- 122 In the order of hierarchy, those who have less lakshanas are also considered Gurus. But the average amongst humans have equal positive lakshanas and negative lakshanas. Kali does not possess even a single positive lakshana and has all negative lakshanas only.
- 123, 124 Whatever is granted by a Guru, who has positive lakshanas, with a happy mind, to his student, will come good. Let there be no doubt regarding this. Since He does not reveal Himself directly, Paramatma grants Mukti by entering into the Guru as an avesha.
- 125 Even if one is a direct Guru, if he does not initiate/instruct with a cheerful mind, that knowledge will never fructify. Therefore, Gurus must always be revered/worshipped.
- 126 Due to various reasons, those who are lesser in the hierarchy also become Gurus sometimes. Out of respect for Shastras, these Gurus must also be worshipped. But they need not be worshipped as much as a Guru who is higher than self in the hierarchy. These points are mentioned in the Pancharatra and are substantiated in the Puranas.
- 127 When one obtains direct knowledge and vision of that form of Lord Hari which is suitable as per his yogyata, then all the previous sins of the individual will get burnt away. Some of his future sins will also get destroyed/detached.
- 128 Therefore, the statement from Bhavishyat Parva confirms that once the vision of the form of the Lord that is as per the individual’s yogyata is had, it is certain that Moksha will be obtained. This truth is present in the Brahmasutras also. Since “Tadyathaa” is mentioned in the shrutis, they also propagate the same.
- 129 Those humans who obtain Moksha will enter devatas; devatas will enter Indra; Indra will enter Garuda; Garuda will enter Sesha and Sesha will enter Brahma. Under the leadership of Brahma, all of them will obtain Lord Hari.
- 130 Those who are liberated will be under those who are higher than them in the hierarchy. The liberated will be free of any defects; they will always be happy; they will never return back from Moksha; they will freely roam around and enjoy; they will never have any deficiency.
- 131 Similarly, the asuras till Kali have sorrow which keeps increasing based on their position in the hierarchy. Kali has the maximum sorrow. Those who are eligible for the position of Kali are also from a group similar (in concept) to the group of those who qualify to becomes Brahma. Similarly, those who qualify for the different echelons of the asura hierarchy also come from their own groups.
- 132 Brahma is superior to all other Jivas with regard to all attributes. Similarly, the liberated Brahma has command over all other liberated Jivas. Narayana is the lord for this Brahma and Brahma always takes shelter under Him.
- 133, 134 In this way, taking inputs from Rig, Yajur, Sama and Atharva vedas, the Itihasa known as Pancharatra, Puranas and other shastras, this decisive commentary has been composed by Anandatirtha Muni, who goes by the name of Purnaprajna, by the orders of Lord Vishnu.
- 135 Under the orders of Lord Vishnu, the decisive and excellent purport of the shastras have been told by us. Only after knowing this, it is possible to obtain Lord Vishnu.
|| End of chapter 1, known as Sarvashastraarthanirnaya, from the Mahabharata Tatparya Nirnaya, composed by Srimadanandatirtha Bhagavatpada ||
|| Sri Krishnaarpanamastu ||
|| OM namo bhagavate vasudevaya OM ||
- I bow to that Lord Narayana, who is the ocean of all attributes, who is responsible for the creation, sustenance, destruction and conduct of the Universe, who gives knowledge, who is the reason behind bliss to suras and sorrow to asuras, and who is omnipresent and unique and special.
- Lord Narayana, who is beyond comprehension, and who is greater than Mahalakshmi who is greater than Lord Brahma and others, who has the entire knowledge in his own mind and who has the entire Universe in his stomach, rested between the shoulders of Lakshmi, though he is completely self satisfied.
- The Lord, who has the entire Universe in his stomach, even though he has complete and ever present bliss without any deficiency, for the upliftment of the souls under his refuge, had a desire to create those worthy of being created, at the end of the Pralaya called “para”.
- That Lord, had a look at the entire group of chetanas. He looked at those uttama muktas who are completely liberated from samsara and who have their own natural bliss as their body and are immersed in meditation (of the Lord). He looked at Brahma and other noble souls, Kali and other evil souls and other mixed souls who were resting. He also looked at the other mixed souls and lesser souls who had been liberated.
- Desirous of my vihara, I shall create chetanas so they obtain joy, sorrow or mixed nature according to their natural being. This act of mine shall allow the three types of jivas to express their “nature” completely and also allow Mahalakshmi’s opulence.
- Thinking in this manner, the Supreme Lord took the form of Vasudeva, a form which gives eternal bliss (Moksha) to his people. Then Mahalakshmi, who is forever under the control of the Lord, took her second form upon the orders of the Lord. That form is known as ‘Maya’.
- The Lord then took the eternal form of Sankarshana, the form which is responsible for the destruction of the Universe. Under his orders, Devi took the form of Jaya. After that, the Lord took the form of Pradyumna, responsible for the creation of the Universe. And Devi took the form of Kruti.
- Bhagavan then took the form of Aniruddha, which is responsible for the sustenance of the Universe. Devi took the corresponding form of Shanti. A thousand years after this, the Lord, in his form of Pradyumna, handed over to his own Aniruddha form, all those Jivas, who were eligible for creation.
- Lord Aniruddha then kept all those Jivas, who had no body except their Linga Shareera, including Swayambhu (Brahma), Vayu, Shesha, Garuda, Rudra and others, inside of his stomach. He then brought them out with a physical body one after the other.
- Thus the five formed Lord, took twelve forms, took ten forms, took a hundred forms, took thousand forms, took many forms, took innumerable forms. Although he is One and same in all forms, although he is without any deficiencies in any form and full of auspicious attributes in all forms, he still appeared in multiple forms. Note: Five forms – Narayana, etc. Twelve forms – Keshava, Narayana, etc. Ten forms – Matsya, Kurma etc. Hundred forms – Forms in the Narayana Shatanama, Thousand forms – Vishva, Vishnu, etc. Multiple forms – Para, etc. Innumerable forms – Aja, etc
- That Lord has defectless and completely auspicious attributes as his body. He is independent, without a physical body and outside of nature’s attributes (control). He has pure bliss as his hands, feet, face, stomach and other organs. He is eternally without a difference when it comes to attributes, actions and nature.
- Lord Vishnu, who is eternally the same, does not have a beginning nor end, temporally, spatially or attributes wise. He does not have growth nor decay. There is none who is equal to him, nor will anyone ever be equal to him in future. Since there is none even equal to him, who can ever be greater than him?
- The Lord is one who knows all. He is the controller of everyone. He is infinitely capable, complete, lossless and one with natural strength, knowledge, bliss and courage. He is the best. Without his permission, this entire Universe including Mahalakshmi and Brahma, Rudra are not capable of any action.
- For Lord Hari, Sri Vayu is the Pratibimba (reflection, representative). For Sri Vayu, Rudra and Garuda, both of whom will reach Sesha’s post are the Pratibimba. For Garuda and Rudra, Indra and Kama are the Pratibimba. For them, Rishis and others are the Pratibimba. The Pratibimbas are always lesser in attributes by at least 100 (10 to the power of 100) to their Bimbas (source, origin).
- Lord Mahalakshmi who is greater than even Brahma is the main Pratibimba to the Lord amongst female Jivas. Saraswati and Bharati, who are greater than Rudra, are the Pratibimba of Mahalakshmi. For them, Parvati and Suparni are the main Pratibimbas. For Parvati and Suparni, Sachidevi and others are the Pratibimbas. Just like amongst male Jivas, even in female Jivas, there is a hierarchy of Jivas and a Bimba-Pratibimba relationship exists.
- Amongst those male Jivas, some are greater than female Jivas by 100 (order of magnitude) attributes, some are greater by 10. Some others by 15 attributes. This hierarchy has to be reconciled using the statements in Shruti. If the word “Shata” is (correctly) interpreted as “many”, there is no confusion amongst the Shrutis even if they quoting different numbers.
- Since this difference in their attributes is inherent in their nature, the difference and hierarchy exists even in Moksha. Since the Shruti “Dasha Shatam Sahasram..” exists, the word Shata doesn’t indicate scarcity. Therefore, even if higher souls have been referred to as higher by “Shata”, it still indicates that they are much higher in attributes than the lesser ones.
- In this way, those who take refuge in Vayu are eligible for Moksha. Others are eternally in Samsara (Nityasamsaris). Asuras are eligible for Tamas (hell). This is an eternal rule and will never change. Till one completes Sadhana, everyone will be in Samsara.
- Due to the will and rule of the Paramatma, all souls will never complete Sadhana at the same time. Hence the souls as an entity will never end. This way, since the souls have the quality of being infinite in number, the cycle of creation, etc will always keep occuring.
- The best of the devatas, with full of auspicious attributes such as talent, even though they constantly meditate on the attributes of Lord Narayana, the Lord, on account of being complete and supreme and master of all, will never come under the grasp of their understanding. Where else can there be an extension of auspicious attributes like in Him?
- Even the best amongst the Jivas, the liberated Brahma, cannot even equal the Paramatma. That being the case, how can one claim to be One with the Paramatma, who is eternally of independent constitution, and who is greater than Brahma and others.
- This truth is what is established by all the Vedas, by Ramayana, Mahabharata and Pancharatra. The same is propagated by all the Tattva Sutras and other Shastras. This is what is decided by Lord Hari himself.
- (Shloka lists some of the Shruti/Smruti Vakyas propagating the same truth)
- Nasti narayana samam….
- Yasmat ksharamateetoham….
- Neha nAnAsti kiMchana…
- MrutyOH sa mrutyumApnOti…
- YathOdakaM durgE…
- AbhAsa Eva cha
- ParO mAtrAyA tanvA…
- JitaMtE puMDarEkAksha…
- SacchidAnaMdaroopAya varENyAya…
- SupoorNaguNaikadEha ityanEna…
- MahAvibhootE mahAtmyashareera..
- BaMdhakO bhavapAshEna..
- NAMtam guNAnAmaguNasya…
- ParO divA para EnA pRuthivyaitAvatee..
- EtasyaivAnaMdasyEnyEni bhootAni..
- The main pratibimba of Lord Vishnu Mukhyaprana, his pratibimba Rudra, his pratibimba Indra and others, and their pratibimba Prana, Daksha and others and all other souls are eternal. Brahma, Rudra and others are under the extreme control of Lord Vishnu even in Moksha and will therefore never exceed Him.
- An infinite number of Universes exist under the Paramatma. His attributes can never be completely understood by either me or Brahma or Marichi and other Rishis. Even Mahalakshmi and others have not understood Him completely. Except Him, who else is eternal, independent and fully capable?
- The Jiva is not One. There are many souls. The Lord is the Supreme amongst all. How then can he be indifferent from souls? He belongs to the category of Ishvara. Many shrutis have declared Him as different from all. Due to Him having infinite number of attributes and being omnipresent always, He is different from all other souls. How appropriate is it then to claim that an individual is same as Him?
- Lord Hari is Supreme. The entire Universe obtains knowledge only by his order. He is best amongst all, independent, complete, without any end or defects, eternal. He is an ocean of auspicious attributes. Multiple Veda vachanas and the words of the Lord Himself declare thus.
- The four Vedas viz Rig, Yajur, Sama and Atharva, Pancharatra, Mahabharata, Moola Ramayana and Brahma Sutra, these are valid Pramanas by themselves.
One of the goals I had for this portal was to provide a simple translation of the magnum opus, Mahabharata Tatparya Nirnaya, in English. After many months of delays, I was finally able to get started on this.
The first chapter of this work is now ready, with the grace of Lord Hari, Srimadacharya, Sri Vadiraja Guru and Sri Raghavendra Guru. I will post the chapters as multiple posts, with each having 30-40 shlokas, so that navigation becomes easy.
The main source for this work is the excellent Kannada translation of the work by Sri Vyasanakere Prabhanjanacharya.
This work will not contain additional comments or explanations. It will be a very simple translation of the shlokas. Also, I have used sanskrit and english terms inter-changeably in many places. Again, the goal was to ensure a translation was available that would be readable and understandable to the english speaking visitors of this portal.
I will gladly accept comments and feedback on the effort, and assure that every possible effort would be put to incorporate useful feedback.
I will also soon setup a landing page for the work. The various chapters, as they get ready, will be made available there.
UPDATE: The landing page for this translation is here.
The Kannada and Devanagari transliteration of the Sri Venkatesha Stotra is now available at the Mantras page.
The Venkatesha Stotra is a very beautiful and powerful stotra, recited daily by most Madhvas. It is from the Brahmanda Purana and is believed to be extremely powerful in burning away our accumulated sins and obtaining the grace of Lord Vishnu.
An excellent and exhaustive commentary on the stotra is being provided by Sri Chiraan at his website, which is strongly recommended.
The Kannada and Devanagari transliteration of the Laghu Vishnu Sahasra Nama Stava is available for download at the Mantras page.
Monday, the 16th of May 2011 is Sri Veda Vyasa Jayanthi. On this occasion, I am uploading the Kannada and Devanagari transliteration of Sri Vyasa Varnanam, a composition by Sri Vadiraja Tirtha Swamiji.
The same can be downloaded from the mantras page.
The Kannada and Devanagari transliteration of the Sri Damodara Stotra has been uploaded in the Mantras page.