the forest. The Pandavas along with Krishna go to see Bhisma. Krishna tells Bhisma to teach Yudhister. Bhisma advises Yudhister on the rules of good governance. Krishna tells him that he will place the earth on Bhisma’s forehead. Then Bhisma says ‘OM’ and leaves his body. OM, SHANTHI, SHANTHI, SHANTI. Aswathama’s Bramastharam goes and kills Prachit who is in  Uttara’s womb. Prachit was born as a stillborn baby.  Krishna gives the baby is life. Yudhister ruled Hastinapur for 35 years. Ghandhari’s curse started to take effect on the Yhadavas. They started to fight with each other and kill everybody. Balarama left his body and went to Vaikunta to wait for Krishna. Krishna knew that his time had come to leave the human body (which GOD had taken to relieve the world of evil, in response to the prayers of the righteous and the sages). He sat behind a bush and kept his hand above his head like horns.  A hunter who was passing by saw this and thought that it was a deer in the bush and fired an arrow in that direction. The arrow killed Krishna. Arjun who had gone to help Krishna to stop the fights of the Yhadavas was very sad when Krishna left his body. Arjun took Krishna’s family and children to hide from killers  belonging to Krishna’s own Yadhava clan. When they were passing through a forest some thieves came and attacked them. Arjun was very old at that time, and when he aimed the arrows at the thieves they fell just in front of Arjun. The thieves killed all of Krishna’s family members. When Arjun returned to Hastinapur, Yudhister asked about Krishna. Arjun told him what had happened. When Yudhister learned about it he felt very sad. Yudhister knew  that it was time for them too to leave the worldly life.  Then the Pandavas crowned Prachit as the king of Hastinapur and left for Himalayas. While climbing the mountain Draupathi left her body. Yudhister said that even though all of them loved her very much she loved Arjun more. That was why she could not go to heaven with her body. Then Shahadev left his body. Then Yudhister said that Shahadev was too proud of his knowledge in Astronomy. That was why he could not go to heaven with his body. Then Nakul left his body. Yudister said that Nakul was very proud of his looks. That was why he could not go to heaven with his body. When the Pandavas were at the foot of Himalayas mountains a dog joined them. The dog started to climb the mountain with them. A little while later Arjun too left his body. Yudhister said that Arjun was very proud that he was a good archer. That was why he  could not go to heaven with his body. Then Bhim and Yudhister continued their way to heaven. After a little while Bhim too left his mortal coil. Yudhister said that Bhim was too fond of food. That was his problem. When Yudhister reached the top of Himalayas a chariot was waiting, to take him to heaven. Yudhister told the charioteer to allow the dog to enter the chariot too. The messenger refused. Then Yudhister said that if the dog was not allowed in then he too would not get into the chariot. Then the dog changed the form and became Dharma raja(lord of dharma, right action). He blessed his son and took him with him to heaven in his human body. Thus ended the Mission GOD on earth in the Dwapara Yuga. The lord has declared that he will incarnate whenever there is evil dominating THE GREATNESS OF THE GITA Truly speaking, none has power to describe in words the glory of the Gita, for it is a book containing highest esteric doctrines. It is the essence of the vedas; its language is so sweet and simple that man can easily understand it after a little practice; but the thoughts are so deep that none can arrive at their end even after constant study through out a life-time. Evreyday they exhibit new facets of Truth, therefore they remain ever fresh and new. When scrutinized with a concentrated mind, possessed of faith and revernce, every verse of the Gita will clearly appear as full of the deepest mystery. The manner in which Gita describes the virtues,  glory and secrets of God, is hardly found in any other sripture; That is why Sri Vedavyasa , after describing the Gita in the Mahabharata, said in the end:-  GITA SUGITA KARTHAVYAA KIMANYAIHI SHASHTAVISTHARAIHI | YA SVAYAMPADMANABHASYA MUKPADMABHADDHINIHI SUDHA || PRINCIPAL TEACHINGS OF THE GITA For His own realization, God has laid down in the Gita two principal ways -  (1)  Sankhyayoga, and (2)  Karmayoga. Of these --- 1. All objects being unreal like the water in a mirage, or the creation of a dream, Gunas, which are the products of Maya, move in the Gunas, undersatanding this, the sense of doership should be lost with regard to all activities of the mind,senses and the body (chapter V verses 8,9), and being established ever in identity with all-prevading God, the emdiment of Truth,Knowledge and Bliss, Consciousness should be lost of the existance of any  other being but God. This is the practice of Sankhyayoga. 2. Regarding everything as belonging to God, maintaining equality in success or failure, renouncing attachment and the desire for fruit, all work should be done according to God's behests and only for the sake of God (chapter V verse 10); and with utmost faith and revernce, surrounding oneself to God through mind, speech and body, constant meditation on God's Form with remembrence of His names, virtues and glory, should be practised (chapter VI verse 47). This is the practice of Yoga by disinterested action. The result of both theses practices being one, they are regarded as one in reality(chapter V verses 4,5). But during the period of practice, they being different according to the qualifications of the practicent, the two paths have been seperately described (chapter III verse 3). Therefore, the same man cannot treat both  the paths at one and the sametime, even as though there may be two roads to the Ganges, a person cannot proceed by both the paths at the same time. Out of these, Karmayoga cannot be practiced in the stage of Smnyasa, for in that stage renunciation of Karma in every has been advised. The practice of Sankhyayoga, however , is possible in every Asrama, or stage of life. If it is argued that the Lord has described Sakhyayoga as synonymous with Sannyasis or monks alone are entitled to practice it, and not householders, the arguement is untenable, because in the course of His description of Sankhyayoga in chapter II verses 11 - 30, the  Lord, here and there, showed to Arjuna that he was qualified to fight, even according to that standard. If householders were ever disqualified for Sankhyayoga, how could these statements of the Lord be reconciled ? True, there is the special saving clause that the practicant qualified for the path of Sankhyayoga should be devoid of identification of the ego with the body, the practice of Sankhyayoga cannot be properly understood. That is why the Lord described the practice of Sankhyayoga as difficult (chapter V verse 6) and disinterested Karmayoga, being easier of practice, the Lord exhorted Arjuna, every now and then, to practise it, together with constant meditation on Him. "We bow to that Supreme Purusa, Narayana, who is extolled even by great gods like Brahma,Varuna (the god of water), Indra (the god of rain), Rudra (the god of destruction), and the Maruts (the win-gods) through celstical hymns; whose glories are sung by those profocient in chanting the Samavedsa through theVedas along with the six Angas (branches of knowledge auxiliary to the Vedas), Pada (divsion of the Vedic text into seperate words), Krama and Jata (Particular forms of reciting the Vedas) and the Upanishads; who is perceived by the Yogis by means of their mind made steady through meditaion and fixed on the Lord; and whose reality is not known even to gods and Asuras." "Obeisance to Vishnu, the dispelle of the fear of rebirths, the one Lord of all regions, possessed of a tranquit form, lying on a bed of snake, from whose navel has sprung the lotus, the Lord of all celestials, the support of the universe, similar to the sky, possessed of the colour of a cloud and possessed of handsome limbs, the Lord of Laksmi (the Goddess of Wealth), having lotus like eyes, and realized by Yogis in Meditation." SYNOPSIS OF THE GITA CHAPTER I entitled "The Yoga of Dejection of Arjuna." 1-11 Description of the principal warriors on bothe sides  with their fighting qualities. 12-19 Blowing of conchs by the warriors on both sides. 20-27 Arjuna observes the warriors drawn up for battle. 28-47 Overwhelmed by infatuation, Arjuna gives expression  to his faint-heartedness, tenderness and grief. CHAPTER II entitled "Sankyayoga , or the Yoga of Knowledge." 1-10 Arjuna and Sri Krishna discussing Arjuna's faint-heartness. 11-30 Sankhyayoga ( the Yoga Knowledge) described. 31-38 The Ksatriya's duty to engage himself in fight. 39-53 Karmayoga (the Yoga of Selfless Action) described. 54-72 Marks of the man of stable mind and his glories described. CHAPTER III entitled "Karmayoga, or the Yoga of Action." 1-8 Importance of the performance of duty, in a detached way,  according to both Jnanayoga and Karmayoga. 9-16 The necessity of performing sacrifices, etc. 17-24 The necessity for action on the part of the wise, and even on the part of God Himself, for the good of the world. 25-35 Marks of the wise and the unwise; instruction about  performance of action without attraction and repulsion. 36-43 How to overcome desire. CHAPTER IV entitled "The Yoga of Knowledge as well as the  disciplines of Action and Knowledge." 1-18 The Glory of God with attributes; Karmayoga, or  selfless action, described. 19-23 The conduct of Yogis and Sages, its glory described. 24-32 Different forms of sacrifices described with their fruits. 33-42 The glory of Knowledge described. CHAPTER V entitled "The Yoga of Action and Knowledge." 1-6 Sankhyayoga and the Yoga of disinterested action described. 7-12 Marks of the Sankhyayoga and Niskama Karmayogi - their golries described 13-26 Jnanayoga, or the Yoga of Knowledge. 27-29 Dhyanayoga, Meditation, together with Devotion, described. CHAPTER VI entitled "The Yoga of Self - Control." 1-4 Karmayoga, or the Yoga of disinterested Action, described; marks of one who has attained Yoga. 5-10 Urging one to uplift the Self; marks of the  God-Realized soul. 11-32 Detailed description of Dhyanayoga. 33-36 The question of Mind-control discussed. 37-47 The fate of one who fails from Yoga; the glory of  Dhyanayoga described. CHAPTER VII entitled "The Yoga of Jnana  (Knowledge of Nirguna Brahma) and Vijnana  (Knowledge of Manifest Divinity)." 1-7 Wisdom with real Knowledge of Manifest Divinity. 8-12 Inherence of God in all objects as their cause. 13-19 Condemnation of men of demonical nature and praise of Devotees. 20-23 The question of worship of other Gods. 24-30 Condemnation of men, who are ignorant of the glory and true nature of God, and approbation of those who know them. CHAPTER VIII entitled "The Yoga of Instructible Brahma." 1-7 Answer to Arjuna's seven questions on Brahma, Adyatma  and Karma (Action), etc. 8-22 The subject of Bhaktiyoga discussed. 23-28 The Bright and dark paths discribed. CHAPTER IX entitled "The Yoga of the Soverign Science and the Soverign secret." 1-6 The subject of Jnana (Knowledge) with its glory described. 7-10 The origin of the world discussed. 11-15 Condemnation of men of the demonical nature, who despise        God, and the method of Bhajana of men possessed of the        divine nature. 16-19 Description of God, as the soul of every thing , and  its glory. 20-25 The fruits of worship with a motive and without motive. 26-28 The glory of Devotion practised disinterestedly. CHAPTER X entitled "The Yoga of Divine Glories." 1-7 Description of God's glories and power of Yoga with the      fruit of their Knowledge. 8-11 Bhaktiyoga - its fruit and glory. 12-18 Arjuna offers his praise to God and prays to the Lord for a description of His Glories and Power of Yoga. 19-42 The Lord describes His glories and power of Yoga. CHAPTER XI entitled "The Yoga of Vision of the Universal Form." 1-4 Arjuna prays to the Lord for a Vision of His Universal Form. 5-8 The Lord describes His Universal Form. 9-14 The Universal Form described by Sanjaya to Dhrtrastra. 15-31 Arjuna sees the Lord's Universal Form and offers praises to the Lord. 32-34 God describes His glory and exhorts Arjuna to fight. 35-46 Overtaken by fright, Arjuna offers Praise to God , and prays for a sight of the Lord's Fourarmed Form. 47-50 The Lord describes the glory of the Vision of His Universal Form, and reals to Arjuna His Fourarmed , gentle Form. 5-55 The impossibility of obtaining a sight of the Fourarmed Form without exclusive Devotion, which is described with its fruit. CHAPTER XII entitled "The Yoga of Devotion." 1-12 Respective merits of the worshippers of God with Form and without Form, and the means of God - realization. 13-20 Marks of the God- realized soul. CHAPTER XIII entitled "The Yoga of Discrimination between the Field and the Knower of the Field." 1-18 The subject of "Field" and the Knower of the "Field" to together with Knowledge. 19-34 The subject of Prakrti and Purusa (Matter and Spirit) together with Knowledge. CHAPTER XIV entitled "The Yoga of Classification of the three Gunas." 1-4 The glory of Knowledge; evolution of the world from Prakrti and Purusa. 5-18 The qualities of Sattva, Rajas, and Tamas described. 19-27 Means of God - Realization, and M CHAPTER XV entitled "The Yoga of Supreme Person." 1-6 Description of the Universe as a tree and the means of God-Realization 7-11 The Jivatma, or individual soul. 12-15 God and His glory described. 16-20 The perishable (Bodies of all beings), the imperishable ( Jivatma) and the Supreme Person. CHAPTER XVI entitled "The Yoga of Discrimination Between the       Divine and the Demonical Properties." 1-5 The Divine and the demonical properties described with their fruit. 6-20 Marks of man possessed of the demonical properties and their demnation described. 21-24 Instruction about renouncing conduct opposed to the scriptures and exhortation to follow the scriptures. CHAPTER XVII entitled  "The Yoga of Classification of the Threefold Faith." 1-6 Discussion on faith and on the fate of men who perform austere penance not enjoiined by the scriptures. 7-22 Different Kinds of food, sacrifice, penance and charity described. 23-28 The Meaning and intention of uttering "Om Tat Sat"  explained. CHAPTER XVIII entitled "The Yoga of Liberation through  the Path of Knowledge and Self-Surrender." 1-12 The subject of Tyaga or Relinquishment. 13-18 Causes of Karma according to the Sankhya system. 19-40 Classification of Knowledge, action, doer,reason, firmness and joy according to the three Gunas. 41-48 Duties attaching to each caste and the fruit of  their performance. 49-55 The path of Knowledge described. 56-66 The path of Karmayoga, or selfless action,  together with Devotion. 67-78 The glory of the GITA described. EVILS OF HELLS The hells are situated within the Universe, below the erath and above the water, fitting the rest of the space upto the shell of the mundane egg, on the southern side: Yama lives there with his attendents and inflicts punishment, in the same form as the crime itself, on departed jivas brought to his realm by his servants. There are twenty one (21) principal hells (departments of punishment). 1. TAMISRA 2. ANDHTAMISRA 3. RAURAVA 4. MAHARAURAVA 5. KUMBHIPAKA 6. KALASUTTA 7. ASIPATRAVANA 8. SUKARAMUKHA 9. ANDHAKUPA 10. KRIMBHOJA 11. SAMDAMSA 12. TAPTASURMI 13. VAJRAKANTAKA SALMI 14. VAITARANI 15. PUYODA 16. PRANARODHA 17. VAISASA 18. LALABHAKSHA 19. SARAMEYADANA 20. AVICHI 21. AYAHPANA BHAGAVATAM - XII th SKANDA , CHAPTER 1 TO 3 THE KALI YUGA SKANDA - XII CHAPTER - 1 Parokshit said : After Sri Krishna left this world, which dynasty ruled over the earth? Suka said. In the Lunar dynasty was Peru.  In this line Seven Abhira Princess, 10 Gardabhis, sixteen Kankas, all greedy men will then rule.Then will follow eight Yavanas, 14 Turushkakas 10 gurundas. These sixty five kings will then rule for 1099 years: then there will be eleven Manus who will rule for 300 years. Bhutananda and his son Vamigiri, the latter's brother Sisinandi, Yasonandi and his Praviraka will rule for 106 years. Then There will be a Kshatriya called Pushpamitra and his son  Durmitra will rule. At the same time, Andhras, Kausalas, Vidurapatis, Nishadhas will rule over provinces. In Magadha dynasty, will be a King called Puranjaya who will convert the higher caste into Pulindas,  Yadus, Madrakas who are no better than mlecchas. He will extreminate the Kshatriya race and there will be casteless people, ruling from Haridwar to Prayaga. As Kali Yuga advances , the Brahmins of Saurashtra, Avanti,Abhira, Sura, Arbuda and Malva principalities, will become fallen men and the rulers will be mostly sudra class. Mlecchas, Brahmina and higher castes who have given up the Vedas, will rule over Kaunti and Kashmir. These Kings will be unrighteous and furious. They will cease to perform purificatory rites and will be domonated by rajas and tamas and in the garb of kings, will suck the blood of the people. The people will also acquire their habits and will oppress one another and be oppressed by the rulers and will go to ruin. SKANDA XII - CHAPTER - 2 EVILS OF KALI YUGA Thenceforward, day after day, by the force of kala (Time) , righteousness,truthfulness, purity of body and mind, forgiveness, compassion, length of life and bodily strength and keenness of memory will decline. In Kali Yuga, wealth will be the criterion of pedigree, morality and merit. Those who are mighty, will be called righteous and fair. Personal liking will determine the choice of a partner in life. Trickery will be the motive force in business and dealings. Ability  to give sexual pleasure will be thecriterion of masculine and feminine excellance. External marls will be the means of knowing a Brhmana and a sanyasin. Justice will be vitiated, because of one's inability to gratify those who administer it. Voluble speech will be criterion of scholarship. Toilet will be regarded as a sign of bath. Distant tank will be considered holy resort for bath.  Long hair will be regarded as the sign of beauty. Filling the belly will bethe end of human persuit. Audacity of speech will be the criterion of truthfulness. Skill will consist in supporting one's family. Virtuous deeds will be done, only for fame. The terrestrial globe will be run over by wicked people and the person who will be the most powerful, will become the ruler. People will resort to mountains and forests and eat leaves, roots, meat,honey,flowers and seeds. Oppressed by faminine and taxation, people will perish through drought, excessive heat and cold, storms, rain, snowfall and mutual conflict. In Kali Yuga, the maximum expectation of life will be TWENTY or THIRTY years. Religion will be replaced by heresy and rulers will run out to be thieves. MAn will takeup the wanton destrcion of life and property. Cannotation of relationship will be extend only to the relatives of one's wife. Clouds will end in flashes of lightning and no rains will pour: Dwellings will look  desolate for want of hospitality to strangers. When Kaliyuga is about to terminate, The Lord will appear as KALKI IN THE HOUSE OF THE BRAHMIN CALLED VISHNUYASA, IN THE VILLAGE OF SAMHALA. Lord KALKI, ride on a swift horse Devadatta and extreminate with his sword millions of robbers. Then Kritayuga will follow. From the day Sri Krishna left the world, KALIYUGA embraced the world. As long as Sri Krishna was here, Kali could not enter. Kaliyuga commences when the seven stars of great bear enter the constellation of Magha and lasts for 432000 years. When the stars of the great bear pass on to the  constellation of Purvashadha, Kali will gain ascendency. When Kaliyuga ends, MAru in the solar dynasty and Devapi in the Lunar dynasty, both of whom are now living in Kalapagrama will return and propagate virtues and revive varnas and asramas. Rulers of men, claimed the earth as their own, but had to leave it in the end and died.