Bhagwad Gita Chapter 18

Arjuna said:  I wish to understand the purpose of renunciation and of the renounced order of life.
Krishna said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life . And giving up the results of all activities is what the wise call renunciation .Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.Now hear My judgment about renunciation. Renunciation is declared in the scriptures to be of three kinds.Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, Arjuna. That is My final opinion.
Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.For one who is not renounced, the threefold fruits of action -- desirable, undesirable and mixed -- accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy. Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn of these from Me.The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Super-soul -- these are the five factors of action.
Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.


One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature. that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness. that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, Arjuna, is in the mode of ignorance. that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion -- such unintelligent determination, , is in the mode of darkness.Arjuna, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature. Brahmanas, ksatriyas, vaishyas and sudras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.
Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness -- these are the natural qualities by which the brahmanas work.Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the ksatriyas. Farming, cow protection and business are the natural work for the vaishyas, and for the sudras there is labor and service to others.By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.
By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Duties prescribed according to one's nature are never affected by sinful reactions.Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature,  even if such work is full of fault.One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.Arjuna,  learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.
Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful -- such a person is certainly elevated to the position of self-realization.
One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.
One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.
Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.


In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same.The Supreme Lord is situated in everyone's heart  and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.Surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.
Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.There is no servant in this world more dear to Me than he, nor will there ever be one more dear.And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.
And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell. Arjuna, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?

Arjuna said: My dear Krishna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.

Sanjaya said: Thus have I heard the conversation of two great souls, Krishna and Arjuna. And so wonderful is that message that my hair is standing on end.By the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krishna, who was speaking personally to Arjuna.O King, as I repeatedly recall this wondrous and holy dialogue between Krishna and Arjuna, I take pleasure, being thrilled at every moment.
O King, as I remember the wonderful form of Lord Krishna, I am struck with wonder more and more, and I rejoice again and again.Wherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.

Bhagwad Gita Chapter 17

Arjuna said: 'Those who give up on the regulations of the scriptures, but do worship having full faith - is their faith in goodness, passion or in ignorance?'

Krishna said: 'The faith of the embodied souls takes three forms according to each his love and experience: to goodness, to passion and to ignorance; so thus hear about this from Me.  Faith evolves according to everyone's nature, oh son of Bharata; the person ìs the full of this faith and is, with such a faith endowed, thus certain of himself. Those of goodness are in respect with the godly ones, in the mode of passion one deals with the demoniac, while people in ignorance are in respect with the spirits of the dead and with ghosts.  Those persons who undergo severe austerities not prescribed in the scriptures and who proudly identified with the body are engaged in tormenting the organs of their bodies in a desire of and attachment to their own prowess, are mistaken about Me; consider those who persistently deal that way with themselves as being of an obscure resolve.

 Also the food intake one cherishes is assuredly of three kinds; just like with sacrifice, austerity and charity; hear now about how they differ from one another.  Food preferred by the ones in goodness increases the duration of life, purifies one's being, gives strength, health, happiness and satisfaction and is juicy, rich, wholesome and a pleasure to the heart.  Bitter, sour, salty, very hot, smelly, dried out and burnt is the food of those in the mode of passion; it makes unhappy, miserable and causes disease.  That which is spoiled, lacks taste, smells bad, is decomposed, a left over from a previous meal and has impurities in it, is food dear to the ignorant.

 Sacrifice that is performed according to the scripture by those who are free from profit motives and is thus surely of an absorbed mind is of goodness.  But that what is done in desire for the result and out of pride, oh chief of the Bhâratas, know that sacrifice as being of the mode of passion. Devoid of the principles [of satya, dayâ, tapas, sauca; truth, compassion, austerity and cleanliness], with no offerings of food, in disrespect of mantras, without gifts and with lacking faith, sacrifice is to be considered as of ignorance.

In deeds austerity is said to be of respect for the divinity, the twice-born ones, the spiritual teacher and the wise in cleanliness, sincerity, celibacy and nonviolence.  To the voice for sure austerity is said to be of truthful, pleasing and beneficial, inoffensive words that are of Vedic study and practice.  To one's thinking this austerity then is said to be of a considerate mind of good faith, gravity, self-control and self-correction.  That threefold austerity [of deeds, the voice and the mind executed by men with faith in the transcendence without longing for the fruit is said to be of goodness.  Austerity performed in this world for the sake of respect, honor, veneration and indeed pride is said to be of passion; it is unstable and temporary.  Austerity foolishly performed with the intent to torture oneself or with the purpose of destroying others is said to be in the mode of darkness.

 Donations given dutifully, irrespective the return, at the proper time and place and to suitable persons - that giving is considered to be of goodness.  But that which again is given desiring a return of some result or with resentment; that giving is understood to be of the mode of passion.  That charity which is given at the wrong place, the wrong time and to unworthy persons and as well is given without respect and proper attention - that is said to be in the mode of ignorance.

 With Om Tat Sat to that the threefold of the spiritual is indicated which the brahmins till now used for as well sacrifices as the Vedic literature.  Therewith does Om indicate the beginning of the sacrifices of the transcendentalists of charity and penance according to the scriptural regulations. Next is Tat, to the ones desiring liberation, used when one is not after the results of sacrifice with the various activities of charity and penance. To the nature of the Supreme and its devotion is following the resounding of the word Sat used in the agreed upon activities. In the case of sacrifice, penance and charity, Sat is thus also for sure uttered to indicate the activities meant and the Absolute of the truth.

 That which is offered, given and performed with penance without faith in all this, is said to be false  and that is nor useful here nor in the hereafter.'  

Bhagwad Gita Chapter 16

Krishna said: 'Fearless, good of heart, persevering in the knowledge of yoga, compassionate, of restraint, willing to sacrifice, studious, austere and simple; nonviolent, truthful, free from anger, renounced, peaceful, unmalicious, merciful to all, without greed, gentle, modest and determined; arduous, forgiving, steadfast, clean, without envy and not striving for honor, are the qualities of one who is born of the divine.  Deceit, pride, conceit and anger and surely violence and ignorance are the qualities that are the consequence of the unenlightened. The divine characteristics are of liberation while the qualities of the godless result from bondage.


There are two types of conditioned beings in this world: the godly and indeed the unenlightened. About the divine I spoke at length; just hear about the godless from Me.  The disorderly ones do not know how to begin or where to stop, they are unclean, do not know to behave and have no truth in them.  They say that the universe does not really have a purpose, that it has no ruler, that it did not come into existence from a certain cause and that there is no other cause than that of lust. Less intelligent, having lost themselves being complacent with this outlook, do the less favorable activities flourish and does their work lead to the unfortunate of destroying the planet.  Confiding in lusts that are insatiable, in hypocrisy, arrogance and driven by false pride, one, led by illusion, takes to the non-permanent of material things and thrives in dedication to the impure.  Their fears and anxieties are endless and to the point of death they trust in sense gratification as the supreme goal of life. Thus in this way they ascertain themselves of being bound to the lust and anger, entangled in a network of expectations and of that mentality they, for the enjoyment of their senses, desire to accumulate wealth by unfair means.

'Today I have won this and that I shall get; this is what Ì want, that is mine and tomorrow I will even have more of it. That enemy I beated today and those I shall destroy too. For sure I am the Lord. I am the enjoyer, the perfection and I am the happy one to be in power. I am the wealthy one of noble company, I am the one and only, who would there be else but me; I shall sacrifice and give in charity, I am the one to be happy'; this is how they are deluded by their ignorance.  Thus perplexed by countless worries they are caught in a pool of illusions and addicted to sensual pleasure they slide down into a hell of disarray.  Blasé, shameless of their wealth and imagined they in the full of their delusion engage in so-called sacrifices they perform out of pride with no regard for rules and regulations.  Materially identified in their pride, strength, lust and anger they enviously fell into mocking Me being situated in themselves and in others.

Those who are envious and mischievous with Me I always cast into the ocean of matter as the lowest of mankind who for sure inauspiciously are born from the wombs of the degenerates. Life after life the foolish, thus attaining to births from the godless, for sure will have to do without Me, oh son of Kuntî, as they head for the worst destinations.  In this selfdestruction there are three gates of hell: lust, anger and greed. Therefore one must give up these three.  Liberated from these three gates of ignorance a person is in respect with the soul and blessed with that does he go for the supreme destination.  The one who gives up on the regulations of the scriptures will be acting according to his own whims and never attain perfection, happiness or the goal of transcendence. Therefore it is the scriptural authority that determines what should and should not be done. Knowing the regulations declared by the scripture, you should do your duty here.'

   

Bhagwad Gita Chapter 15

Krishna said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas. The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society. The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is.

One who is free from illusion, false prestige, and false association, who understands the eternal, who is done with material lust and is freed from the duality of happiness and distress, and who knows how to surrender unto the Supreme Person, attains to that eternal kingdom.

The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas.

One who is a self realized soul can see all this clearly. But those who are not cannot see what is taking place, though they may try to. The splendor of the sun comes from Me. The splendor of the moon and the splendor of fire are also from Me. I enter into each planet, and by My energy they stay in orbit. I become the moon and thereby supply the juice of life to all vegetables. I am the fire of digestion in every living body, and I am the air of life, outgoing and incoming, by which I digest the four kinds of foodstuff. I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas am I to be known; indeed I am the compiler of Vedanta, and I am the knower of the Vedas. There are two classes of beings, the fallible and the infallible. In the material world every entity is fallible, and in the spiritual world every entity is called infallible.
Besides these two, there is the greatest living personality, the Lord Himself, who has entered into these worlds and is maintaining them. Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.Whoever knows Me as the Supreme Personality of Godhead, without doubting, is to be understood as the knower of everything, and he therefore engages himself in full devotional service, Arjuna. This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.

Bhagwad Gita Chapter 14

The mighty Brahma is womb in which I place the living being. Thus all living beings are born. Natural qualities bind the soul to the body. Goodness is a quality that helps in gaining knowledge.Darkness is born from ignorance. When passion and darkness is subdued, goodness rules. When passion and goodness is subdued, darkness rules and when darkess and goodness is subdued, passion rules. If the thrist for knowledge is there in the body, then know that goodness is developed. Activity and desirecome into play when  passion is developed. Gloom, laziness and delusion are born when darkness is developed. When the body meets its end when goodness is developed, the person attains the Supreme. When the body meets its end when passion is invoked, one is born , attached to work. Likewise, when a body meets its end when darkness is developed, one is born ignorant. The fruit of good action is said to be good ; the fruit, of passion, is misery and the fruit of darkness is ignorance. Goodness is at the top, passion in the middle and darkness at the bottom. The person that is able to see beyond these qualities, attains immortality.

Arjuna asked - What are the qualities of a person who has gone beyong the three qualities?

Krishna said - All qualities are absent for this person. The person has no desire for the qualities when they are present and no desire when they are absent. Pain and pleasure are the same; Gold and soil is the same to the person;  honor and dishonor are the same; friends and enemies are regarded the same; This person has gone beyond all. 

Bhagwad Gita - Chapter 13

Krishna said - This body is called the field.   What am I telling you has been told many times earlier by the great seers.  Absence of vanity, abstaining from injury, forgiveness, devotion towards God, purity,  indifference to objects of sense, absence of ego, freedom from attachment is Knowledge. This leads to immortality.  The Supreme Brahma with no beginning or end is in the hearts of all.  My devotees knowing this, become one with me. Nature and Spirit are both without beginning  and all qualities spring from Nature. Nature is said to be the source of the capacity of enjoying pleasures and pains. For Spirit, dwelling in nature enjoys the qualities of Nature. The Supreme person in the body is said to be  the Supreme Soul.
He who knows Spirit, and Nature, with the qualities is never born again. Some by meditation realize the self; some by devotion  and others by devotion to works. Whatever comes into existence is from the connection of this field. He sees the Supreme Lord dwelling alike in all beings.  He sees  all actions to be brought about by nature alone in every way and the soul is not the doer. When one sees  entities as existing in one,  then is one said to attain salvation.  As the single Sun lights up the entire world, the spirit lights up the person. They that, by the eye of knowledge, know the distinction between matter and spirit, and the deliverance from the nature of all entities, attain to the Supreme

Bhagwad Gita - Chapter 12

Arjuna said Who is your best devotee?

Krishna said - The ones who have constantly fixed their minds on me. I also love those who are constantly engaged in the good of the others. The path of meditating on me is tough. So it is better that they perform good actions, thinking of Me.
Performing all your work for my sake and you will attain perfection.  He who has no hatred for any creature, who is friendly and compassionate , who has no ego,  who is forgiving, content, always devoted is dear to me. One who is not a trouble maker is dear to me. One who is unconcerned, pure, diligent and free from distress is dear to me. One who has quit the evil path and has faith in Me is dear to me.

Bhagwad Gita - Chapter 11

Arjuna said - My doubts are removed after hearing you. I wish to see your divine form.

Krishna said - My forms are many and diverse. See my form which comprises of everything.

Krishna then showed to Arjuna his form with many mouths and eyes wearing celestial garlands and robes, holding countless weapons and brighter than the sun. Arjuna saw the entire universe in Krishna.

Arjuna said with folded hands - I see all the Gods in you. I see everything in you. I see you have no beginning and no end. Everyone is delighted to take your name and the evil ones flee in fear. I want to see you in the form that I am more comfortable beholding.

Krishna said - Pleased with you, I have shown you my ultimate form. Only you are able to see me in this form. No one else here can.

Krishna then went back to his ordinary mortal self.

Bhagwad Gita - Chapter 10

Krishna said - The Gods do not know my origin. I am their source. One who knows me the One without any beginning or end, is freed.  The good qualities arise from me. The Seven great Rishis, the four sages before them, and the Manus, partaking of my nature, were born from my mind.  I destroy the darkness born of ignorance, by lighting the lamp of knowledge.

Arjuna said, You are the supreme one. In what forms should you be worshiped?

Krishna said - I am the soul in the heart of every being, I am the beginning, and the middle, and the end also of all beings. I am Vishnu among the Adityas,  Sun among the bright celestial bodies; I am Marichi among the Maruts, and the Moon among constellations. I am the Sama Veda among the Vedas; I am Indra among the gods; I am the mind among the senses; I am the intellect in the living beings. I am Sankara among the Rudras, Kuberas among the Yakshas and the Rakshasas. I am Vrihaspati, the chief of household priests. I am Kartikeya among commanders of forces. I am Ocean among Water bodies. I am Bhrigu among the great Rishis, I am OM among words. I am the Japa among sacrifices. I am the figtree among all trees, I am Narada among the celestial Rishis. I am Chitraratha among the Gandharvas and the ascetic Kapila among ascetics. I am Uchchaisravas among horses, Airavata among  elephants, and the king among men. Among weapons I am the thunderbolt, among cows I am  Kamadhuk.  I am Vasuki among serpents.  I am Ananta among Nagas, I am Varuna among acquatic beings and Yama among those that judge and punish.
I am Prahlada among the Daityas, and Time among things that count. I am the lion among the beasts, and Garuda among winged creatures. Of purifiers I am the wind. I am Parasurama among wielders of weapons. I am the Makara among fishes, and I am Ganga among rivers. I am the beginning and the end and also the middle of all created things. I am the knowledge of Supreme Spirit among all kinds of knowledge, and the disputation among disputants. Among all letters I am the first alphabet. I am Death that takes all, and the source of all, that is to be. Among females, I am Fame, Fortune, Speech, Memory, Intelligence, Constancy, Forgiveness.
 I am the game of dice of them that cheat, and the splendor of those that are splendid. I am Victory, I am Exertion, I am the goodness of the good. I am Vasudeva among the Vrishnis, I am Arjuna among the sons of Pandu. I am even Vyasa among the ascetics, and Usanas among seers.  I am the Knowledge of those that are possessed of Knowledge.
 There is no end of my manifestations. 

Bhagwad Gita - Chapter 9

Krishna said - I will now tell you about the mysterious knowledge. The ones who have no belief in this keep coming back in this world and fail to attain me. Everything is in me. I am not in them. At the end of the era, all merge with me. In the beginning of the next era, I will create them again. I am unattached, not attached to anything.  The one with no knowledge does not recognize me, while the others who do, worship me.

I am the Vedic Sacrifice. I am teh medicine produced by herbs. I am the fire and the offering being made. I am the creator of the universe.  I am the father of this universe. I am OM. I am immortality and I am also death. I am existent as well as non-existent.

The ones who think of me without thinking of anything else, I take care of them. The ones who worship other Gods also ultimately worship me.

The ones who worship me with leaves, fruits, flowers and water are dear to me and I accept them who are pure in their worship. Whatever you eat or drink, think of that as an offering to me. I have no partiality and am the same for all. The ones who have faith and devotion in me, are in me and I am in them. Even the wicked one who worships me with faith, achieves me. No one devoted to me is lost. 

Bhagwad Gita - Chapter 8

Arjuna said - You have spoken of the Supreme Brahman. What is that?

Krishna said - Brahman is Supreme. It is indestructible. When a person is in his death bed, remembers Me when casting off his body, he comes to me. Think of me at all times, you will eventually come to me.

At the time of death, the dying one needs to concentrate on the life force situated between the eyebrows and just utters OM, attains the highest goal.

The ones who have attained me do not have to go through the process of re-birth. The learned ones know that construction and destruction is a continuous process. They also that I am not destructible. I am that goal, which one achieved by an aspirant; the aspirant has to look no further. I am within all.

There are two paths - the dark path and the bright path. The one who takes the bright path does not have to return back but the one who takes the dark path has to return back again and again.

Be devoted and follow the processes authored in the Vedas.

Bhagwad Gita - Chapter 7

Krishna said - I will tell you how to fix your mind on me.  One among many stive for perfection and out of that also , only some get to know Me.  I am divided into eight parts -  Earth, water, fire, air, space, mind,  understanding and consciousness. What you see here is a lower form of me. There is different form of Me, with which I hold the universe. I am the source of evolution. There is nothing above me. All are on me like stringed pearls. I am the perection of taste and shine of moon and the sun. I am the begining (OM) of the Vedas. I am the sound in the space. I am the fragrant smell you get on the earth and I am the brightness of fire. I am the life of all and the penance of the sages. I am the intelligence of all creatures and the strength of the strong. Know that I am all the good qualities you see are Me. I am not in them, but they are in Me.

The ones who take shelter in me cross the illusion of the earth. The evil ones, lost in the illusion created by me, do not take refuge in Me.

One with knowledge is regarded by Me as part of myself, as he has taken refuge in me, and that is his highest goal.

The ones who are salve to desire take refuge in false practices. Have faith in yourself.  Worshiping lesser things make you less, so worship Me and you will find Me.  I am unborn and undecaying. I am all that has passed, all that is happening and the rest that is yet to happen.
The ones who get to know me get released from decay and death.

Bhagwad Gita - Chapter 6

Krishna said - The learned one has renounced the fruit of the action, and not the action itself.

 For meditation, choose a quiet spot and sit in a comfortable position with  the head, neck and spine comfortably erect. One needs to ensure that sexual energy is conserved and used in the gain of spiritual knowledge.

The practice of sexual moderation is necessary if one is to succeed in meditation. The conservation and transformation of this vital energy into spiritual energy speeds up the passage of the soul. Fearlessness and lack of doubts too, is an essential quality on the spiritual path.

The aspirant is advised to practice moderation in his daily habits—in eating, sleeping, recreation, etc. Extremes are to be avoided as the form obstacles in meditation. Living a life of such moderation, and gathering up all forces, the aspirant gradually moves to eternal bliss.

Krishna continued - The focus of the mind should be like a steady flame in a windless room. This ultimately leads to seeing the Lord in all. The accumulated power of  Yogic practices will assure  a better birth in the future. The aspirant will then be compelled to carry on his Yogic practices with greater vigour and faith and will finally achieve God-realisation.

One who has attained union with the Supreme Lord—is superior to the ascetics, to the men of book knowledge and the men of action, as the latter have not transcended ignorance and merged in the Self.

Bhagwad Gita - Chapter 4 and Chapter 5

Krishna said - I gave the knowledge to the Sun, to his son Manu who gave it to Ikshaku, and thus the knowledge passed down to generations. The sages came to know of it. hen the knowledge was lost and today, I am sharing that with you.
Arjuna said - How is that possible? The Sun has been around long before you.
Krishna said - I have been through many births and so have you. I am the Lord of all. I take birth through illusion. I take birth to protect the just and destroy evil. I am there in all ages. The one that understands me and my birth is not born again. He comes to me then. I accept all come to me, in whatever form. I created the four castes according to the qualities and duties of people.
Give away desire. Do no think of actions.

The soul is the vessel with which offerings are made, the soul is the offering, the soul is the fire in which the offering is poured. The mind needs to be focused on up-liftment.

Many are the types of sacrifices, as mentioned in the Vedas.  The sacrifice of knowledge is superior to every sacrifice.  They who have the knowledge and can see the truth can teach that knowledge and then you see all creatures are a part of You and Me. As the fire burns all to ashes, the fire of knowledge burns all actions. One who has knowledge gets peace and tranquility.

Arjuna said,- You are talking of abandoning actions and also applying actions. Which is the superior of these?
Krishna said - Applying action is superior. One with no desire is an ascetic. Both paths lead to the same. Giving up everything and renouncing is difficult. Once one is immersed in devotion, reaching the goal is simple. He knows that the actions of the body is part of the senses.
The supreme God is not the cause of the action or how it needs to be performed. The God is not affected by one's sins.
When the mind is set on the God, ignorance is destroyed by the knowledge. For that person, a brahmana, a cow, an elephant, a dog or a low caste person are the same. He is happy with the knowledge and finds immense happiness within himself.

Bhagwad Gita - Chapter 3

Arjuna said - Why am I being assigned to this dreadful work? How much good will it attain?

Krishna said - Devotion is two kinds - One is through knowledge and the other is through work. A man does not get free by not doing work.He will not be freed by going by renouncing the world. All have to work. You need to continue work, but be attached to it.

In olden times, Brahma, the creator, asked the people to flourish through sacrifices and please the Gods. He said One who only knows how to enjoy but does not share the fruit with others, is a thief.  Always do work that should be done, without attachment. The Ordinary men follow the ideal set by the great ones. Action is necessary. I set am ideal so people follow my actions.  A wise man should not cause confusion. Work is cut out for all, based on their nature. Some think of themselves as actors playing a part. One who is not attached to the work, are the ones who survive.
Devote your work to me and fight the battle. Those who have faith in me win, the who do not are ruined.

Arjuna said - Why is a sin committed?

Krishna said - It is desire that makes one sin. As fire has smoke around it, desire surrounds knowledge. When you try to control your senses, you understand the mind. If you control the mind you get knowledge. Kill your enemy in the form of desire.

Bhagwad Gita - Chapter 2

Krishna said - This is not the time to show signs of weakness.
Arjuna said - How will I slay warriors like Bhishma and Drona? Its better to beg and live on alms. If I win, I will be enjoying after having killed people. Tell me what is good for me.

Krishna said You are worried when you should not be. The wise do not mourn for the dead or the living. Birth, youth and old age are part of the body. The wise one is not moved by that. The soul is the primal object. Everything is linked to the soul. Learn to ensure this, Arjuna. For the wise one, pain and pleasure is the same. The soul is immortal. One that cannot be destroyed, is indestructable. One who talks about I and considers himself away from the soul is yet to learn. Soul is not born nor does it die. Like a man changes clothes, the soul changes bodies. Weapons cannot destroy it, fire cannot burn it, water can not wet it and sun cannot dry it. Wind cannot blow it away.

Even if this is too much for you, know that one who is born has to die. One has to follow one's duty and who should know what you should be doing. If you do not fight now, you will be incurring a sin of not following your actions. Your enemy and family will look upon you as the one who left the battle.

Let me talk about action (Karma Yoga). Follow your actions. Be devoted to your actions. Know what you have to do. Ignore the flowery words and accept the harsh truth. Vedas talk of religion, profit and pleasure. Be concerned with your work only. Do not bother about the fruits of the action. The fruit of the action should not be your motive. Be devoted to work. Consider that your religion. The wise one, who are devoted, do not bother about results.

When the mind begings to understand the difference between reality and illusion, you will not bother what one says about you. You will not get destructed.


Arjuna said - How do I keep my mind steady?

Krishna said - Cast off desire. Then you will be free from attachment. When you are calm and not anxious and agitated, desire will be gone. Withdraw yourself like the tortoise withdraws itself into its shell.
From attachment comes anger. From anger comes discrimination. Understanding goes away. Then one gets ruined. The one who is in control, is free from attachment. He has peace of mind. How can one be happy when one is not at peace. One who is steady in thought is the one who will have pure understanding. If desire enters the mind of such a person, it is like water entering the ocean, where the waters do not make any change in the level of the ocean. This is the divine state of mind.

Bhagwad Gita - Chapter 1

Dhritarashtra asked Sanjaya, what was happening in the battlefield.
Sanjaya said -
Seeing the Pandava army, Duryodhana went to Drona and said There are many mighty warriors in the Pandava camp.
Drona assured him and said they were no less.
At that point all started blowing their conch shells.
Arjuna asked Krishna to take the chariot between the two armies.

Seeing the vast armies comprised of friends and relatives, Arjuna was scared. He said - My hands are shaking. My mouth is dry. I do not not want victory, I do not want to kill anyone.

Saying this, Arjuna sat down on his chariot.

The bird and the brahmans

Arjuna once told Yudhistira the tale of the brahmana and Indra.
Once, a large number of young brahmins decided to leave their homes and become ascetics. Indra assumed the form of a golden bird and approached them. He said he was pleased with the actions they had taken.
The brahmins felt proud. The bird said he was not prasing their actions.
The brahmins wanted to know what was good.

The bird said - Among the animals, the cow is regarded the most. Among metals, it is Gold. Among words, the best is a mantra and among people, the brahamana is regarded as the supreme. The mantras regulate a brahman's life. The Vedic mantras decided his journey.
The one who regards the soul as supreme and worships it, is on the path of success.
Domestic mode of life is scared as it leads to cultivation of life. One of little understanding, foresakes all when he sees he has no wealth and takes up the life of an ascetic.
Worship of Gods, Study of the Vedas and paying respect to the departed is regarded as great service.
I am telling you to go back and lead a domestic life. COme back when you have learned and are ready.

The brahmins hearing the bird, said there was nothing to learn and went back to their families.

Untold tales - Karna masters weapons.

There are some tales that are in Vyasa's epic but not referenced by Kasidasa. I will put some here.

A child was born to Kunti when she was not married. This child, who was destined to be a great warrior, was born with great energy. At a young age, he became a friend of Duryodhana. Seeing that Arjuna had mastered the weapons, the child, who was Karna, went to Drona and saod he wanted to learn the secret of the weapons, especially the weapon of Brahma.
Drona was partial towards Arjuna. He said he would only teach one who was a brahmana.
Hearing this, Karna left and went where Parashurama lived. He knew Parashurama hated Kshatriyas. He went to the sage and said he was a brahmin and wanted to learn the weapons. Parashurama, glad that a brahmin was interested in the art of the weapons, and agreed to teach him.

Karna began living with the sage and began his learning. He would go around and practice the weaponry in the wild. One day, when he was practicing, Karna accidentally killed a cow that belonged to a brahman.  Knowing that he had committed a sin, Karna went and told the brahman about this. In anger, the brahman cursed him, saying that when he was near the person he wanted to fight dearly, the erath would swallow the wheel of his chariot and would also would be the time of his death.

Dejected, Karna returned back to Parasurama.

Karna lived with the sage, serving him. From Parashurama, Karna learnt about the weapon of Brahma and many other celestial weapons.

One day, Parashurama was feeling faint, having fasted the whole day. He wanted to lie down. Karna sat of the ground and asked the sage to place his head on Karna's lap. Suddenly, Karna saw a worm about to bite Parashurama. Karna managed to deviate the worm, which came and stung Karna on his thigh. Karna was in great pain but he kept quiet, fearing that Parashurama may wake up. Soon the insect bite began bleeding and the blood touched Parashurama. The sage got up and saw what had happened.  He wanted to know who Karna really was. Parashurama said a true brahmana would not have been able to bear the pain of the insect bite. The worm then changed itself and became a rakshasa. He said the touch of Parashurama had relieved him. Parashurama asked him who he was. The rakshasa said - He was an asura named Dansa. He had raped the wife of sage Brighu had been thus cursed to become a work and live on filth till the touch of Parashurama would relieve him. Saying this, the rakshasa bowed his head and left.  
Parashurama then said to Karna - A brahmana would not be able to bear such pain. Who are you really?
Karna said He was a son of a Suta (charioteer), called Karna, who knew Radha as his mother. As he was desiorous of learning the skill of great weapons, he had come to the great sage in the guise of a brahmana.
Parashurama said - You have learnt the art of wielding the weapon of Brahma but it will not work for you when you really want this. Please leave.

Karna left, and going back to Duryodhana he said - I have mastered all weapons.

The great tale ends - greatness of Mahabharata

Vaishampayana said to Janmajeya - Listening to the Mahabharata removes all sins. The sin of killing of a brahmin is now gone. See the darkness go and light emerge.

The Gods started showering flowers from the sky. The narration of the Mahabharata was over.

Janmajeya then worshiped the sage, making offerings of flowers and water at his feet. He said I am blessed to listen to you. Your tale will help many people on the earth.

Vaishampayana then left for his ashrama.

Janmajeya then went and bathed in the waters of the holy pilgrim places and gave many gifts to the brahmins.

With a renewed energy, Janmajeya ruled over his kingdom wisely.

One who listens with devotion, is blessed. The tale is equal to listening to the four vedas.
Yudhistira is the tree and Arjuna is the trunk of the tree. The branches is Bhima. Nakula is the fruit and Sahadeva is the flower of that tree. Krishna is the root of the tree.

The wild tree is Duryodhana. Shakuni is the branch and Karna the stem. Dushshasana is the fruit and the flower and Dhritarashtra is the root.

~~~~~~~~~~~~~

In the village of Siddhagram, in the family of Sudhakar Das was born Kasiram Das. Lost in his devotion to Krishna, Kasiram composed the Mahabharata in the panchali (song) form.

Even though this is a song, the greatness of the epic still remains.

Thus ends the great tale of Mahabharata.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

This not the end. More will follow.

Yudhistira praises Vishnu

Pleased, Yudhistira said - Who can understand your game, O Lord. You are the lord of three worlds, the creator and destroyer of all.
As a fish you rescued the Vedas from the waters.
As a tortoise, you saved the earth.
As a boar, you held the earth in your tusks.
As Narasimha your killed Hiranyakashipu.
As the dwarf, you pushed Bali into the nether world and took over the three worlds with your feet.
As Rama, you killed Ravana.
As Parasshurama, you killed all Kshatriyas.
As Balarama, you married the daughter of Surya. (Revati, wife of Balarama, was a girl of the solar dynasty).
As Buddha you show compassion and as Kalki you will get rid of evil. (This seems to be an addition specific here, as Vyasa's epic has no mention of Buddha. Buddha was born much after the Mahabharata was composed.)

The sages try to reach you but are unable to. The Vedas are in your control.

Hearing this, Vishnu embraced Yudhistira, and Yudhistira lived in the heaven, with his near ones.

Yudhistira united with all

Vaishampayana said to Janmajeya - Listen to me while I tell you about the sin of Yudhistira.
In the great war, Krishna was the charioteer of Arjuna. Bhishma was killed by placing Shikhandi. Aftre Bhishma, the commander of the army was Drona. Drona's son was Ashwatthama. Seeing that Drona was not getting killed Krishna thought of winning over Drona cleverly. He had the elephant called Ashwatthama killed and then it was announced that Ashwatthama had died. When Drona had asked Yudhistira, Yudhistira said said Ashwatthama is dead and slowly he had said elephant. Drona hearing this, put down his weapons. This was Yudhistira's sin.
Janmajeya asked - What happened to Yudhistira in hell?
The sage said -
When Yudhistira asked Vishnu, he said Abhimanyu looked at you like his father. You told him to kill Drona, a brahmin. That was a sin.
Yudhistira asked How will I get relief from this?
Vishnu then called Garuda and asked him to take Yudhistira to the white island, Shwetadweep. With his large wing span, he was able to quickly take Yudhistira there.
Yudhistira saw a beautiful stream in which many celestial beings were bathing. He saw many sages praying on the banks.
Yudhistira stepped into the water and offered prayers to his departed ancestors. As soon he stepped out of the water, he was also transformed into a celestial and was no longer human.
Garuda brought him back where Vishnu was.
Vishnu said You look so different. You look refreshed and also you are not casting a shadow. You are no longer human.
Yudhistira said It all because of your grace, O lord. You have helped me a lot as Krishna. You take birth in different incarnations to help your devotees.
Vishnu took Yudhistira to another place. He said See there you see your father Pandu, sitting with Kunti, Madri, Dhritarashtra and Gandhari. Karna is there with them. The hundred sons of Duryodhana are also there. The five sons of Draupadi are also there. Along with Draupadi you can also see your four brothers.
Yudhistira looked around, amazed.

Yudhistira enters heaven

Yudhistira was surprised to see all the Gods there. He bowed down to all. Indra, sensing this, asked Matali to come with a chariot adorned with flowers.
While this was happening, Indra and Yama started decking and dressing Yudhistira.
Then with the Gods, Yudhistira climbed up on the chariot.
He was taken to the court of Indra, where he was offered a seat and the choicest of food and drink.
Indra said It is because of your deeds that you have been able to come to heaven in your mortal form. Yudhistira said he wanted to see Krishna.
Indra said he would arrange for a chariot for him, to be taken to Vaikuntha.

On his way, he saw Brahma sitting in his place, his four heads reciting the scriptures. He bowed down to Brahma, who blessed him. From there, Yudhistira went to the abode of Shiva, at Kailasha. There Yudhistira saw Shiva, Parvati, Ganesha and Kartikeya, along with Nandi and Bhringi.  Yudhistira bowed down there. Shiva hugged him and said Yudhistira was indeed fortunate, that he was able to come to heaven in his mortal body.

From there, Yudhistira went to Vaikuntha. He saw the marvelous part of the heaven which was here Vishnu lived. Vishnu seeing Yudhistira, got up and greeted Yudhistira. Yudhistira said he was coming there with wife and brothers, but they had perished on the way.
Vishnu said there were already there. Yudhistira said he wanted to see them. Vishnu come with me.
Saying this, Vishnu took him northwards and opened a door.
It was dark inside. Yudhistira was unable to see a thing. He then started hearing voices. He heard the dead ones calling out to him, including his brothers. They said you are great and have reached heaven. We were not that great sinners, but we have to be in hell.
Yudhistira could only hear voices but could not see a thing. He asked Vishnu what was this? He thought he was in the abode of Yama and not in heaven.

He asked Krishna - Why am I seeing hell?

Indra and Yama trick Yudhistira

Traveling north, Yudhistira reached the mountain of Gandhamadana. Here he saw a wonderful linga of Shiva. Yudhistira bowed down and offered his prayers.
While he was happy to see the Shiva Linga, he was also sad that he would have to go on, alone. He sat there, weeping for Draupadi and his brothers. When he was sitting there, some Gandharva women came there. They said to Yudhistira - This is the second heaven. There is no place for sorrow here.
Yudhistira said We were six when we started, but now only I am there. The others have perished in the cold. I cry as I will not see them again.
The women said - Do not grieve. They have gone to heaven before you. You will meet them when you go to heaven. It is because of your good deeds that you have come so far. No ordinary person can come this far. If you wish, you can stay and rule here on the mountain.
Yudhistira said Krishna calls me and I am going on my way, towards him.
Going forward, Yudhistira came across the kingdom of the kinnaras. The kingdom was ruled by women. They asked Yudhistira to stay and rule there, but Yudhistira refused.Carrying on, Yudhistira came to a place which had many Shiva Lingas. Many women came to worship Shiva there. They were wearing white dresses and had garlands made of lotus on their bodies.
Hearing that Yudhistira had come there, all came to see him. Yudhistira bowed down to the sages who came to him, and they blessed him. Nearby, Yudhistira saw a lake with golden lotuses. There was a river there. The sages said A person who had sinned would not be able to cross the river and go on the other side. They called a boatman and asked him to help Yudhistira cross the river. Bowing down to the sages and taking their blessings, Yudhistira crossed the river.
From there what Yudhistira saw left him amazed, He could see the gates of heaven. No one was allowed inside without Indra's orders.
The gatekeepers saw Yudhistira and came to him. They said - We know you. Your father had shot a mating deer and because of that he was cursed and could not have children. He had come here to ask for a boon but that was not given. They had then gone back to the land of mortals, where children were born off the gods. They asked Yudhistira to wait while they informed Indra.
When this was announced, Indra decided to test Yudhistira. He took the guise of a priest and went to see Yudhistira. Yudhistira bowed down to the priest The priest asked who he was. Yudhistira said I am Yudhistira, son of Pandu from the lunar dynasty. Having seen the death of the dear ones in war, I have forsaken all and have come to heaven. Krishna has left the earth is back as Vishnu. I started my journey with my brothers and wife. In the icy cold, I lost my brothers and wife. I had made a determination that I will either go to heaven or die on the way.
The priest said I will take you and show you your brothers and wife. You will also meet the ones who died in the war.
When Indra said this, Yama took the form of a dog and came there. He started barking at the priest and then tried to bite him. The priest struck the dog with his stick. The dog appealed to Yudhistira for help.
Yudhistira, with folded hands, asked the priest not to hit the dog. The priest said the dog had sinned and needed to be punished.
Yudhistira said he would give away half his good deeds in lieu of the dog's life.

Hearing this both Yama and Indra took their own forms. Yudhistira was stunned. He bowed down to them. They asked Yudhistira to come with them while they took inside the heaven gates.

Bhima falls

Bhima asked Yudhistira - Why did Arjuna fall. Yudhistira said - Arjuna thought himself to be superior over all and was very proud. That is why he fell.

Bhima and Yudhistira proceeded further. They saw trees covered with ice. Somewhere, in the distance, they could hear the music of the heavens. 

Seeing a river, they bathed and offered water to the departed ancestors. When they had started their journey, they were six. Now only two were left. 

Yudhistira then prayed to Shiva in the form of Someshwar. Shiva blessed them. Seeing this, people approached Yudhistira and asked him to stay and rule there. They said they could see what would happen in the future. Bhima would also fall and he would have to go alone. What was the point in going. It was better if he stayed back.
Yudhistira said Do not say cruel words and let me proceed.
Saying that he and Bhima resumed their journey.
The cold was biting and soon Bhima, not able to continue dropped. The moment Bhima fell, the ground started shaking. Earthquakes came, the meditation of the sages was disturbed.
Yudhistira was devastated. Where have you gone Bhima. Your strength was unmatched. Who will now talk to me. Who will argue with me. You helped us when we were in the forest, by carrying us on your shoulders. You killed Hidimb and married Hidimba. You killed Bakasura and helped the brahmins. Killer of Kichaka and Jarasandha, where are you. You used to stay awake and guard us when we slept. You killed all the sons of Dhritarashtra and now you lie here.
Yudhistira cried the way Rama had cried when Lakshmana had fallen, struck by the spear of Ravana.
He then thought Why did Bhima fall. He realized that Bhima had fallen because he had lied to Drona saying his son was dead.

Passing of Nakula and Arjuna

The Pandavas proceeded on. Seeing a river, they bathed and offered water to the departed souls. On the west they saw a mountain called Chandrakali and they proceeded towards that. It was very cold and the Pandavas moved very slowly through the ice. They saw many idols of Gods and many sages praying there. They stood their for a while and offered their prayers. They saw Narasimha there, the one who had killed Hiranyakashipu. They bowed down to him, offered their prayers and procceded further.
At one time Nakula felt very tired and started sweating. He sat down on the ground. He then fainted and his body hiiting the rocks, he started bleeding. Then taking the name of Krishna, he took his last breath.
Yudhistira saw this. He started grieving - Nakula was a strong one. If he did not survive, the survival of the others was in doubt. How will I go leaving you behind?
Bhima asked Yudhistira the reason for this.
Yudhistira said - When Karna tried to attack me, Nakula was there. He could have fought and saved me. He did not do that, and for that he died today.
They left the body of Nakula behind and climbed up a mountain called NandiGhosha. It was a beautiful place. The three brothers rested for a while there and worshiped Krishna. They proceeded further and came to a place which was barren and full of ice. Suffering from cold, Arjuna fell. He took the name of Krishna and passed away.

Yudhistira broke down. The strength of the Pandavas is gone. Your wish of going to the heaven lies unfulfilled. You are the form of Vishnu and you won the worlds for me. You pleased the Gods and got weapons from them. You fought with and pleased Shiva and got his weapon from him. You got the great Gandiva from Agni. I cannot think that I will not see you again. 

Fall of Sahadeva

Leaving Draupadi aside, the Pandava brothers moved on. Crossing the river Ganges, they came to a mountain called Tamrachuda. This was a dry place with no vegetation. No animals lived there. They saw the abode of Rudra there. They were afraid to venture closer, so they prayed to Rudra from a distance and left.
They left and climbed a mountain called Krauncha. This was the point where Ganga and Yamuna entered the earth. The waters were crystal clear. There many sages were living, performing penances.

Seeing  this divine scene brought tears to the eyes of the Pandavas. They had a bath in the waters and then offered water to the departed ancestors.
Some of the sages asked the Pandavas to stay with them but the Pandavas said they had a set objective and needed to proceed towards their destination.

Going northwards they reached the place of Badari where they saw a Badri (Pipal) tree. Many sages were performing their penances under the tree. There Ashwatthama came to see them. He asked them to stay there. They would get to see Krishna there.
Yudhistira politely declined. He said he had taken a decision to go to mount Sumeru and thus go to heaven. Having made the promise, it would be a sin to break it, thus, he would proceed.
Ashwatthama then asked about Draupadi. Yudhistira said she had lost her life on the way. Hearing this, the son of Drona broke down.
Taking leave, the Pandavas proceeded till they came to mountain called Raivat. There they saw the divine river Reba. They prayed there and proceeded. On the way they came across a flock of mountain people. The people sensing danger started shooting arrows. Yudhistira began taking the name of Krishna and none of the arrows touched him. Seeing this, they left their weapons and asked Yudhistira who he was. Yudhistira said he was the son of Pandu and was on his way to heaven. Saying this, they left.

On the way, they saw Shiva being worshiped. They stood and prayed and then resumed their journey. The cold was getting very severe and not able to stand it, Sahadeva fell on the ground. Sahadeva knew he would last long, he started taking the name of Krishna and took his last breath.
Yudhistira began crying. Where have gone O brother, One who was an expert in astrology and numbers. You are the one who killed Shakuni. You were a beloved of Kunti.

After sometime, when Yudhistira had controlled himself, Bhima asked him the reason for the fall of Sahadeva.
Yudhistira said - Sahadeva was well versed and he knew about the past , present and future. He knew that if I played dice I would loose but he never warned me. When we went to Varnavrata, he never told me about the fire.

Saying this, Yudhistira resumed, followed by Bhima, Arjuna and Nakula. 

Death of Draupadi

The Pandavas on their journey northwards, saw a wonderful Shiva Linga on a mountain. They prayed there and went on. They came to a mountain called Bhadrakali. They climbed up and saw the Sun God riding on his chariot with seven horses, along with the planets. On the peak they saw Bhadrakali. She was dark and had a garland of human heads on her neck. She was decked in garlands of hibiscus flowers. Skinny, she was holding a sword in hand and her tongue was out of her mouth.

Yudhistira bowed down to her. He said - Mother please bless me. Be here always for all. Be awake. If you see anyone deviating from their path, teach them a lesson with your sword.

Pandavas stayed there for a while, roaming around the place. It was a beautiful place, with lovely trees and flowers. There were many beautiful women there. Off them, the most beautiful one was called Lilavati. She ruled a kingdom of women and hated men. When she saw the Pandavas she thought they had come to take over her kingdom. They caught Yudhistira. Yudhistira said - Do not worry. We have not come to take anyone's kingdom. The era of Kali is about to start. We are trying to get to heaven before that.
Hearing this, Lilavati was pleased. She asked Yudhistira to accept her. Yudhistira refused.

Going forward, the Pandavas saw the Shiva Linga called Bhadreshwar. They worshiped Shiva and then went forward.

Crossing this, they came to a mountain called Hari. It was a wonderful place, full of rich natural resources. The place was very cold. There was ice everywhere. Suffering from the cold, Draupadi was left behind. Not able to walk any further, Draupadi fainted. Knowing that her death was near, she took the name of Krishna and breathed her last breath.

All rushed towards her. Yudhistira took the lifeless body of Draupadi in his hands and started crying. The Pandavas grieved thinking of the days they had spent with her, from the time she was won by Arjuna and asked to marry the five brothers.

Finally, the Pandavas decided to leave the body of Draupadi and proceed further.

Bhima asked Yudhistira - What was the sin of Draupadi? Why did she not get to heaven?

Yudhistira said While Draupadi was married to us, she had special affection for Arjuna. That is the reason why she perished.

Bhima kills a rakshashi

The Pandavas resumed their journey northwards. They reached a mountain called Meghavarna. It was huge and terrible mountain. It rained there always. The clouds hovered over the mountain and terrible. There were five women there. Seeing Yudhistira they asked him who he was and where he was coming from. Seeing him, they wanted to be with him and asked him to stay there with his brothers, along with them.
Yudhistira said I have decided to go to heaven and I am on my way. Please bless me that I can go to heaven and see Vishnu.
Saying this, they proceeded northwards. A terrible rakshashi came their way. She was huge and seemed to be covering the sky. Seeing humans, she wanted to eat them.
Yudhistira said to Bhima - I am scared seeing this woman, who wants to eat us.
Draupadi was scared and she held on tightly to Arjuna.
They saw a sage there and asked who was this who was blocking their way to heaven. The sage said - There was once an apsara called Chitra. She was cursed by Durvasa to become a rakshashi. Her hunger was insatiable and she ate whatever she saw. She is the sister of the rakshasa Bakasura and if you have the strength kill her, else become her meal.

Hearing this, Bhima said to the rakshashi - I am Bhima. I am the one who had killed Bakasura.
Saying this, he broke off two parts of the mountain. He hurled one at the rakshashi. She gulped that. Bhima hurled the other piece and the demoness caught that in her hand. Bhima then uprooted a tree and hurled that. That had no effect on her. Then taking the name of Krishna, Bhima took a huge rock and hurled that. The rakshashi caught that in her left hand.
Bhima then started remembering Pavan, his father. Pavan gave his power to Bhima. Bhima uprooted a tree and with that he broke the rakshashi's nose. She fell on the ground, shivering in pain. Bhima, then jumped up on her chest. Taking a tree, Bhima inserted it in her nose and pushed it till it came out of the other side of her head.He then began pounding her, breaking all her bones, till she was reduced to a lump of flesh. Picking up the lump of the flesh, Bhima swung it and released it in the air. The flesh went and fell in the southern sea.

They then resumed their journey.

The Pandavas at Kedarnath

The Pandavas went northwards. They reached a place which was ruled by Shiva, in the form of Danaveshwar. On his crown was a gem that glowed in darkness. In the land was a beautiful lake, where swans swam. Seeing that lake, the Pandavas bathed their and offered their prayers.
Getting up from the lake, they went and bowed down before Shiva. They asked for his blesseings such that they could be united with Krishna.
They then resumed their journey. They came across another lake. They bathed there. This was a border of the mount Meghnad. From here, the Pandavas reached the mountain called Kedarnath. This was a beautiful mountain and the Pandavas began climbing that mountain. On the mountain were many celestial maidens. Seeing the Pandavas the maidens wanted to know who they were and where they were going.
Yudhistira said I am Yudhistira on the Lunar Dynasty. These are my brothers and wife with me. We have fought a harsh battle and are distressed with the effects of that. We have renounced everything and going to heaven.
The maidens said If you have left the earth, why go to heaven? Stay here with us and enjoy our company. We have no sickness or old age here. Everyone is young here.
Yudhistira said We are on our way to wash off the sins of killing our relatives. We need to meet the Lord. We need to meet Krishna, who has gone to heaven with his dynasty.
The maidens said How will you go in your human form? Your Lord has gone after discarding the mortal body. Stay with us and you can proceed after sometime.
Yudhistira addressed the maidens as mother and said they were to me like Kunti and Madri.
The maidens were quiet and the Pandavas proceeded.
They saw a beautiful lake where they had a bath and offered water to the departed souls. They went around the lake thrice and saw Shiva there. They bowed down to him, falling prostate. They offered their worship to him.
In the severe cold, they crossed the mountain of Kedarnath. Going northwards they saw two lakes. These were the lakes of Dharma. They rested under a tree and asked Bhima to fetch some water from the lakes.
When Bhima went there he saw a bird there. The bird asked him What is the most astonishing thing? Who lives in eternal bliss?
Bhima ignored the bird and the moment he touched the water, he turned to stone. Arjuna, Nakula and Sahadeva also went and turned to stone.
Finally Yudhistira went. The question was repeated and Yudhistira said The longing to live for ever is what is amusing. Everyone knows they will die yet they what most can be done, to stay alive for ever. The one who is the right path is the one who is eternally happy.
The bird reveled himself and said You alone are fit for the journey. I will revive all but they will all fall on the way.
Saying this, Dharma vanished.