Mahabharata Tatparya Nirnaya: Chapter 1: Part 3

  • 61 “Asya devasya meelhusho vayaa vishnoreshasya prabhrute havirbhih vide hi rudro rudriyam mahitvam yaasishtam vartirashvinaaviraavat” (Rigveda)
  • 62 “Stuhi shrutam gartasadam yuvaanam mruganna bhimamupahantumugram” (Rigveda) “Yam kamaye tam tamugram krunomi tam brahmanam tamrushim tam sumedham” (Rigveda)
  • 63 During the time of Pralaya, only Narayana existed. Neither brahma nor shankara existed. Only Vasudeva existed at the beginning of the creation. Neither brahma nor shankara existed (Shruti vakyas).
  • 64 “Yadaa pashyah pashyate rugmavarnam kartarameesham purusham brahmayonim tadaa vidvan punyapape vidhooya niranjanah paramam samyamupaiti” (Atharvanopanishat).
  • 65 “Yo veda nihitam guhayam parame vyoman sOshnute sarvaan kamaan saha brahmanaa vipashchitaa” (Taittariya Upanishat)
  • 66 “Pra ghaa nvasya mahato mahani satyasatyasya karanani vocham” (Rigveda) “Satyamenamanu vishve madamti raatim devasya grunato maghonah” (Rigveda)
  • 67 “Yacchiketa satyamittanna mogham vasuspaarhamuta jitota daataa” (Rigveda) “Satyah so asya mahimaa ghrune shavo yajneshu viprarajye” (Rigveda)
  • 68 All the attributes of Lord Vishnu are absolutely true. The difference between Jivas and Ishvara is also real. The difference between Jivas is also real. The Universe which is thus is also real.
  • 69 The differences appearing in Lord Vishnu are all unreal. Except that, there is nothing else unreal. The flow of this Universe constituting the five fold difference is thus absolutely real.
  • 70 The difference between Jivas and Ishvara; the difference between Jivas themselves; the difference between insentient matter and Ishvara; the difference between insentient matter itself and the difference between insentient matter and the sentient Jivas…
  • 71 These five types of differences are eternal. These differences are, under all circumstances, real. This difference and hierarchy does not cease even in liberation (Moksha).
  • 72 The best amongst humans, Chakravartis, Manushya Gandharvas, Deva Gandharvas, Pitrus, Chira Pitrus, Aajanaja devatas, karmaja devatas, devatas, Bruhaspati, Indra, Rudra, Sarasvati and Vayu – in this increasing order the liberated ones are a hundred times (order of magnitude) better than the previous ones.
  • 73 Brahma and Vayu are equal. Garuda is equal to Rudra. Rudra and Sesha are equal. Amongst the liberated, none is equal to Vayu.
  • 74 Mahalakshmi is a thousand times better than Vayu. Lord Vishnu is infinitely more (better) than Mahalakshmi. There is none equal to Him ever!
  • 75 These and other Veda vakyas thus clearly propagate the supremacy of Lord Vishnu. “This is the big meaning” – thus has been declared by Lord Krishna himself in statements such as “Yo Maamevam…”
  • 76 Even in the Brahmasutras, it has been mentioned by Himself that the priority is for “Bhooma Guna”. Only by obtaining his ultimate love can Moksha be obtained and not by any other means.
  • 77 The Lord cannot be obtained neither through commentary (on Shastras) nor through extreme intellect nor through meditative listening. He is obtained only by those to whom he grants (his grace). He reveals His natural form to such people.
  • 78 Lord Vishnu is the one who grants Moksha. Vayu also does it through His permission. Moksha, knowledge, the bliss in Moksha and devotion and detachment – these attributes can be obtained by the lower ones (in the hierarchy) only by the grace of those higher up and not by any other means.
  • 79 Lord Hari is always the controller of all. All others are under his control.
  • 80 The hierarchy of souls and the knowledge of the supremacy of Lord Hari; these must be definitively be understood. Without these, no one can ever get Moksha.
  • 81 Knowledge of the five-fold difference; the lack of difference between any form of Lord Vishnu; the lack of any defect in Vishnu; the presence of all auspicious attributes in Vishnu; Only if these are known does one get Mukti, not in any other way.
  • 82 Only if the avataras of Lord Hari are properly understood; If it is properly understood as to what are not his avataras; If his aveshas are properly known; only then one obtains Mukti, not otherwise.
  • 83 Only if one realizes that creation, sustenance, destruction, knowledge, control, ignorance, binding and liberation are all due to Lord Vishnu, one obtains Mukti, not otherwise.
  • 84 Only if one understands that the Vedas, Pancharatra, Itihasas and Puranas are all “pro-Vishnu” does one obtain liberation, not otherwise.
  • 85 Love, which includes knowledge of greatness, which cannot be shaken, which is much more than any other feeling, has been called as Bhakti. Only such bhakti can lead to Mukti, and not any other method.
  • 86 There are three categories of souls viz Devatas, Humans and Danavas. Amongst them, devatas and manushyottamas (best amongst humans) are eligible for Mukti.
  • 87 The madhyama manushyas (average humans) are always eligible for eternal samsara. The adhama manushyas (lower humans) are eligible for Tamas. Danavas always obtain Tamas.
  • 88 Mukti is eternal and so is Tamas. There is no returning back from these two. Devatas will never, in any way, obtain Naraka or Tamas.
  • 89 Asuras will never, in any way, obtain Mukti for whatsoever reason. Madhyama manushyas will attain neither of these.
  • 90 Even when there are knowledgeable persons, those who do not understand the fact that Paramatma is supreme, such Asuras will always obtain Tamas as a rule.

2 thoughts on “Mahabharata Tatparya Nirnaya: Chapter 1: Part 3

  1. respected sir,
    your series on the mbtn are really superb!!!!

    please continue them and kindly post all the chapters in the mbtn in due course of time..
    i am making such a request because mbtn verse by verse translation is not available on the net for all the chapters .. so please accede to my request..

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