Without the 3 gunas.

 The name Atri means the one who is free from the predominance of the triple impurities namely Sattva, Rajas and Tamas or one in whom the triple entities are in perfect equilibrium. Since the triple gunas are represented by Vishnu, Brahma and Shiva respectively, it also means Atri contains within himself the powers and attributes of the three gods. The name also refers to the triple aspects of the earth (bhu), the middle heaven (bhuva) and the highest heaven (suva), to the triple letters in AUM and to the triple strands in the sacred thread worn by the Brahmanas.

According to some accounts Atri was the last of the seven sages to have manifested from the mind of Brahma. The organ tongue is associated with his origin, which points to his erudition or the power of speech, which is considered the key to the knowledge of the Vedas and the chanting of the sacred mantras in Vedic rituals.

Many Vedic hymns are credited to Atri, especially those of fifth mandala (divison) of the Rigveda which goes by the name Atrimandala. It contains 87 hymns which are addressed to various gods such as Indra, Agni, Visvadevas, Maruts, etc., and which were probably composed by Atri and his sons, descendants and disciples.

Due to his popularity and status as a great sage (maha rish), Atri is also associated with many ancient legends and stories which are found in the Puranas and epics. According to them, Atri was married to Sati Anasuya and had three children through her namely Dattatreya, Durvasas and Chandra. The birth of the three sons is ascribed to the triple Gods (Trimurthis).

Maunam

 Austerity of the mind is higher than the austerity of body and speech, for if we learn to master the mind, the body and speech automatically get mastered, while the reverse is not necessarily true. Factually, the state of the mind determines the state of an individual’s consciousness. Shree Krishna had stated in verse 6.5, “Elevate yourself through the power of your mind and not degrade yourself, for the mind can be the friend and also the enemy of the self.”

The mind may be likened to a garden, which can either be intelligently cultivated or allowed to run wild. Gardeners cultivate their plot, growing fruits, flowers, and vegetables in it. At the same time, they also ensure that it remains free from weeds. Similarly, we must cultivate our own mind with rich and noble thoughts, while weeding out the negative and debilitating thoughts. If we allow resentful, hateful, blaming, unforgiving, critical, and condemning thoughts to reside in our mind, they will have a debilitating effect on our personality. We can never get a fair amount of constructive action out of the mind until we have learned to control it and keep it from becoming stimulated by anger, hatred, dislike, etc. These are the weeds that choke out the manifestation of divine grace within our hearts.

People imagine that their thoughts are secret and have no external consequences because they dwell within the mind, away from the sight of others. They do not realize that thoughts not only forge their inner character but also their external personality. That is why we look upon someone and say, “He seems like a very simple and trustworthy person.” For another person, we say, “She seems to be very cunning and deceitful. Stay away from her.” In each case, it was the thoughts people harbored that sculpted their appearance. Ralph Waldo Emerson said: “There is full confession in the glances of our eyes, in our smiles, in salutations, in the grasp of the hands. Our sin bedaubs us, mars all the good impressions. Men do not know why they do not trust us. The vice glasses the eyes, demeans the cheek, pinches the nose, and writes, ‘O fool, fool!’ on the forehead of a king.” Another powerful saying linking thoughts to character states:

“Watch your thoughts, for they become words.

Watch your words, for they become actions.

Watch your actions, for they become habits.

Watch your habits, for they become character.

Watch your character, for it becomes your destiny.”

It is important to realize that we harm ourselves with every negative thought that we harbor in our mind. At the same time, we uplift ourselves with every positive thought that we dwell upon. Henry Van Dyke expressed this very vividly, in his poem “Thoughts are things.”

I hold it true that thoughts are things;

They’re endowed with bodies and breath and wings

That which we call our secret thought

Speeds forth to earth’s remotest spot,

Leaving its blessings or its woes,

Like tracks behind as it goes.

We build our future, thought by thought.

For good or ill, yet know it not,

Choose, then, thy destiny and wait,

For love brings love, and hate brings hate.

Each thought we dwell upon has consequences, and thought-by-thought, we forge our destiny. For this reason, to veer the mind from negative emotions and make it dwell upon the positive sentiments is considered austerity of the mind.

Maunam

Maunam is the attribute of a Muni. But the ordinary meaning of this word is silence. Our Dharma Sastras have prescribed the observance of maunam (मौनम्) on various occasions. We are asked to observe maunam when taking food. In this context, maunam means only non-speaking (silence). Controlling the urge to speak is one among the many steps leading us to our spiritual goal. Those in charge of the administration of education in this State are having under consideration the question of commencing the day’s work in schools with prayer. As the students are drawn from different denominations, one difficulty confronting the authorities is to find a prayer acceptable to all denominations. Besides that in the higher rungs of the administrative hierarchy, there are some who have no faith in God, and to whom prayer is something which goes against their conscience. So, it has become difficult to take any decision in the matter. As the propaganda of certain parties is beginning to poison young minds, the Government is anxious to do something to retrieve the situation. So, it appears to have hit upon a compromise, and there is a proposal to assemble all the children and make them observe silent prayer for two or three minutes before the commencement of the day’s work. Maunam is an important method of worshipping God. Maunam in this context does not mean merely silence. It is also the process of keeping the mind free of all thoughts. It implies that we should keep all our senses under perfect control, so that during the period of silence, the limbs may not move even involuntarily. Such a maunam will enable the divine spark within every one of us to become active in its progress towards the realization of the Paramaatma. The waves of thoughts that continuously rise and fall in our minds keep the all-pervading Atma hidden from us. Once the flow of thoughts is checked, the Atma begins to function. This kind of maunam is also an attribute of a muni. That is why we have been enjoined not to think for a while every day – tooshneem kinchit achintayan तूष्णीम् किञ्चिन्तयन्.Therefore, the decision of the Government in favor of observing silent prayer, though a compromise, is really a step in the right direction and a blessing in disguise. This practice of maunam need not be confined to students alone. All of us are students all our life. If we do not make a conscious effort to practice maunam, to keep all thoughts away, we will regret later for having lived a purposeless life. From “no thought”, we can develop the practice of “God thought”, thinking of God. We can repeat the name of God and also concentrate our mind on the Divine Mother, or Lakshmi Narayana, or Uma-Maheswara. A person who has fallen into bad company has to seek the help of a policeman to free himself from that association. Once he is assured that his former evil associates will no longer trouble him, he can discontinue the police protection. Similarly, we seek the grace of one or the other manifestation of the Supreme Being to purge our hearts of all impurities, so that the Atma within us can easily realize the Formless and All-pervading God. Good association leads to “no association”, which in its turn leads to realization of the Ultimate Truth or the Supreme Bliss. Thereafter the Atma is freed from further births. That is the import of the following Bhaja Govindam verse: सत्सङ्गत्वे निस्सङ्गत्वम् निस्सङ्गत्वे निर्मोहत्वम् । निर्मोहत्वे निश्चलत्वम् निश्चलत्वे जीवन्मुक्ति: ॥ Sat-sangatve nissangatvam, nissangatve nirmohatvam; Nirmohatve nischala tattvam, nischala tattve jeevan muktih. When we associate ourselves with the Sat, the identification of the “I” with this human frame will cease, and the “I” in each of us will get identified ultimately with the Brahmam. The “I” feeling will persist only so long as we regard ourselves as something separate from “He”; it will get itself obliterated with the dawn of the consciousness of the Oneness of God.

50vidya

 *The first school in England opened in Year'1811*. 

*At that time India had 7,32,000 Gurukuls....

Find out how our Gurukuls in India got closed. How did Gurukul learning end....

First will tell you what disciplines were taught in Gurukul culture (in the *Sanatan* culture) !  

Most Gurukuls taught the following subjects :

01) Agni Vidya (Metallurgy)

02) Vayu Vidya (Wind)

03) Jal Vidya (Water)

04) Antriksh Vidya (Space Science)

05) Prithvi Vidya (Environment)

06) Surya Vidya (Solar Study)

07) Chandra and Lok Vidya (Lunar Study)

08) Megh Vidya (Weather Forecast)

09) Dhaatu Urja Vidya (Battery energy)

10) Din aur Raat Vidya.

12) Srishti Vidya (Space Research)

13) Khagol Vigyan (Astronomy)

14) Bhugol Vidya (Geography)

15) Kaal Vidya (Time studies)

16) Bhoogarbh Vidya (Geology & Mining)

17) Gemstones and Metals (Gems & Metals)

18) Aakarshan Vidya (Gravity)

19) Prakash Vidya (Energy)

20) Sanchaar Vidya (Communication)

21) Vimaan Vidya (Plane)

22) Jalayan Vidya (Water Vessels)

23) Agneya Astra Vidya (Arms & Ammunition)

24) Jeeva Vigyaan Vidya (Biology, Zoology, Botany)

25) Yagna Vidya (Material Sic)

This is the talk of scientific education. 

Now let's talk about professional and technical disciplines that were covered :

26) Vyapaar Vidya (Commerce)

27) Krishi Vidya (Agriculture)

28) Pashu Paalan Vidya (Animal Husbandry)

29) Pakshi Paalan (Bird Keeping)

30) Yaan Vidya (Mechanics)

32) Vehicle Designing

33) Ratankar (Gems & Jewellery Designing)

36) Kumhaar vidya (Pottery)

37) Laghu (Metallurgy & Blacksmith)

38) Takkas

39) Rang Vidya (Dyeing)

40) Khatwakar

41) Rajjukar (Logistics)

42) Vaastukaar Vidya (Architecture)

43) Khaana Banane ki Vidya (Cooking)

44) Vaahan Vidya (Driving)

45) Waterways Management

46) Indicators (Data Entry)

47) Gaushala Manager (Animal Husbandry)

48 Baag vaani (Horticulture)

49) Vann Vidya (Forestry)

50) Sahyogee (Covering Paramedics)

All this education was taught in Gurukul, but with time, when Gurukul disappeared, this knowledge was made to disappear by the Britishers ! It started with Macaulay. 

Today, the future of the youth of our country is being destroyed by the Macaulay method. 

How did Gurukul culture end in India ....?

The introduction of Convent education ruined Gurukuls. Indian Education Act was formed in 1835 (revised in 1858). It was drafted by ' *Lord Macaulay* '. 

Macaulay conducted a survey of education system here while many Britishers had given their reports about India's education system. One of the British officer was G.W. Luther and the other was Thomas Munro!

Both of them had surveyed different areas at different times. Luther, who surveyed North India (Uttar Bhaarat), wrote that there is 97 % literacy here and Munro, who surveyed South India (Dakshin Bhaarat), wrote that here there is 100% literacy.

Macaulay had clearly said that if India (Bhaarat) is to be enslaved forever, its′′ *indigenous and cultural education system* ′′ must be completely demolished and replaced with ′′ English education system ′′ and only then will Indians be physically Indians, but mentally become English.  When they leave the convent schools or English Universities, they will work in the interest of British.

Macaulay is using an idiom - ′′ Just as a farm is thoroughly ploughed before a crop is planted, so must it be ploughed and brought in the English education system. ′′ 

That's why he first declared Gurukuls as illegal. Then he declared Sanskrit illegal and set the Gurukuls on fire, beat the teachers in it and put them in jail.

Till Year'1850 there were @ 7 lakh 32 thousand ' Gurukuls & 7,50,000 villages in India. That means almost every village had a Gurukul and all these Gurukuls used to be ' *Higher Learning Institutes* ' in today's language. 18 subjects were taught in all of them and these people of Gurukul Samaj used to run these together, not by the King. Education was imparted free.

Gurukuls were abolished and English education was legalized and the first convent school opened in Calcutta. That time it was called ' *free school* '. Under this law, Calcutta University, Bombay University & Madras  University were created. These three slavery-era universities are still in the country !

Macaulay had written a letter to his father. It is a very famous letter, in it he writes: ′′ These convent schools will bring out children who will look like Indians but are English by brain and they don't know anything about their country. They won't know anything about their culture, they won't have any idea about their traditions, they will not know their idioms, when such children are there in this country, even if the British go away, English will not leave this country.

′′The truth of the letter written at that time is clearly visible in our country even today ..... 

See the misery created by this act. We feel inferior of ourselves who are ashamed to speak our own language, mother tongue & recognise our own culture.

A society that is cut off from its mother tongue never flourishes and this was Macaulay’s strategy! 

Today's youth here knows more about Europe than India and considers Indian culture not so cool, but imitates Western country ... !?

What a pity.... It's high time we all awaken & reclaim our great culture & heritage.

L sahasram

 Sri VenkatAdhvari also called as Sri VenkatAcarya Deekshidar and Aparadesikan composed Sri LakshmI sahasram. He was born at arasaaNipAlai near Kaancipuram and lived between 1590-1660 A.D. His family lived near YatoktakAri sannadhi in Kaanchi. His forefathers had performed many yAgAs and earned the title “Deekshitar”. There is still a place in arasaaNipAlai that is referred to as “YaagasAlai”. Till date one can see a stone pillar there that is called “Yoopastambham”. Sri VenkatAdhvari was an expert in tarka, vyAkarNam, mImAmsai, vedAntam, astrology and mantra sAstram. He used to offer the fruits of all his yAga, yaj~nam to Lord Venkateswara and hence was called VenkatAdhvari.

Among the many works of Sri VenkatAdhvari only some are available to us. Acarya PancaaSat, SravanAnandam, YadavarAgavEyam, Subhashita Kaustubam, ViSvaguNadarSa Sambu, Uttara Sambu, VaradAbyudaya Sambu, PradyumnAnanda nATakam, LakshmI sahasram are some of his works that have been published so far. He was said to have translated ThiuvAimozhi in to Sanskrit but the translation for only “oru nAyagamAi” pAsuram is available now.

We learn that Sri VenkatAdhvari served as the court poet during the Mogul rule. He mentions it himself when he sings “ Mother! I have spent all my life winning my opponents and enjoying the luxuries of the King’s court. I have never sung your praise nor worshipped you so far”. He traveled extensively in India, visiting many places of pilgrimage and was honored by many Kings en route.

Some popular stories about Sri VenkatAdhvari

Once the Mogul king in Delhi had concealed some gold coins inside a pumpkin and presented the pumpkin to Sri VenkatAdhvari. Without realizing the presence of the gold coins when enquired about the pumpkin Sri VenkatAdhvari said that it is fit to cook and eat as a vegetable or to sell and buy some salt. When the king asked him about the comment Sri VenkatAdhvari said that he commented to the Lord that the emperor at Delhi is the one who fulfills the wishes of the Lord while what the other kings present are fit only to cook and eat as a vegetable or to buy salt. Such was his power of wit.

Sri VenkatAdhvari was an ardent proponent of SaraNaagati as the mokshOpAyam. He suffered innumerable hardships to establish its greatness. Once when some miscreants tied a stone to his neck and tried to kill him in their anger towards him, he prayed to PirAtti that the stone should fall on the heads of those miscreants themselves which PirAtti made it happen.

Once when someone was questioning the authenticity of Arti prapatti, Sri VenkatAdhvari told him to circumambulate ThAyAr sannidhi while he prayed to PirAtti on the man’s behalf. Before the man reached the dvajastambham PirAtti made him shed his body and thus granted him moksham.

Sri LakshmI Sahasram is composed as a part of Sri VenkatAdhvari's work ViSvaguNadarSa Sambu. In this epic, Sri VenkatAdhvari creates two characters KrishAnu and ViSvAvaSu who travel to many places. KrishAnu would only say what is bad about that place while ViSvAvasu would mention only what is good there. While they were at Thiruvenkatam, KrishAnu berates the place following which they both lose their sight. To regain their lost vision they compose LakshmI Sahasram praising Sri PadmAvati ThAyAr, the divine consort of SrinivAsa PerumaaL.

There is also the folklore that Sri VenkatAdhvari himself lost his sight and regained it by composing Sri LakshmI Sahasram. In any case it has been shown on several occasions that chanting LakshmI Sahasram confers many benefits to the seeker.

The thousand slokas of Sri LakshmI Sahasram are subdivided into twenty five “stabakams”. Stabakam means a flower bouquet. Naming the chapters as flower bouquets seems appropriate as these songs are composed as LakshmI worship. There are many similarities between SwAmi Desikan’s works and LakshmI sahasram. Just like SwAmi Desikan, the author has interspersed the letters of the LakshmI mantra throughout the work. Chanting this, is said to confer benefits similar to chanting Sri RanganAtha PaadukA Sahasram. Similar to SwAmi Desikan’s work the songs in the beginning of the stabakam are in “anushTub” chandAs while the songs that follow are in other chandAs. To explain the “dayA” or the compassion of PirAtti, Sri VenkatAdhvari invokes the episodes of KaakAsura and Sita’s stay in aSokavana just as SwAmi Desikan had done before. Among the mangaLa slokAs in the work, the sloka for SwAmi Desikan will explain the author’s bhakthi towards him. It is said that Sri VenkatAdhvari composed twenty five stabakams to correspond to SwAmi Desikan’s Sri stuti that has twenty five slokAs

Not rivers alone but mountain and forests

 Once, the thirsty Surya deva begged Kartavirya Arjuna for alms. As alms, Kartavirya Arjuna gave Surya the seven continents of the earth.

Thus, Surya started burning all the cities, towns, villages, and cowherd colonies. Blazing, Surya deva also started burning mountains and forests. When Surya was burning the seven continents, Sage Apava’s (a son of Varuna) ashram was also burned.

Rishi Apava was enraged. He knew that Kartavirya Arjuna was the cause of this. He cursed Arjuna that he would die at the hands of Parshuram. On learning that Kartavirya Arjuna wanted to die at the hands of a great person like Parshuram (one of his boons from Dattatreya), Rishi Apava decided to add to the curse.

“May your exploits and achievements be bettered by another Arjuna. You have burnt a whole forest. But this Arjuna will do the same much more. He will outshine your accomplishments!” Rishi Apava cursed.

As per Rishi Apava’s curse, during the Mahabharata, Arjuna the Pandava was born. He burnt the Khandava forest and did much more which surpassed Kartavirya Arjuna.

Killing Jamadagni

Once, Kartavirya Arjuna was troubling Varuna. He asked, “I am strongest in the entire world. I have even beaten Indra, the king of the devas. Is there anyone greater than me?”

“Sage Jamadagni’s son Parshuram had defeated countless Kshatriyas. He is the only one who can defeat you,” Varuna replied.

Arjuna was enraged. He wanted to be the most powerful in the world. He immediately went to Jamadagni’s ashram. Arjuna was greeted kindly. Jamadagni served food to Arjuna and his entire army from the divine cow, Kamadhenu. Arjuna wanted the cow and told his minister Chandragupta to go ask for it.

“O King, unfortunately, I cannot give you this cow. I need it for religious ceremonies,” Jamadagni refused.

Soon, the two started furiously arguing over the cow. After some time, Kartavirya Arjuna lost his cool. He took out his sword and chopped off the head of Sage Jamadagni. Arjuna then seized Kamadhenu and took her back to Mahishmati.

Parshuram had been out at that time. When he returned, he saw his father’s head lying on the ground. He was shocked. His mother Renuka told him what happened. Parshuram decided to take revenge on Kartavirya Arjuna.

Death by Parshuram

Parshuram marched to Mahishmati. The seventeen akshaunis of Kartavirya Arjuna came to meet him.

In the following battle, Parushuram massacred the entire army of Arjuna. Parshuram and Arjuna then had a fierce battle in which Parshuram finally killed Arjuna with the battleax given to him by Shiva.

R defeated.

 Kartavirya Arjuna once went to bathe in the Narmada River with his wives. Meanwhile, Ravana, the king of Lanka, also came to the Narmada with his ministers. They were more upstream than Arjuna.

“My Lord, you are very powerful. But I want to test your strength,” one of Arjuna’s wives said jokingly.

“What would you like me to do,” Arjuna asked.

“Stop the flow of the river. If you can do this, you are truly the most powerful person alive,” his wife asked of him.

Arjuna sat in the middle of the river and raised his arms. He concentrated hard. Soon, the river flow completely stopped. With the flow of the river stopped, the water level rose and the water started going on to the shores. The small islands started getting submerged.

Upstream, Ravana was praying on the shore. Suddenly, strong waves of water started washing onto the shore. They ran along the shoreline to find out the cause of this. They saw Arjuna sitting in the middle of the river with his arms blocking all the water. Seeing a thousand arms on the king, the ministers were slightly scared. They went back to Ravana.

Ravana opened his eyes from his prayers and realized the water rising. He looked at his ministers and saw scared expressions on their faces. He realized that this was the work of someone powerful.

“Why are you just standing there, you fools. Tell me what happened!” Ravana barked at his ministers.

“Your majesty. A th…thousand-armed king has stopped the river,” his ministers replied, pointing down the river.

Ravana immediately knew that it was Kartavirya Arjuna. He picked up his mace and got on his Pushpaka Vimana. “Forward!” Ravana screamed, commanding the vehicle to go to Arjuna.

Ravana saw Arjuna drying himself and bellowed. “Just because you can stop a river doesn’t mean you are powerful. If you’re actually powerful, then fight me!” Ravana bellowed.

“Ravana! I will fight you. Get down from your chariot, or are you a coward?” Arjuna said, smiling.

Ravana jumped down from his Pushpaka Vimana with his mace in his hand. Arjuna instantly grabbed his mace and met Ravana’s blow. The two continued fighting for a long time. Arjuna’s queens and Ravana’s ministers watched, horrified. After a fierce fight, Arjuna managed to make Ravana unconscious. Arjuna captured Ravana and took him back to Mahishmati. Arjuna imprisoned Ravana.

A few days later, Sage Pulatsya (one of the mind-born sons of Brahma and Ravana’s grandfather) came to Mahishmati.

“Arjuna, I have heard that you defeated my grandson and you have him imprisoned here,” Pulatsya said. “I am sure that he has learned his lesson and will never pick a fight with you again. Please let him go.”

Arjuna willingly let Ravana go. Ravana went back to Lanka on his Pushpaka Vimana after receiving many gifts from Arjuna

Kingship

 Kartavirya Arjuna was a great king. He was from the Haihaya dynasty, a branch of the Yadava dynasty. He ruled from Mahishmati on the banks of the Narmada river. Kartavirya Arjuna was also known as Sahasrabahu Arjuna. He ruled the entire Earth and was a great conqueror. He was a great worshiper of Bhagvati Amba. But with all the power he became arrogant and cruel, so he was killed by Parshurama.

King Kritavirya of Haihaya had many wives but he didn’t have even one son. He performed many penances but still didn’t obtain a son. One of his wives, Padmini, unable to bear the anguish of Kritavirya, went to Anasuya, the wife of Atri rishi, for assistance.

Ansuya told her about the specific days that they should do penance to beget a son. Kritavirya and Padmini went to the forest and did penance on those days.

Once, while they were lost in meditation, a voice came from the sky saying, “Open your eyes”. They opened their eyes and were astonished to find Lord Dattatreya standing in front of him. “I will bless you with what you want,” Lord Dattatreya said, smiling.

“O Lord, all we want is a son. A son that is unconquered and will rule the entire world. A son that can’t be defeated by anybody except you,” Kritavirya requested. Dattatreya nodded and disappeared.

Soon after, Kritavirya and Padmini had a son. He was named Kartavirya Arjuna. He was born with a 1000 arms, so he was also called Sahasrabahu Arjuna. Soon, Kritavirya had other sons with his other wives and a daughter named Bhanumati.

Becoming King and Disciple to Dattatreya

Soon, Kritavirya died and there was peril in the kingdom. The candidates for the throne were Kritavirya’s 3 brothers, his son-in-law Ahamyati, and his sons including Kartavirya Arjuna.

The ministers and citizens discussed who should be the next king. Rishi Garga asserted that Kartavirya Arjuna should become the king. Soon, people realized that Rishi Garga was correct and that there was no good candidate except for Kartavirya Arjuna. It was decided that Arjuna would become the next king of Haihaya.

But Kartavirya Arjuna didn’t want to be king. He didn’t want all the power and fame or the kingdom itself.

“If I am unable to protect the subjects, I will go to hell. I cannot take this responsibility. I might fail in protecting the citizens. I might be defeated by another king or fail my duties. Pick someone else, not me,” Arjuna argued.

“No one can see the future. As long as you try your best, you are following your duties. Do not fear the future right now. Look at the present,” Rishi Garga argued back.

“As long as I know I am not powerful enough, I will not accept kingship,” Arjuna replied firmly.

“Well then go to Lord Dattatreya, the avatar of Lord Vishnu. He will make you realize your duties and make you powerful,” Rishi Garga replied.

Arjuna went to Dattatreya. He became a perfect disciple, observing all his duties with alertness and punctuality. He soon realized his duties. At the end of his training, Dattatreya told him to ask for six boons. Arjuna asked for these boons:

1. Give me the power to protect my subjects
2. Make me know the secret to anyone’s heart
3. Make me invincible
4. Make it so that my thousand arms don’t disable my body
5. Make it so that even if I give away wealth, my wealth won’t decrease

Dattatreya was impressed with the boons Arjuna asked for. He requested Arjuna to ask for 2 more boons. For the two additional boons, Arjuna asked for:

1. Make it so that I die at the hands of a great person after a glorious reign
2. Make it so that I never waver from the path of righteousness. Make it so that there are always people guiding me to the right path.

Dattatreya granted all eight boons to Arjuna. Dattatreya also gave him a flying chariot. Kartavirya Arjuna then came back to Mahishmati and accepted kingship

Kartavirya Arjuna conducted 10 great yagnas in each of the seven continents. So in total, he conducted 700 yagnas. All of the yagnas were splendorous and had plenty of grandeur. Gold altars were used in all of them. All of them were performed with sacrificial pots made of gold. The Devas, Gandharvas, and Apsaras watched these yagnas from the sky.