[3-1] After bowing to Naaraayan and Nar and Saraswatee Devee this Jaya should be told.

Janamejaya said - "When defeated by cheating by Dhritraashtra's sons, and abused by them in a cruel language, what did my ancestors did? How did they live such a misery after having lived in affluence? How did they live in forest? Who followed them to the forest out of love to them? Where did they live? How did they pass these 12 years in forest? Hoe did that Princess live in the forest? I wish to hear all about them.

Vaishampaayan Jee said - "Defeated by Duryodhan by cheating Paandav came out of Hastinaapur from its Vardhmaan Gate and proceeded towards Northwest. Indrasenaa and others, altogether 14 with their wives followed them in their fast chariots. When the citizens learnt about their going to forest, they starting abusing Bheeshm, Vidur Drone and Gautam (Kripaa) openly saying, "Our all is gone when Duryodhan with Shakuni and Dushaasan will rule us. When Paandav are not here how can we be happy?" and saying thus they started following them, "We will go with you wherever you will go. We are your well wisher, you should not leave us here like this. As cloth, water, the ground and sesame seeds are perfumed by the closeness of flowers, and even the qualities also develop with the association, whether good or bad, in the same way with the association of fools illusions arise in the mind and they confuse the mind. That is why who desire for liberation, they should wish the company of wise, old, honest, pure in conduct, and practice in virtue. That is why we wish to live with you."

Yudhishthir said - "We are fortunate that people are respecting us with merit. Do one thing, do not act because of pity or affection for us, that our grandfather Bheeshm, the King Dhritraashtra, Vidur, my mother Kuntee, and many of our well wishers are still in Hastinaapur take care of them affectionately in our absence. If you will do this I will feel lot of satisfaction." Vaishampaayan Jee said - "Hearing this all went back unwillingly with a sad and heavy heart. When they went, the Paandav boarded their chariots and came to mighty banyan tree called Pramaan on the banks of Gangaa River. It was almost evening. They touched that holy tree and Gangaa water and passed the night there. Since they were very sad so they took only water on that day. The Braahman of both types, who maintained the sacrificial fire and who did not maintain the sacrificial fire lived also like Paandav and rested with them."

[3-2] Vaishampaayan Jee said - "Next day in the morning when Paandav were about to enter forest, those Braahman who were Sanyaasee (mendicant) stood before Yudhishthir. Yudhishthir said to them - "Our everything, kingdom, wealth etc, has been robbed and now we are entering the forest. We will depend on fruits and roots for our food. Besides the forest is full of beasts and dangerous animals. You will have to face lots of difficulties there. The sufferings of Braahman can even overpower the Devtaa, so please you may go now to your places." Braahman said - "We are with you wherever you will go. Even Devtaa are pleased with those who worship them."

Yudhishthir said - "I also respect Braahman but I am very confused because of my condition. These my brothers who will bring fruits, roots and deer for our food are also confused because of this condition. I cannot put them in more stress." Braahman said - "Do not worry about our food, just keep us in your heart. By our meditation and prayers we will wish for your welfare and keep you happy." Yudhishthir said - "All right, as you say, because I will also be happy in your good company. But my condition is very bad, how will I see you bearing trouble for me? Fie upon the wicked sons of Dhritraashtra."

Vaishampaayan Jee said - "After saying this weeping King sat on the ground. A Braahman named Shaunak said to the King - "Causes of grief may be thousand, and causes of grief may also be hundreds, but they affect only the ignorant, not the wise. You are very wise you are never stupefied on such occasions. I will tell you the Shlok which were told by King Janak in olden days of "controlling oneself". There are two types of affliction in this world - physical and mental. Disease, contact with painful things, toil and want of objects desired - these are the four causes that induce physical suffering. Te disease can be cured by using medicine, but the mental afflictions are cured by seeking to forget them by Yog and meditation. As a hot iron bar placed in a vessel of water makes the water hot, in the same way mental disease makes the body sick. And as water puts out the fire, the true knowledge calms the mind; as the mind is calm, body is also calm.

It seems that the affection is the root cause of mental sorrow. It makes every creature miserable. It causes everything - fear, misery, joy, grief etc. It gives birth to all kinds of purposes and love for worldly things. Although both purposes and and love for worldly things are evils, still purpose are worse than the love. And as even a tiny fire can burn the whole tree, in the same way a tiny bit of affection can destroy all virtue and profit. Who has withdrawn from the worldly things cannot be called as renouncing the world, rather he who is living in the world and has understood its faults has truly renounced the world. therefore one should not love his wealth or friends. Even the love for self can also be vanished by knowledge.

Who is affected by desire, will certainly be tortured by the desire, that is why one should never be affected by desires. Because that desire springs up the desire to possess the worldly things, and this desire is sinful, because it has neither beginning nor end. Wealth alone is the root of jealousy, greed, pride, fear, and anxiety. That is why one should always restrict himself from acquiring wealth. If you are a man of virtue you should also not collect wealth."

Yudhidhthir said - "I am not saying this for myself, but this is for Braahman. What is the use of that Grihasth's life who cannot support those who follow him. All beings divide their food amongst themselves, I also wish to divide it amongst those who do not cook for themselves. The houses of the good men can never be in want of grass (for seat), space (for rest), water (to wash and quench thirst), and fourthly, sweet words. One must provide to the weary a bed, to one fatigued with standing, a seat, to the thirsty, water, and to the hungry, food. To a guest are due pleasant looks and a cheerful heart and sweet words. The host, rising up, should advance towards the guest, offer him a seat, and duly worship him. That is the morality. Nobody should cook the food for himself alone, he must first offer it to Devtaa, Pitri, guest; nor one should et that food which has not been offered to them.

By scattering food on earth, morning and evening, for dogs and Chaandaal (the lowest cast in India) and birds, a person performs the Vishwedev sacrifice. Feeding a guest is like a sacrifice. and the pleasant looks the host casts upon the guest, the attention he devotes to him, the sweet words in which he addresses him, the respect he pays by following him, and the food and drink with which he treats him, are the five Dakshinaa in that sacrifice. What do you say about it?"

Shaunak Jee said - "Who are A-Gyaanee, they wander from one birth to another, from a point of blade of grass, now in water, now on land, and now against in the air. But who are Gyaanee, The Ved advice to act but renounce the interest in that action. Therefore, should you act, renouncing Abhimaan, performance of sacrifices, study [of the Vedas], gifts, penance, truth [in both speech and act], forgiveness, subduing the senses, and renunciation of desire - these have been declared to be the eight (cardinal) duties constituting the true path. Of these, the first four pave the way to the world of the Pitri. And these should be practiced without Abhimaan. The last four are always observed by the pious, to attain the Heavenly abode of the gods. And the pure in spirit should ever follow these eight paths. Those who wish to subdue the world for purpose of salvation, should ever act fully renouncing motives, effectually subduing their senses, rigidly observing particular vows, devotedly serving their preceptors, austerely regulating their fare, diligently studying the Ved, renouncing action as mean and restraining their hearts. By renouncing desire and aversion the gods have attained prosperity."