Mahabharata Tatparya Nirnaya: Chapter 2: Part 6

बल्. इत्था तद्वपुषे धायि दर्शतं देवस्य भर्गः सहसो यतो जनि ।
यदीमुपह्वरते साधते मतिरृतस्य धेना अनयन्त सस्रुतः । २.१४४ ।

144 “Balitta tadvapushe dhayi darshatam devasya bhargah sahaso yatojani. Yadeemupa hvarate sadhate matir-rutasya dhenaa anayanta sasrutah” (Balittha Sukta – 1)

पृक्षो वपुः पितुमान्नित्य आण्सये द्वितीयमा सप्तशिवासु मातृषु ।
तृतीयमस्य वृष्भस्य दोहसे दशप्रमतिं जनयन्त योषणः । २.१४५ ।

145 “Pruksho vapuh pitumaannitya ashaye dvitiyamaa saptashivasu matrushu. Truteeyamasya vrushabhasya dohase dashapramatim janayanta yoshanah” (Balittha Sukta – 2)

निर्यदीं बुध्नान्महिषस्य वर्पस ईशानासः शवसा क्रन्त सूरयः ।
यदीमनु प्रदिवो मध्व आधवे गुहासन्तं मातरिश्वा मथायति । २.१४६ ।

146 “Niryadeem budhnaanmahishasya varpasah eeshaanaasah shavasaakrantah surayah. Yadeemanu pradivo madhva aadhave guhaasantam matarishvaa mathaayati” (Balittha Sukta – 3)

प्र यत्पितुः परमान्नीयते पर्या पृक्षुधो वीरुधो दं सु रोहति ।
उभा यदस्य जनुषं यदिन्वत आदिद्यविष्ठो अभवद्घृणा ण्सुचिः । २.१४७ ।

147 “Pra yatpituh paramaanneeyate paryaa prukshudho veerudho damsu rohati. ubhaa yadasya janusham yadinvata aadidyavishto abhavad ghrunaa shuchih” (Balittha Sukta – 4)

आदिन्मातृराविशद्यास्वा ण्सुचिरहिं स्यमान उर्विया विवावृधे ।
अनुयत्पूर्वा अरुहत्सनाजुवो नि नव्यशीष्ववरासु धावते”५७ । २.१४८ ।

148 “Aadinmaatrooraavishadyaasvaashuchirahimsyamaana urviyaa vivaavrudhe. Anu yatpoorvaa aruhat sanaajuvo ninavyaseeshvavarasu dhaavate” (Balittha Sukta – 5)

अश्वमेधः क्रतुश्रेष्ठो ज्योतिः श्रेष्ठो दिवाकरः ।
ब्राह्मणो द्विपदां श्रेष्ठो देवश्रेष्ठस्तु मारुतः । २.१४९ ।

149 Ashwamedha is the best amongst Yajnas; Among luminaries, Sun is the best; Amongst men, Brahmana is the best; Amongst devatas, Vayu is the greatest. (Mahabharata)

बलमिन्द्रस्य गिरिशो गिरिशस्य बलं मरुत् ।
बलं तस्य हरिः साक्षान्न हरेर्बलमन्यतः । २.१५० ।

150 The source of strength for Indra is Shiva; The source of strength for Shiva is Vayu; For him, verily Lord Hari Himself is the strength; Lord Hari has not derived His strength from anyone else (Mahabharata)

वायुर्भीमो भीमनादो महौजाः सर्वेषां च प्राणिनां प्राणभूतः ।
अनावृत्तिर्देहिनां देहपाते तस्माद्वायुर्देवदेवो विशिष्टः । २.१५१ ।

151 Lord Vayu is terrible on the Asuras; He has the voice which brings fear into evil; He is extremely radiant; He gives activity to all Jivas; When such Vayu deserts a body is when death occurs; Vayu is therefore superior to all other devatas and is special amongst them. (Mahabharata – Shanti Parva 250/39)

तत्त्वज्ञाने विष्णुभक्तौ धैर्ये स्थैर्ये पराक्रमे ।
वेगे च लाघवे चैव प्रलापस्य च वर्जने । २.१५२ ।
भीमसेनसमो नास्ति सेनयोरुभयोरपि ।
पाण्डित्ये च पटुत्वे च शूरत्वे च बलेऽपि च । २.१५३ ।

152-153 In knowledge of the truth, devotion to Lord Vishnu, firmness of mind, courage, bravery, speed, quickness, giving up of unnecessary talk, scholastic ability, smartness, daring nature and strength – there is none equal to Bhimasena in either of the armies (Pandavas & Kauravas).

तथा युधिष्ठिरेणापि भीमं प्रति समीरितम् ।
धर्मश्चार्थश्च कामश्च मोक्षण्स्चैव यशो ध्रुवम् ।
त्वय्यायत्तमिदं सर्वं सर्वलोकस्य भारत । २.१५४ ।

154 The statements made by Yudhisthira about Bhima are also similar – “O Bharata! In the worlds, Dharma, Artha, Kama, Moksha, Success and others are also certainly under your sway”

विराटपर्वगं चापि वचो दुर्योधनस्य हि ।
वीराणां शास्त्रविदुषां कृतिनां तत्त्वनिर्णये ।
सत्त्वे बाहुबले धैर्ये प्राणे ण्सारीरसम्भवे । २.१५५ ।
साम्प्रतं मानुषे लोके सदैत्यनरराक्षसे ।
चत्वारः प्राणिनां श्रेष्ठाः सम्पूर्णबलपौरुषाः । २.१५६ ।
भीमश्च बलभद्रश्च मद्रराजश्च वीर्यवान् ।
चतुर्थः कीचकस्तेषां पञ्चमं नानुशुश्रुमः ।
अन्योन्यानन्तरबलाः क्रमादेव प्रकीर्तिताः । २.१५७ ।

155-157 The statement of Duryodhana in the Virata Parva is also similar; Amongst those who know the shastras, those who are clever in deciphering the truth, amongst daityas, naras, rakshasas and the entire human population, amongst those with honesty, strength, courage, prana shakti, the activities related to the body; there are four who are the best with regard to complete strength and manliness; “Bhimasena, Balarama, King of Madra (Shalya) and Keechaka; We have not heard of a fifth one”; In this as well, those who are stated later are less strong than the previous ones.

वचनं वासुदेवस्य तथोद्योगगतं परम् ।
“यत्किञ्चाऽत्मनि कल्याणं सम्भावयसि पाण्डव ।
सहस्रगुणमप्येतत्त्वयि सम्भावयाम्यहम् । २.१५८ ।
यादृशे च कुले जातः सर्वराजाभिपूजिते ।
यादृशानि च कर्माणि भीम त्वमसि तादृशः । २.१५९।
अस्मिन् युद्धे भीमसेन त्वयि भारः समाहितः ।
धूरर्जुनेन वोढव्या वोढव्य इतरो जनः ।

158-159 The excellent statements of Lord Krishna in the Udyoga Parva are also similar; “Bhimasena, I know that you possess a thousand times more knowledge, devotion and other qualities than what you yourself assess them to be; You are on to those activities which are very apt considering the lineage you come from, which is revered by all kings, and the activities that are suitable for such noble families; Bhimasena, in this war, the burden is all on you; While Arjuna will hold the reins, the others are all being carried along”.

उक्तं पुराणे ब्रह्माण्डे ब्रह्मणा नारदाय च । २.१६० ।
यस्याः प्रसादात्परमं विदन्ति शेषः सुपर्णो गिरिशः सुरेन्द्रः ।
माता च यैषां प्रथमैव भारती सा द्रौपदी नाम बभूव भूमौ । २.१६१ ।
या मारुताद्गर्भमधत्त पूर्वं शेषं सुपर्णं गिरीशं सुरेन्द्रम् ।
चतुर्मुखाभां श्चतुरः कुमारान् सा द्रौपदी नाम बभूव भूमौ । २.१६२ ।

160-162 It has been stated by Brahma to Narada in the Brahmanda Purana; “By whose grace Shesha, Garuda, Rudra and Indra realize the Paramatma, and who is the first mother for all of them; that Bharati is famous on earth by the name of Draupadi”; “That Bharati, who bore the womb due to Vayu, and obtained four sons Shesha, Garuda, Rudra and Indra, who are just like Brahma, she is well known on earth as Draupadi”

यस्याधिको बले नास्ति भीमसेनमृते क्वचित् ।
न विज्ञाने न च ज्ञान एष रामः स लाङ्गली । २.१६३ ।

163 Except Bhima, the one for whom there is no match anywhere, whether in strength, knowledge or awareness, that person is verily this holder of the plough, Rama himself.

यस्य न प्रतियोद्धाऽस्ति भीममेकमृते क्वचित् ।
अन्विष्यापि त्रिलोकेषु स एष मुसलायुधः । २.१६४ ।

164 In all the three worlds, except Bhima, the one for whom there is no match, no matter how much one searches; that wielder of the plough is this Balarama himself.

तथा युधिष्ठिरेणैव भीमाय समुदीरितम् ।
अनुज्ञातो रौहिणेयात्त्वया चैवापराजित ।
सर्वविद्यासु बीभत्सुः कृष्णेन च महात्मना । २.१६५ ।
अन्वेष रौहिणेयं च त्वां च भीमापराजितम् ।
वीर्ये शौर्येऽपि वा नान्यस्तृतीयः फल्गुनादृते । २.१६६ ।

165-166 Similarly, the statement by Dharmaraja to Bhima goes as – “Arjuna, by virtue of being taught in all skills by Balarama, you and the great Lord Krishna, is undefeated. Bhima! After Balarama and you, it is Arjuna who is undefeated. Courage, bravery and strength; in these there is no third person apart from Arjuna”.

तथैव द्रौपदीवाक्यं वासुदेवं प्रतीरितम् ।
अधिज्यमपि यत्कर्तुं शक्यते नैव गाण्डिवम् ।
अन्यत्र भीमपार्थाभ्यां भवतश्च जनार्दन । २.१६७ ।

167 The statement of Draupadi to Lord Vasudeva is also similar – “O Janardana! Except you and Bhima and Arjuna, there is none else who can even string the Gandiva bow”.

तथैवान्यत्र वचनं कृष्णद्वैपायनेरितम् ।
द्वावेव पुरुषौ लोके वासुदेवादनन्तरौ ।
भीमस्तु प्रथमस्तत्र द्वितीयो द्रौणिरेव च” । २.१६८ ।
अक्षयाविषुधी दिव्ये ध्वजो वानरलक्षणः ।
गाण्डीवं धनुषां श्रेष्ठं तेन द्रौणेर्वरोऽर्जुनः । २.१६९ ।

168-169 Elsewhere, the statement of Lord Krishna Dvaipayana is also similar – “After Lord Krishna, there are only two others who have been known as the best humans; Bhimasena is the first of them; Ashwathama is the second; By virtue of the two divine quivers which never go empty, the flag which has the symbol of Hanuman and the best divine bow Gandiva, Arjuna exceeds Ashwathama”.

इत्याद्यनन्तवाक्यानि सन्त्येवार्थे विवक्षिते ।
कानिचिद्दर्शितान्यत्र दिण्मात्रप्रतिपत्तये । २.१७० ।
तस्मादुक्तक्रमेणैव पुरुषोत्तमता हरेः ।
अनौपचारिकी सिद्धा ब्रह्मता च विनिर्णयात् । २.१७१ ।

170-171 With regard to the stated truths about the supremacy of Lord Vishnu, there are infinite number of other statements; For the purpose of illustration, only a few of those statements have been stated here; Therefore, with the narration so far, the supremacy amongst all, of Lord Hari and His nature of being the Supreme Godhead is established firmly.

पूर्णप्रज्ञकृतेयं सङ्क्षेपादुद्धृतिः सुवाक्यानाम् ।
श्रीमद्भारतगानां विष्णोः पूर्णत्वनिर्णयायैव । २.१७२ ।

172 In order to firmly state the completeness of Lord Vishnu, this short collection of the excellent statements of the Bharata have been compiled, with illustrations, by Purnaprajna.

स प्रीयतां परतमः परमादनन्तः सन्तारकः सततसं सृतिदुस्तरार्णात् ।
यत्पादपद्ममकरन्दजुषो हि पार्थाः स्वाराज्यमापुरुभयत्र सदा विनोदात् । २.१७३ ।

173 He is infinitely superior to Brahma and others who are known as superior; He is infinite with respect to time, space and attributes; He releases His devotees from the eternal ocean of Samsara; The sons of Kunti, in order to receive the honey like grace of His lotus-like feet, obtained the kingdom in both the worlds through His magic; May that Lord Hari be pleased.

|| End of chapter 2, known as Bharata Vakyoddhara, from the Mahabharata Tatparya Nirnaya, composed by Srimadanandatirtha Bhagavatpada ||

|| Sri Krishnaarpanamastu ||

Mahabharata Tatparya Nirnaya: Chapter 2: Part 5

भाषास्तु त्रिविधास्तत्र मया वै सम्प्रदर्शिताः ।
उक्तो यो महिमा विष्णोः स तूक्तो हि समाधिना । २.११४ ।
शैवदर्शनमालम्ब्य क्वचिच्छैवी कथोदिता ।
समाधिभाषयोक्तं यत्तत्सर्वं ग्राह्यमेव हि । २.११५ ।
अविरुद्धं समाधेस्तु दर्शनोक्तं च गृह्यते ।
आद्यन्तयोर्विरुद्धं यद्दर्शनं तदुदाहृतम् । २.११६ ।
दर्शनान्तरसिद्धं च गुह्यभाषाऽन्यथा भवेत् ।
तस्माद्विष्णोर्हि महिमा भारतोक्तो यथार्थतः । २.११७ ।

114-117 It has been shown by me that the Bharata contains three types of narrative. All that has been stated describing the greatness of Lord Vishnu has been stated in the narrative (Bhasha) of “Samadhi”. In some places, the greatness of Shiva has been explained using Shaiva Darshana; All that has been stated using the Samadhi Bhasha is fully acceptable; Those which have been stated in the “Darshana” Bhasha but which doesn’t go against the Samadhi Bhasha is also fully acceptable; The narrative which goes orthogonal in the middle when compared to the beginning and the end is known as “Darshana” Bhasha. Similarly, the narrative which describes other philosophies is also known as Darshana Bhasha; A third narrative which is not like these is known as “Guhya” Bhasha; Therefore, describing the greatness of Lord Vishnu is the main purport of the Mahabharata.

तस्याङ्गं प्रथमं वायुः प्रादुर्भावत्रयान्वितः ।
प्रथमो हनुमान्नाम द्वितीयो भीम एव च ।
पूर्णप्रज्ञस्तृतीयस्तु भगवत्कार्यसाधकः । २.११८ ।
त्रेताद्येषु युगेष्वेष सम्भूतः केशवाज्ञया ।
एकैकशस्त्रिषु पृथग्द्वितीयाङ्गं सरस्वती । २.११९ ।

118-119 For that Lord Hari, Vayu, with his three avataras, is the chief instrument. The first avatara is Hanuman; The second one is Bhima; The third one is Purnaprajna; They are the sadhakas of the Lord’s work; Sri Vayu took birth in an avatara each in each of Treta and the other Yugas; Saraswati (Bharati) is the next chief instrument of the Lord.

रूपे तु रतेर्वायौ श्रीरित्येव च कीर्त्यते ।
सैव च द्रौपदी नाम काल्. ई चन्द्रेति चोच्यते । २.१२० ।

120 In Lord Vayu who is the bliss personified, Bharati is famous by the name of “Sri” as she is the consort of Vayu; She is also known as Draupadi, Kali and Chandraa.

तृतीयाङ्गं हरेः शेषः प्रादुर्भावसमन्वितः ।
प्रादुर्भावा नरश्चैव लक्ष्मणो बल एव च । २.१२१ ।

121 Shesha, including his appearances, is the third main instrument of Lord Hari; The appearances of Shesha are as Nara, Lakshmana and Bala (Balarama).

रुद्रात्मकत्वाच्छेषस्य शुको द्रौणिश्च तत्तनू ।
इन्द्रे नरां शसम्पत्त्या पार्थोऽपीषत्तदात्मकः । २.१२२ ।

122 Shesha is verily Rudra himself; Shuka and Ashwatthama are the roopas of Sri Rudra; Arjuna is Indra with an amsha of Shesha and therefore he is of Shesha’s form even though he is the avatara of Indra.

प्रद्युम्नाद्यास्ततो विष्णोरङ्गभूताः क्रमेण तु।
चरितं वैष्णवानां तद्विष्णूद्रेकाय कथ्यते । २.१२३ ।
तथा भागवतेऽप्युक्तं हनूमद्वचनं परम् ।

123 After that, Pradyumna and others follow in the service of Lord Vishnu; The greatness of Vaishnavas is narrated with the intention of conveying the greatness of Lord Vishnu; The exemplary statement of Hanuman in the Bhagavata also states the same.

“मर्त्यावतारस्त्विह मर्त्यशिक्षणं रक्षोवधायैव न केवलं विभोः ।
कुतोऽस्य हि स्यू रमतः स्व आत्मन् सीताकृतानि व्यसनानीश्वरस्य । २.१२४ ।

124 Narayana, who is the Lord Himself, takes the form of humans in His avataras not just for the destruction of Rakshashas but also for teaching noble humans; How can He, who is infinitely content and happy on His own and who is fully capable, have sorrow on account of Sita or for any other reason?

न वै स आत्माऽत्मवतामधीश्वरो भुङ्क्ते हि दुःखं भगवान् वासुदेवः ।
न स्त्रीकृतं कश्मलमश्नुवीत न लक्ष्मणं चापि जहाति कर्हिचित्। २.१२५ ।

125 Lord Rama, who is the Lord of all Yogis who have their minds under their control, and who is full of the six attributes and who is omnipresent and has all the auspicious attributes; That Lord can never undergo suffering in any way; He cannot obtain the sorrow of the loss of a woman; He cannot desert Lakshmana in any way.

यत्पादपङ्कजपरागनिषेवकाणां दुःखानि सर्वाणि लयं प्रयान्ति ।
स ब्रह्मवन्द्यचरणो जनमोहनाय स्त्रीसऽ न्गिनामिति रतिं प्रथयं श्चचार । २.१२६ ।

126 Lord Rama has feet that are worshipped by Brahma; Those people who serve even the dust from his lotus like feet will see all their sorrows destroyed; Such a Lord acted in that manner only to show the fate of those who go behind women, and also to cause illusion to people.

क्वचिच्छिवं क्वचिदृषीन् क्वचिद्देवान् क्वचिन्नरान् ।
नमत्यर्चयति स्तौति वरानर्थयतेऽपि च । २.१२७ ।
लि ङ्गं प्रतिष्ठापयति वृणोत्यसुरतो वरान् ।
सर्वेश्वरः स्वतन्त्रोऽपि सर्वशक्तिश्च सर्वदा ।
सर्वज्ञोऽपि विमोहाय जनानां पुरुषोत्तमः । २.१२८ ।

127, 128 Lord Vishnu sometimes worships Shiva; Sometimes He worships Rishis; Sometimes He worships Devatas; Sometimes He worships humans; He bows to them and praises them; He asks boons from them; He establishes Lingas; He asks boons from Asuras; He, who is eternally the Supreme Lord, independent, infinitely capable, infinitely knowledgeable and above all beings, does so to cause illusion to (some) people.

तस्माद्यो महिमा विष्णोः सर्वशास्त्रोदितः स हि ।
नान्यदित्येष ण्सास्त्राणां निर्णयः समुदाहृतः ।

Therefore, only the greatness of Lord Vishnu has been stated in all the shastras; Nothing else; That this is the purport of the shastras has been stated well by knowledgeable people.

भारतार्थस्त्रिधा प्रोक्तः स्वयं भगवतैव हि । २.१२९ ।

129 Hasn’t Bhagavan (Vyasa) Himself stated that the Bharata has three layers of meaning?

मन्वादि केचिद्ब्रुवते ह्यास्तीकादि तथा परे ।
तथोपरिचराद्यन्ये भारतं परिचक्षते । २.१३०।

130 Some say that the Bharata has a “Manvadi” type of meaning; Some claim that it has a “Astikadi” type of meaning; Others say it has a “Uparicharadi” type of meaning.

सकृष्णान् पाण्डवान् गृह्य योऽयमर्थः प्रवर्तते ।
प्रातिलोम्यादिवैचित्र्यात्तमास्तीकं प्रचक्षते । २.१३१ ।

131 Using “Pratilomya” and other narration styles as the background, the meaning that comes about by considering Krishna, Draupadi and the Pandavas as the subject of the epic is known as “Astikadi”

Note: Pratilomya means stating the explanation sometimes apriori and sometimes later.

धर्मो भक्त्यादिदशकः श्रुतादिः शीलवैनयौ ।
सब्रह्मकास्तु ते यत्र मन्वादिं तं विदुर्बुधाः । २.१३२ ।

132 Analysing the Bharata from the point of view of propagating Dharma, the ten attributes including Bhakti and others, Shruti and the other two attributes, Sheela and Vinaya; this is known as “Manvadi” meaning by the knowledgeable.

नारायणस्य नामानि सर्वाणि वचनानि तु ।
तत्सामर्थ्याभिधायीनि तमौपरिचरं विदुः । २.१३३ ।

133 All the statements in the Bharata are verily the names of Lord Narayana Himself; They propagate the greatness of the Lord; The meaning thus derived is known as the “Ouparicharadi” by the learned.

भक्तिर्ज्ञानं सवैराग्यं प्रज्ञा मेधा धृतिः स्थितिः ।
योगः प्राणो बलं चैव वृकोदर इति स्मृतः । २.१३४ ।

134 Bhakti, Vairagya with Jnana, Prajna, Medha, Dhruti, Sthithi, Yoga, Prana and Bala; these ten are verily Vrikodara (Bhimasena) himself.

एतद्दशात्मको वायुस्तस्माद्भीमस्तदात्मकः ।
सर्वविद्या द्रौपदी तु यस्मात्सैव सरस्वती । २.१३५ ।

135 Lord Vayu is the embodiment of these ten attributes; Since Bhima is the form of Vayu himself, he also embodies these ten attributes; Draupadi is Bharati (future Sarasvati) herself; Hence she is the presiding deity for all knowledge.

अज्ञानादिस्वरूपस्तु कलिर्दुर्योधनः स्मृतः ।
विपरीतं तु यज्ज्ञानं दुः शासन इतीरितः । २.१३६ ।
नास्तिक्यं शकुनिर्नाम सर्वदोषात्मकाः परे ।
धार्तराष्ट्रास्त्वहङ्कारो द्रौणी रुद्रात्मको यतः । २.१३७ ।
द्रोणाद्या इन्द्रियाण्येव पापान्यन्ये तु सैनिकाः ।
पाण्डवेयाण्स्च पुण्यानि तेषां विष्णुर्नियोजकः । २.१३८ ।

136-138 Kali, who is the presiding being for ignorance and other such qualities is Duryodhana himself; Dushashana is said to be false (or illusionary) knowledge; Shakuni is the symbol of atheism; The other Kauravas are forms of various defects; Since Ashwathama is the form of Rudra, he represents Ahamkara; Drona and others are representative of the senses; The army of the Kauravas represents sin; The army of the Pandavas represents virtue; Lord Vishnu is the organizer (controller) of all this.

एवमध्यात्मनिष्ठं हि भारतं सर्वमुच्यते ।
दुर्विज्ञेयमतः सर्वैर्भारतं तु सुरैरपि । २.१३९ ।

139 Thus the whole of the Bharata is propagating a spiritual meaning; Therefore, it is impossible for all humans and even devatas to fully comprehend the meaning of the Bharata.

स्वयं व्यासो हि तद्वेद ब्रह्मा वा तत्प्रसादतः ।
तथाऽपि विष्णुपरता भारते सारसङ्ग्रहः । २.१४० ।

140 Lord Vyasa Himself and, with his grace, Brahma, know the meaning of the Bharata; Even thus (being difficult to grasp), the overall gist of the Bharata is that of the supremacy of Lord Vishnu.

इत्यादिव्यासवाक्यैस्तु विष्णूत्कर्षोऽवगम्यते ।
वाय्वादीनां क्रमश्चैव तद्वाक्यैरेव चिन्त्यते । २.१४१ ।

141 These and other statements of Lord Vyasa make the truth about supremacy of Lord Vishnu very clear; The hierarchy of Vayu and others shall also be demonstrated by us through His very statements.

वायुर्हि ब्रह्मतामेति तस्माद्ब्रह्मैव स स्मृतः ।
न ब्रह्मसदृशः कश्चिच्छिवादिषु कथञ्चन । २.१४२ ।

142 Vayu is the one who will attain the post of Brahma! Therefore, he is known as Brahma in the smrutis; There is absolutely none amongst Shiva and others who is similar (equal) to Brahma.

ज्ञाने विरागे हरिभक्तिभावे धृतिस्थितिप्राणबलेषु योगे ।
बुद्धौ च नान्यो हनुमत्समानः पुमान् कदाचित्क्व च कश्चनैव । २.१४३ ।

143 In knowledge, detachment, devotion to Lord Hari, Dhruti, Sthithi, Prana, Bala, Yoga and intellect, there is none equal to Hanuman in these; There never was anyone; There never will be.

Mahabharata Tatparya Nirnaya: Chapter 2: Part 4

पिताऽसि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान् ।
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव । २.८६ ।

86 “You are the father of the sentient and insentient world; You are worthy of worship; You are the One who gives noble advice and you are the best teacher; You have incomparable wealth and in all the three worlds, there is none who is equal to You, let alone greater than You” (Arjuna – Bhagavadgita – 11/43)

परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः । २.८७ ।

87 “Amongst those that are worthy of being known, I shall tell you about one thing that is the best; Having known that, all those who indulge in contemplation shall attain liberation” (Lord Krishna – Bhagavadgita)

ममयोनिर्महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम् ।
सम्भवः सर्वभूतानां ततो भवति भारत । २.८८ ।

88 “O Bharata! Mahalakshmi is my consort; I place the seed of creation in her womb; After that all the living beings are born” (Lord Krishna – Bhagavadgita)

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते । २.८९ ।
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः । २.९० ।
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः । २.९१ ।
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् ।
स सर्वविद्भजति मां सर्वभावेन भारत । २.९२ ।
इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ ।
एतद्बुद्ध्वा बुद्धिमान् स्यात्कृतकृत्यश्च भारत । २.९३ ।

89-93 “In this Universe, there are two kinds of beings; All the sentient beings are ‘Kshara’; Mahalakshmi who is formless just like the sky is ‘Akshara’; He who is different and better than these Kshara and Akshara beings has been termed as ‘Paramatma’; He is the most capable One and he enters the three worlds and bears them; In this way, by being different from Kshara and better than even Akshara, I have been known in all Vedas and shastras as ‘Purushottama’; The one, without any illusion, knows me thus as the Purushottama, will be known as the truly knowledgeable person and will serve me in all manners; O sinless Bharata! I have revealed the most secret knowledge to you; One who understands this will obtain direct knowledge and be liberated” (Lord Krishna – Bhagavadgita – Chapter 15)

द्वौ भूतसर्गौ लोकेऽस्मिन् दैव आसुर एव च ।
दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु । २.९४ ।

94 “O Partha! In this world, living beings have two kinds of inherent nature within them; I have already explained the Daiva nature to you; I shall now explain the nature of Asuras (evil); Listen” (Lord Krishna – Bhagavadgita)

असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् ।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान् सुखी । २.९५ ।

95 “This world is unreal; unestablished; without a Supreme One; not having a cause-result connection; desire is the main cause of creation” (Lord Krishna – Bhagavadgita)

ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान् सुखी । २.९५ ।
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः

“With this kind of an outlook, they becomes knowledge-less, with the mindset of indulging in petty things, performing terrifying activities, and take birth in various yugas and perform activities detrimental to the world; I am the Supreme One, the possessor of all kinds of wealth, sinless, most capable, eternally blissful; who else exists in this Universe like me?; They hate Me who is inside of them and all others and they feel jealous” (Lord Krishna – Bhagavadgita)

तानहं द्विषतः क्रूरान् सं सारेषु नराधमान् ।
क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु । २.९६ ।
आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि ।
मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् । २.९७ ।

96-97 “Those lowly beings, who are constantly hateful of others and are cruel and inauspicious, I put them into this world again and again; I cause them to be born in the wombs of evil always; These people of tamasic nature will be born in evil wombs birth after birth and will never attain me and will surely attain the lowest worlds (Tamas)” (Lord Krishna – Bhagavadgita)

सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्विकम् । २.९८ ।

98 “That knowledge which teaches that the Lord is unique and different from all and yet resides in all as the very basis of all sentient and insentient beings is known as Satvik knowledge.” (Lord Krishna – Bhagavadgita)

सर्वगुह्यतमं भूयः शृणु मे परमं वचः ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् । २.९९ ।
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे । २.१०० ।

99-100 “Listen to My words which is a secret and is the best amongst all tools; You are very dear to me; This is certain; Therefore, I am revealing that which is good to you. Place your mind in Me; Become My devotee; Perform yagnas for My sake; Bow to Me; You shall attain Me; You are dear to Me; Therefore I take oath and narrate the truth to you” (Lord Krishna – Bhagavadgita)

पञ्चरात्रस्य कृत्स्नस्य वक्ता नारायणः स्वयम् ।
सर्वेष्वेतेषु राजेन्द्र ज्ञानेष्वेतद्विशिष्यते । २.१०१ ।

101 The entire Pancharatra has been narrated by Lord Narayana Himself; This is superior to all other Shastras, O King! (Mahabharata – Shanti Parva)

ज्ञानेष्वेतेषु राजेन्द्र साङ्ख्यपाण्सुपतादिषु ।
यथायोगं यथान्यायं निष्ठा नारायणः परः । २.१०२ ।

102 O King! The other shastras like Sankhya, Pashupata and others are acceptable only to the extent where their statements are in accordance (to the Pancharatra) and have been interpreted with the reference (of the Pancharatra) to establish the supremacy of Lord Narayana. (Mahabharata – Shanti Parva)

पञ्चरात्रविदो मुख्या यथाक्रमपरा नृप ।
एकान्तभावोपगता वासुदेवं विशन्ति ते । २.१०३ ।

103 O King! Those who know the Pancharatra are the principals; They obtain the knowledge of the hierarchy of souls and will obtain undiluted devotion to Him and will enter Vasudeva. (Mahabharata – Shanti Parva)

(जनमेजय उवाच)
बहवः पुरुषा ब्रह्मन्नुताहो एक एव तु ।
को ह्यत्र पुरुषण्स्रेष्ठस्तं भवान् वक्तुमर्हति । २.१०४ ।

104 Janamejaya said “O Brahman! Are chetanas many? Or are they all One? Who is the best amongst them? Kindly reveal Him to me” (Mahabharata)

वैशम्पायन उवाच
नैतदिच्छन्ति पुरुषमेकं कुरुकुलोद्वह ।
बहूनां पुरुषाणां हि यथैका योनिरुच्यते ।
तथा तं पुरुषं विश्वमाख्यास्यामि गुणाधिकम् । २.१०५ ।

105 Vaishampayana said “O Jewel of the Kuru clan! Knowledgeable people will not accept the argument that the soul is one; Just like there is just one cause behind the birth of many purushas, similarly Lord Vishnu, who is complete and is overflowing with auspicious attributes, exists; Thus I would say” (Mahabharata)

आह ब्रह्मैतमेवार्थं महादेवाय पृच्छते ।
तस्यैकस्य ममत्वं हि स चैकः पुरुषो विराट् । २.१०६ ।

106 Brahma also told Rudra the same thing when questioned “That ego which causes possessiveness is apt only for Lord Vishnu; He is independent, full of attributes and Supreme”

अहं ब्रह्मा चाऽद्य ईशः प्रजानां
तस्माज्जातस्त्वं च मत्तः प्रसूतः ।
मत्तो जगत्स्थावरं जङ्गमं च
सर्वे वेदा सरहस्याण्स्च पुत्र । २.१०७ ।

107 “Dear Son! I, the first amongst people and the Lord of all, was also born from Him; You came about from me; This entire sentient and insentient world was created by me; It was by me that all the Vedas and Upanishads were propagated”

तथैव भीमवचनं धर्मजं प्रत्युदीरितम् ।
ब्रह्मेशानादिभिः सर्वैः समेतैर्यद्गुणां शकः ।
नावसाययितुं शक्यो व्याचक्षाणैश्च सर्वदा । २.१०८ ।

108 Bhimasena’s words to Dharmaraja is also along similar lines “Even if Brahma, Rudra and others get together and continuously narrate, they wouldn’t be capable of describing even a fraction of one attribute of Lord Hari completely and satisfactorily..

स एष भगवान् कृष्णो नैव केवलमानुषः ।
यस्य प्रसादजो ब्रह्मा रुद्रश्च क्रोधसम्भवः । २.१०९ ।

109 “..That Supreme Lord is this Krishna Himself; He is not an ordinary human; Even Brahma was born due to His grace; Rudra was born due to His anger”

वचनं चैव कृष्णस्य ज्येष्ठं कुन्तीसुतं प्रति ।
रुद्रं समाण्स्रिता देवा रुद्रो ब्रह्माणमाण्स्रितः ।
ब्रह्मा मामाण्स्रितो नित्यं नाहं किञ्चिदुपाण्स्रितः । २.११० ।

110 Lord Krishna’s words towards the eldest son of Kunti is also similar “Devatas always resort to Rudra; Shiva always resorts to Brahma; Brahma always resorts to My grace; I am not under anybody’s refuge”

यथाSश्रितानि ज्योतीं षि ज्योतिः श्रेष्ठं दिवाकरम् ।
एवं मुक्तगणाः सर्वे वासुदेवमुपाण्स्रिताः ” । २.१११ ।

111 “Just like how Jyotis are always under the refuge of Diwakara (Sun), similarly all the liberated souls are forever dependent upon Lord Vasudeva”

भविष्यत्पर्वगं चापि वचो व्यासस्य सादरम् ।
वासुदेवस्य महिमा भारते निर्णयोदितः । २.११२ ।
तदर्थास्तु कथाः सर्वा नान्यार्थं वैष्णवं यशः ।
तत्प्रतीपं तु यद्दृश्येन्न तन्मम मनीषितम् । २.११३ ।

119, 120 Even in the Bhavishyat Parva, the decisive statements of Lord Veda Vyasa are similar “The greatness of Lord Vasudeva has been decisively stated in the Mahabharata; All the other stories have been narrated with this in mind; The stories narrating the greatness of Lord Vishnu do not have any other reason for being stated; If there is anything that goes against the Supremacy of Lord Vishnu, then that is not my position” 

Mahabharata Tatparya Nirnaya: Chapter 2: Part 3

नम्यत्वमुक्तमुभयत्र यतस्ततोऽस्य मुक्तैरमुक्तिगगणैश्च विनम्यतोक्ता ।
इत्थं हि सर्वगुणपूर्तिरमुष्य विष्णोः प्रस्ताविता प्रथमतः प्रतिजानतैव । २.५७ ।

57 In this way, since the worshippability of Lord Vishnu has been strongly propounded in both halves of the shloka, the divine quality of being prayed on to has been especially brought out. Therefore, in the very first shloka of the epic itself, the Supreme nature of Lord Vishnu being full of auspicious attributes has been brought out.

“कृष्णो यज्ञैरिज्यते सोमपूतैः कृष्णो वीरैरिज्यते विक्रमद्भिः ।
कृष्णो वन्यैरिज्यते सम्मृशानैः कृष्णो मुक्तैरिज्यते वीतमोहैः ” । २.५८ ।

58 Lord Krishna is worshipped by those purified by consumption of Soma, and worshipped by Yajnas. Lord Krishna is worshipped by the brave involved in brave acts. Lord Krishna is worshipped by those Vanaprasthas involved in knowledge seeking activities. Lord Krishna is worshipped through Dhyana by the liberated who do not have any attachment.

सृष्टा ब्रह्मादयो देवा निहता येन दानवाः ।
तस्मै देवादिदेवाय नमस्ते शार्ङ्गधारिणे । २.५९ ।

59 Due to whom Brahma and others are created and Danavas are destroyed, that Lord of the lords, that primordial Being, O beholder of the Shranga bow, I bow to you!

स्रष्टृत्वं देवानां मुक्तिस्रष्टृत्वमुच्यते नान्यत् ।
उत्पत्तिर्दैत्यानामपि यस्मात्सम्मिता विशेषोऽयम् । २.६० ।

60 In this context, the ‘creation’ of devatas means granting them Mukti; nothing else. Because the word ‘creation’ is equally applicable to Daityas; hence the special meaning.

अथ च दैत्यहतिस्तमसि स्थिरा नियतसं स्थितिरेव न चान्यथा ।
तनुविभागकृतिः सकलेष्वियं नहि विशेषकृता सुरदैत्यगा । २.६१ ।

61 Similarly, the word ‘destruction’ with respect to Daityas indicates placing them in eternal hell; and not just ‘killing’. This is because the destruction in the form ending the physical form is equally applicable to all Jivas; hence it wouldn’t indicate the speciality when it comes to Daityas.

तमिममेव सुरासुरसञ्चये हरिकृतं प्रविशेषमुदीक्षितुम् ।
प्रतिविभज्य च भीमसुयोधनौ स्वपरपक्षभिदा कथिता कथा । २.६२ ।

62 In order to indicate this special purport, Lord Hari, in the form of Veda Vyasa, has kept the group of devatas and daityas and made Bhima and Suyodhana as opponents and created the difference of own group and opponents’ group and narrated the story (of the Bharata).

“नमो भगवते तस्मै व्यासायामिततेजसे ।
यस्य प्रसादाद्वक्ष्यामि नारायणकथामिमाम् । २.६३ ।

63 I offer my prayers to Sri Vyasa, who has unlimited radiance and is full of auspicious attributes. Due to His grace, I am narrating the story of Lord Narayana here.

वासुदेवस्तु भगवान् कीर्तितोऽत्र सनातनः ।
प्रतिबिम्बमिवाऽदर्शे यं पश्यन्त्यात्मनि स्थितम् । २.६४ ।

64 The story of that Lord Vasudeva, whose presence inside the Jivas is seen like the reflection from a mirror by the Rishis, who is eternal and is supreme; that story has been narrated here.

नास्ति नारायणसमं न भूतं न भविष्यति ।
एतेन सत्यवाक्येन सर्वार्थान् साधयाम्यहम् । २.६५ ।

65 There is nothing that is equal to Narayana; there never has been; there never will be. From this truth, I shall determine all other purports.

आद्यन्तयोरित्यवदत्स यस्माद्व्यासात्मको विष्णुरुदारशक्तिः ।
तस्मात्समस्ता हरिसद्गुणानां निर्णीतये भारतगा कथैषा । २.६६ ।

66 Since the grateful Lord Vishnu, in the form of Veda Vyasa, has stated thus in the beginning and end, it can be concluded that the story of the Bharata is intended to convey the purport of Lord Hari’s auspicious attributes.

“सत्यं सत्यं पुनः सत्यमुद्धृत्य भुजमुच्यते ।
वेदशास्त्रात्परं नास्ति न दैवं केशवात्परम्” । २.६७ ।

67 I will raise both my arms and proclaim loudly “This is the truth, truth and nothing but the truth”. “There is no shastra greater than the Vedas; There is no God greater than Keshava”

(This is a statement from the Ashcharya Parva of the Hari Vamsha)

“आलोड्य सर्वशास्त्राणि विचार्य च पुनः पुनः ।
इदमेकं सुनिष्पन्नं ध्येयो नारायणः सदा” । २.६८ ।

68 If all the shastras are churned and the meaning is interpreted after repeated thinking, the main purport that comes out is this “Lord Narayana is always worthy of being meditated upon”.

“स्मर्तव्यः सततं विष्णुर्विस्मर्तव्यो न जातुचित् ।
सर्वे विधिनिषेधाः स्युरेतयोरेव किङ्कराः ” । २.६९ ।

69 Lord Vishnu must be remembered at all times; He must never be forgotten. All other rules & restrictions are subservient to this main requirement.

को हि तं वेदितुं शक्तो यो न स्यात्तद्विधोऽपरः ।
तद्विधश्चापरो नास्ति तस्मात्तं वेद सः स्वयम् । २.७० ।

70 Who else can understand Him since there is none like Him? Since there is none like Him, only He understands Himself.

को हि तं वेदितुं शक्तो नारायणमनामयम् ।
ऋते सत्यवतीसूनोः कृष्णाद्वा देवकीसुतात् । २.७१ ।

71 Apart from the son of Satyavati (Vyasa) and the son of Devaki (Krishna), who else can be capable of understanding that defectless Lord Narayana?

अप्रमेयोऽनियोज्यश्च स्वयं कामगमो वशी ।
मोदत्येष सदा भूतैर्बालः क्रीडनकैरिव । २.७२ ।

72 Lord Hari can never be comprehended fully by anyone; He cannot be controlled by anyone else; He is independent and has His own will; He has everything under His control; He is forever playing with creation and other activities just like a kid plays with toys.

न प्रमातुं महाबाहुः शक्योऽयं मधुसूदनः ।
परमात्परमेतस्माद्विश्वरूपान्न विद्यते । २.७३ ।

73 Lord Madhusudana, the one with immense shoulders can never be comprehended fully by anyone; There is no other form which is superior to the complete form of the Paramatma.

वसुदेवसुतो नायं नायं गर्भेऽवसत्प्रभुः ।
नायं दशरथाज्जातो न चापि जमदग्नितः । २.७४ ।

74 The Lord is not the son of Vasudeva; nor did He reside in the womb of Devaki. The Lord was not born because of either Dasharatha or Jamadagni.

जायते नैव कुत्रापि म्रियते कुत एव तु ।
न वेध्यो मुह्यते नायं बद्ध्यते नैव केनचित् ।
कुतो दुःखं स्वतन्त्रस्य नित्यानन्दैकरूपिणः । २.७५ ।

75 He is never born at all; then how can He die? He is never to be killed by anyone; He never gets attached to anyone; He never gets caught by anyone; For someone who is forever independent and is of the form which is pure bliss, how can there be sorrow at all?

ईशन्नपि हि देवेशः सर्वस्य जगतो हरिः ।
कर्माणि कुरुते नित्यं कीनाण्स इव दुर्बलः । २.७६ ।

76 Even though Lord Hari is the Lord of all devatas and the Lord of the Universe, He performs activities always just like ordinary weak humans. This is definite!

नाऽत्मानं वेद मुग्धोऽयं दुःखी सीतां च मार्गते ।
बद्धः शक्रजितेत्यादि लीलैषाऽसुरमोहिनी । २.७७ ।

77 “He doesn’t know Himself; He is innocent, is sorrowful; He didn’t find Sita and went in search of her; He got arrested by Indrajit”; these and other such gameful activities were all done to create illusion in Asuras.

मुह्यते शस्त्रपातेन भिन्नत्वग्रुधिरस्रवः ।
अजानन् पृच्छति स्मान्यां स्तनुं त्यक्त्वा दिवं गतः । २.७८ ।
इत्याद्यसुरमोहाय दर्शयामास नाट्यवत् ।
अविद्यमानमेवेशः कुहकं तद्विदुः सुराः । २.७९ ।

78-79 “He gets disillusioned by attack with weapons; He bleeds due to cuts on the skin; He asks others due to ignorance; He dies after leaving this body”; All such acts are done by Him just like a magician performs tricks for causing illusion to Asuras. Actually, He doesn’t have any such defects. Devatas know that He does all this to cause illusion to Asuras.

प्रादुर्भावा हरेः सर्वे नैव प्रकृतिदेहिनः ।
निर्दोषा गुणसम्पूर्णा दर्शयन्त्यन्यथैव तु । २.८० ।
दुष्टानां मोहनार्थाय सतामपि तु कुत्रचित् ।
यथायोग्यफलप्राप्त्यै लीलैषा परमात्मनः ” । २.८१ ।

80-81 All the appearances of Lord Hari are unnatural (not subject to the rules of nature); He does not have a nature governed body; Similarly, they are defectless and full of auspicious attributes; Only to fool evil people, He appears otherwise. Sometimes, in order to ensure that they get results according to their yogyata, He sometimes fools noble souls also. On the whole, everything is a game by the Lord.

“ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः ।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते” । २.८२ ।

82 “I will teach you my normal and special greatness in full. After knowing these, there will be no other topic that you will need to know” (Bhagavadgita – Lord Krishna)

“अहं कृत्स्नस्य जगतः प्रभवः प्रल्. अयस्तथा ।
मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय” । २.८३ ।

83 “I am the reason behind the creation and also the destruction of the Universe; O Dhananjaya, there is no other Superior being than me”(Bhagavadgita – Lord Krishna)

“अवजानन्ति मां मूढा मानुषीं तनुमाण्स्रितम्” ।
“मोघाण्सा मोघकर्माणो मोघज्ञाना विचेतसः ।
राक्षसीमासुरीं चैव प्रकृतिं मोहनीं श्रिताः” । २.८४ ।

84 “Those ignorant people who do not understand the complete and attribute filled Supreme form of mine, think of me as having a human body and insult me. The desires of evil people will never be fulfilled; All of their activities will go futile; Their knowledge will go waste; Their minds are always against true knowledge; They have taken refuge in the evil nature which destroys the mind” (Bhagavadgita – Lord Krishna)

“महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाण्स्रिताः ।
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम्”। २.८५ ।

85 “O Partha! Those of noble nature and who qualify for Mukti realize me as being the cause for all creation and and as one who has no end (destruction), and stay away from sensory pleasures and worship me” (Bhagavadgita – Lord Krishna)

Mahabharata Tatparya Nirnaya: Chapter 2: Part 2

तस्माद्बलप्रवृत्तस्य रामकृष्णात्मनो हरेः ।
अन्तरङ्गं हनूमां श्च भीमस्तत्कार्यसाधकौ । २.३३ ।

33 Therefore, in the avataras of Lord Hari that involves strength such as Rama and Krishna, Hanuman and Bhimasena are the confidantes and are the chief servants of the Lord in accomplishing the tasks.

ब्रह्मात्मको यतो वायुः पदं ब्राह्ममगात्पुरा ।
वायोरन्यस्य न ब्राह्मं पदं तस्मात्स एव सः । २.३४ ।

34 The one who was Vayu deva in the previous Kalpa is the one who is Brahma in the current kalpa. Apart from Vayu, no one ever gets the position of Brahma; hence Vayu himself is Brahma.

यत्र रूपं तत्र गुणाः भक्त्याद्यास्त्रीषु नित्यशः ।
रूपं हि स्थूलदृष्टीनां दृश्यं व्यक्तं ततो हि तत् । २.३५ ।

35 ‘Those who have attractive form always have devotion and other attributes’ is the general rule with respect to women. Since attractive form is what is noticed by those who have ordinary outlook, this rule exists.

प्रायो वेत्तुं न शक्यन्ते भक्त्याद्यास्त्रीषु यत्ततः ।
यासां रूपं गुणास्तासां भक्त्याद्या इति निश्चयः । २.३६ ।

36 Since in women, it is very difficult to determine devotion and other attributes even in attempted in other ways, it is generally ruled that those who have attractive form have devotion and other auspicious attributes. (Note: attractive form here is not meant to just indicate an attractive body).

तच्च नैसर्गिकं रूपं द्वात्रिं शल्लक्षणैर्युतम् ।
नालक्षणं वपुर्मात्रं गुणहेतुः कथञ्चन । २.३७ ।

37 That form must be natural and must contain the 32 auspicious attributes. A body that does not contain these auspicious attributes will never become an instrument that conveys devotion and other qualities.

आसुरीणां वरादेस्तु वपुर्मात्रं भविष्यति ।
न लक्षणान्यतस्तासां नैव भक्तिः कथञ्चन । २.३८ ।

38 Even asura women obtain a beautiful body due to boons and other reasons. But they will never obtain auspicious attributes; therefore they will never possess devotion in any way.

तस्माद्रूपगुणोदारा जानकी रुग्मिणी तथा ।
सत्यभामेत्यादिरूपा ण्स्रीः सर्वपरमा मता । २.३९ ।

39 Therefore the shastras opine that Mahalakshmi, who has the form of Sita, Rukmini, Satyabhama and others has all the auspicious attributes and is therefore the supreme one amongst women.

ततः पश्चाद्द्रौपदी च सर्वाभ्यो रूपतो वरा ।
भूभारक्षपणे साक्षादङ्गं भीमवदीशितुः । २.४० ।

40 Amongst female Jivas, after Mahalakshmi, Draupadi is the best. Therefore, in the work of the Lord in reducing the weight on earth, she is directly an instrument just like Bhima.

हन्ता च वैरहेतुश्च भीमः पापजनस्य तु ।
द्रौपदी वैरहेतुः सा तस्माद्भीमादनन्तरा । २.४१ ।

41 Bhima is the chief target of hatred of evil people and also their destructor; Draupadi is just the target of hatred. Therefore, in aiding the work of the Lord, she comes next to Bhima.

बलदेवस्ततः पश्चात्ततः पश्चाच्च फल्गुनः ।
नरावेशादन्यथा तु द्रौणिः पश्चात्ततोऽपरे । २.४२ ।

रामवज्जाम्बवत्याद्याः षट्ततो रेवती तथा ।

42 After Draupadi, the chief aide in the work of Lord is Balarama; after him comes Arjuna due to the avesha of Nara; otherwise after Balarama it is Ashwathama who is the main aide. Jambavati and other shanmahishis are aides like Balarama; then comes Revati.

लक्ष्मणो हनुमत्पश्चात्ततो भरतवालिनौ ।
शत्रुघ्नस्तु ततः पश्चात्सुग्रीवाद्यास्ततोऽवराः । २.४३ ।

 

43 After Hanumanta comes Lakshmana; After him comes Bharata and Vali; after them it is Shatrughna; Sugreeva and others come below him.

रामकार्यं तु यैः सम्यक्स्वयोग्यं न कृतं पुरा ।
तैः पूरितं तत्कृष्णाय बीभत्स्वाद्यैः समन्ततः । २.४४ ।

44 Those like Vali and others who could not fulfill their role appropriately during the activity of Lord Rama did so and completed it during the activity of Lord Krishna.

अधिकं यैः कृतं तत्र तैरूनं कृतमत्र तत् ।
कर्णाद्यैरधिकं यैस्तु प्रादुर्भावद्वये कृतम् ।
विविदाद्यैर्हि तैः पश्चाद्विप्रतीपं कृतं हरेः । २.४५ ।
प्रादुर्भावद्वये ह्यस्मिन् सर्वेषां निर्णयः कृतः ।

45, 46 Those who did the service of the Lord in excess of their yogyata did lesser service subsequently (Rama avatara and Krishna avatara respectively). Karna, Vivida and others did excess service during both the appearances of the Lord. But they lost their undeserved merit in the same appearances due to activities which were against Lord Hari. On the whole, the decision of each individual’s sadhana took place during these two appearances itself.

नैतयोरकृतं किञ्चिच्छुभं वा यदि वाऽशुभम् ।
अन्यत्र पूर्यते क्वापि तस्मादत्रैव निर्णयः । २.४६ ।

पश्चात्तनत्वात्कृष्णस्य वैशेष्यात्तत्र निर्णयः ।
प्रादुर्भावमिमं यस्माद्गृहीत्वा भारतं कृतम् । २.४७ ।

47 The decisions about merits and sins has happned in these two appearances itself and will not happen in any subsequent appearances (of the individuals). Therefore, the hierarchy of each one is decided in these two itself. By virtue of being the second appearance (of the two), the time of Krishna avatara is especially the occasion when these aspects got decided. Therefore, the Bharata has been composed with these appearances as one of the main themes.

उक्ता रामकथाऽप्यस्मिन्मार्कण्डेयसमास्यया ।
तस्माद्यद्भारते नोक्तं तद्धि नैवास्ति कुत्रचित् ।

48 In the Markandeya Samasya parva, the story of Lord Rama has also been narrated. Therefore, there is nothing that is not narrated in the Bharata at all.

अत्रोक्तं सर्वशास्त्रेषु नहि सम्यगुदाहृतम्” । २.४८ ।
इत्यादि कथितं सर्वं ब्रह्माण्डे हरिणा स्वयम् ।

49 What has been narrated here has not been narrated in such detail and totality in any other shastra. These and other facts have been told by Lord Hari himself in the Brahmanda Purana.

मार्कण्डेयेऽपि कथितं भारतस्य प्रशं सनम् । २.४९ ।
“देवतानां यथा व्यासो द्विपदां ब्राह्मणो वरः ।
आयुधानां यथा वज्रमोषधीनां यथा यवाः ।
तथैव सर्वशास्त्राणां महाभारतमुत्तमम्” । २.५० ।

50 Even in the Markandeya Purana, ther Bharata has been praised as “Just like Vyasa amongst devatas, Brahmins amongst humans, Vajraayudha amongst weapons and wheat amongst cereals, similarly Bharata is the best amongst shastras”.

वायुप्रोक्तेऽपि तत्प्रोक्तं भारतस्य प्रशं सनम् ।
“कृष्णद्वैपायनं व्यासं विद्धि नारायणं प्रभुम् ।
को ह्यन्यः पुण्डरीकाक्षान्महाभारतकृद्भवेत्” । २.५१ ।
एवं हि सर्वशास्त्रेषु पृथक्पृथगुदीरितम् ।

50-52 The Bharata has been praised in the Vayu Prokta as well. “Know Lord Veda Vyasa as the Lord of all Narayana Himself; Who else but Him is capable of composing a work such as the Bharata”. In this way, the greatness of Mahabharata has been stated separately in all shastras.

All the topics being mentioned by us (in this tatparya nirnaya) have been stated in all the shastras.

उक्तोऽर्थः सर्व एवायं माहात्म्यक्रमपूर्वकः । २.५२ ।

भारतेऽपि यथा प्रोक्तो निर्णयोऽयं क्रमेण तु।
तथा प्रदर्शयिष्यामस्तद्वाक्यैरेव सर्वशः । २.५३ ।

53 All these interpretative decisions of the shastras have been stated in the Mahabharata. Using the statements of the Bharata itself, we shall now show how those shastraic truths have been stated in the epic.

“नारायणं सुरगुरुं जगदेकनाथं
भक्तप्रियं सकललोकनमस्कृतं च ।
त्रैगुण्यवर्जितमजं विभुमाद्यमीशं
वन्दे भवघ्नममरासुरसिद्धवन्द्यम्” । २.५४।

54 I bow to that Lord Narayana who is the Guru of the devatas, who is the Lord of the world, who is dear to the devotees, who is worshipped by the entire Universe, who is devoid of the natural Gunas (satva, rajas, tamas), who is without birth, who is all pervading, who is the primordial being, who is full of all attributes and who is worshipped by Amaras, Asuras and Siddhas.

Note: (This is the actual mangalacharana shloka of the Mahabharata, available nowadays only in a few southern recensions of the epic).

ज्ञानप्रदः स भगवान् कमलाविरिञ्चशर्वादिपूर्वजगतो निखिलाद्वरिष्ठः ।
भक्त्यैव तुष्यति हरिप्रवणत्वमेव सर्वस्य धर्म इति पूर्वविभागसं स्थः । २.५५ ।

55 In the first half of the above shloka, it has been clearly mentioned that the Lord is the giver of knowledge to Mahalakshmi, Brahma, Rudra and the rest of the Universe; Also stated is that He is superior to all, gets pleased only with devotion; It has also been stated that surrendering to Him is the duty of all.

निर्दोषकः सृतिविहीन उदारपूर्णसं विद्गुणः प्रथमकृत्सकलात्मशक्तिः ।
मोक्षैकहेतुरसुरूपसुरैश्च मुक्तैर्वन्द्यः स एक इति चोक्तमथोत्तरार्धे । २.५६ ।

56 In the second half of the shloka, it has been brought out clearly that He is without any defects, without attachment, Supreme, has all auspicious attributes, is the creator of the Universe and responsible for all activity, is worshipped by all devatas and by those liberated and that He is without any differences in any of His forms.

Mahabharata Tatparya Nirnaya: Chapter 2: Part 1

|| OM namo bhagavate vasudevaya OM ||

अथ द्वितीयोऽध्यायः
(वाक्योद्धारः )

जयति हरिरचिन्त्यः सर्वदेवैकवन्द्यः परमगुरुरभीष्टावाप्तिदः सज्जनानाम् ।
निखिलगुणगणार्णो नित्यनिर्मुक्तदोषः सरसिजनयनोऽसौ श्रीपतिर्मानदो नः । २.१ ।

1 The One who can never be grasped by thought; One who is worshipped by all devatas; One who is the Guru for Brahma and others; One who fullfils the desires of noble people; One who is the ocean of all groups of auspicious attributes; One who is always free from all defects; One with lotus shaped eyes; The Lord of Mahalakshmi; One who grants knowledge to all of us; That Lord Hari is Supreme.

उक्तः पूर्वेऽध्याये शास्त्राणां निर्णयः परो दिव्यः ।
श्रीमद्भारतवाक्यान्येतैरेवाध्यवस्यन्ते । २.२ ।

2 In the previous chapter, the decisive commentary over shastras proclaiming supremacy of the Paramatma has been made. Now the purport of the statements of the Mahabharata will be decisively brought out using the same statements of shastra.

क्वचिद्ग्रन्थान् प्रक्षिपन्ति क्वचिदन्तरितानपि ।
कुर्युः क्वचिच्च व्यत्यासं प्रमादात्क्वचिदन्यथा । २.३ ।

3 In some places, shlokas have been inserted; In other places, shlokas that go against one’s philosophy have been removed; In some places, shlokas have been re-arranged; Along with this, due to wrong knowledge and illusion, the contents of the work have been distorted.

अनुत्सन्ना अपि ग्रन्था व्याकुला इति सर्वशः ।
उत्सन्नाः प्रायशः सर्वे कोट्यं शोऽपि न वर्तते । २.४ ।

4 Those works which are currently extant also have such distortions; Amongst works, those which are now not available are more in number. Even one fraction of the works among a crore are not available nowadays.

ग्रन्थोऽप्येवं विलुल्. इतः किम्वर्थो देवदुर्गमः ।
कलावेवं व्याकुलिते निर्णयाय प्रचोदितः । २.५ ।

हरिणा निर्णयान् वच्मि विजानं स्तत्प्रसादतः ।
शास्त्रान्तराणि सञ्जानन् वेदां श्चास्य प्रसादतः । २.६ ।

5, 6 When such is the state of written works itself, what else can be said of those shastras which even devatas find it difficult to comprehend? In Kali Yuga, when works are distorted in this fashion, in order to establish the correct purport of these works, I will provide decisive comments on them, due to the inspiration and grace of Lord Hari. I have understood other shastras and the Vedas also only due to His grace.

देशे देशे तथा ग्रन्थान् दृष्ट्वा चैव पृथग्विधान् ।
यथा स भगवान् व्यासः साक्षान्नारायणः प्रभुः । २.७ ।
जगाद भारताद्येषु तथा वक्ष्ये तदीक्षया ।
सङ्क्षेपात्सर्वशास्त्रार्थं भारतार्थानुसारतः ।

7, 8 With the grace of Lord Hari, I have understood the purport of the various granthas found in different parts of the country; Having done so, I shall now describe the true meaning of the shastras, as also conveyed by the Mahabharata, just like how Bhagavan Vyasa, who is Lord Narayana himself, has conveyed in His various granthas.

निर्णयः सर्वशास्त्राणां भारतं परिकीर्तितम् । २.८ ।

“भारतं सर्ववेदाण्स्च तुलामारोपिताः पुरा ।
देवैर्ब्रह्मादिभिः सर्वैरृषिभिश्च समन्वितैः ।
व्यासस्यैवाऽज्ञया तत्र त्वत्यरिच्यत भारतम्” । २.९ ।

8, 9 It is said that Mahabharata is the decisive grantha when it comes to understanding the purport of all shastras. Once earlier, under the orders of Bhagavan Vyasa, Mahabharata (on one side) and all the other Vedas (on the other side) were put on a weighing scale by Brahma, devatas and all Rishis. Then, Mahabharata outweighed all the other shastras.

“महत्वाद्भारवत्वाच्च महाभारतमुच्यते ।
निरुक्तमस्य यो वेद सर्वपापैः प्रमुच्यते”२८ । २.१० ।

10 Since it is both Mahaa (supreme) and also Bhaara (heavy, in terms of content), it is known as Mahabharata. One who understands the true meaning of this, will be liberated from all sins one has committed.

“निर्णयः सर्वशास्त्राणां सदृष्टान्तो हि भारते ।
कृतो विष्णुवशत्वं हि ब्रह्मादीनां प्रकाण्सितम् । २.११ ।

यतः कृष्णवशे सर्वे भीमाद्याः सम्यगीरिताः ।

11 In the Bharata, all philosophical truths of the shastras have been brought out through examples/analogies. Since it has shown that Bhima and all others are under the control of Lord Krishna, it clearly propagates the truth that Brahma and others are all under the control of Lord Vishnu.

सर्वेषां ज्ञानदो विष्णुर्यशोदातेति चोदितः । २.१२ ।

12 It has been told of Lord Vishnu as the giver of knowledge and the giver of success.

यस्माद्व्यासात्मना तेषां भारते यश ऊचिवान् ।
ज्ञानदश्च शुकादीनां ब्रह्मरुद्रादिरूपिणाम् । २.१३ ।

13 In the Bharata, in the form of Vyasa, He has given success by stating the greatness of Bhima and others; And by giving the truth to the avataras of Brahma, Rudra and others in the form of Shukacharya and others, He has given knowledge.

ब्रह्माधिकश्च देवेभ्यः शेषाद्रुद्रादपीरितः ।
प्रियश्च विष्णोः सर्वेभ्य इति भीमनिदर्शनात् । २.१४ ।

14 By the example of Bhimasena, it has been stated that Brahma is greater than other devatas, greater than even Sesha and Rudra; And it has also been brought out that he is much more dearer to Lord Vishnu than the others.

भूभारहारिणो विष्णोः प्रधानाङ्गं हि मारुतिः ।
मागधादिवधादेव दुर्योधनवधादपि । २.१५ ।

15 In the plans of Lord Vishnu to reduce the weight of the earth, Maruti is His principal instrument; And this has been underlined by the killing of Jarasandha and by the killing of Duryodhana and others.

यो य एव बलज्येष्ठः क्षत्रियेषु स उत्तमः ।
अङ्गं चेद्विष्णुकार्येषु तद्भक्त्यैव न चान्यथा । २.१६ ।

16 Among Kshatriyas, who ever is more and more stronger, he is better; But such strength should be an aid in performing the duty of the Lord; It should be present along with devotion towards Lord Vishnu; Else it will never be good.

बलं नैसर्गिकं तच्चेद्वरास्त्रादेस्तदन्यथा ।
अन्यावेशनिमित्तं चेद्बलमन्यात्मकं हि तत् । २.१७ ।

17 Such strength will aid as a route to superiority only if it is natural; If the power is due to boons, weapons, etc, it will not act as an instrument for superiority; On the other hand, it will be detrimental; If the strength is due to the avesha of others, then that strength is purely because of the avesha.

देवेषु बलिनामेव भक्तिज्ञाने न चान्यथा ।
स एव च प्रियो विष्णोर्नान्यथा तु कथञ्चन । २.१८ ।

18 In devatas, those who have strength have devotion and knowledge; Else it isn’t present; And similarly, only the powerful one is dear to Lord Vishnu; Else he cannot be dear to Him.

तस्माद्यो यो बलज्येष्ठः स गुणज्येष्ठ एव च ।
बलं हि क्षत्रिये व्यक्तं ज्ञायते स्थूलदृष्टिभिः । २.१९ ।

19 Therefore, whoever is superior in terms of strength is also superior in terms of auspicious attributes; For those who observe at a gross level, it is strength that is easily visible amongst kshatriyas, isn’t it?

ज्ञानादयो गुणा यस्माज्ज्ञायन्ते सूक्ष्मदृष्टिभिः ।
तस्माद्यत्र बलं तत्र विज्ञातव्या गुणाः परे । २.२० ।

20 Knowledge and other attributes are visible only with an acute eye; Therefore it is to be understood that there is knowledge and other attributes where strength exists.

देवेष्वेव न चान्येषु वासुदेवप्रतीपतः ।
क्षत्रादन्येष्वपि बलं प्रमाणं यत्र केशवः ।
प्रवृत्तो दुष्टनिधने ज्ञानकार्ये तथैव च । २.२१ ।

21 The rule of knowledge being present in higher proportion where higher strength is present is only applicable in case of devatas and not others; For others, since they are haters of Lord Vishnu, this rule isn’t applicable. When Lord Keshava takes avatara for destruction of evil and propagation of true knowledge, strength becomes a measure of position in the hierarchy not just for kshatriyas, but also for brahmanas and other varnas.

अन्यत्र ब्राह्मणानां तु प्रमाणं ज्ञानमेव हि ।
क्षत्रियाणां बलं चैव सर्वेषां विष्णुकार्यता । २.२२ ।

22 In all other situations, the supremacy of brahmanas is determined by knowledge and the supremacy of kshatriyas is determined by strength; Overall, for brahmanas and all others, the primary basis for determining yogata is their performance of the Lord’s work.

कृष्णरामादिरूपेषु बलकार्यो जनार्दनः ।
दत्तव्यासादिरूपेषु ज्ञानकार्यस्तथा प्रभुः । २.२३ ।

23 The Lord, through the avataras of Rama, Krishna and others performed his activity primarily through strength; Through the avataras of Datta and Vyasa and others, He performed His activities primarily through knowledge.

मत्स्यकूर्मवराहाण्स्च सिं हवामनभार्गवाः ।
राघवः कृष्णबुद्धौ च कृष्णद्वैपायनस्तथा । २.२४ ।

कपिलो दत्त ऋषभौ शिं शुमारो रुचेः सुतः ।
नारायणो हरिः कृष्णस्तापसो मनुरेव च । २.२५ ।

महिदासस्तथा हं सः स्त्रीरूपो हयशीर्षवान् ।
तथैव वडवावक्त्रः कल्की धन्वन्तरिः प्रभुः । २.२६ ।

इत्याद्याः केवलो विष्णुर्नैषां भेदः कथञ्चन ।
न विशेषो गुणैः सर्वैर्बलज्ञानादिभिः क्वचित् । २.२७ ।

24-27 Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Rama, Krishna, Buddha, Krishna Dvaipayana, Kapila, Dattatreya, Vrushabha, Shimshumara, Yajna, Narayana, Hari, Krishna, Tapasamanu, Mahidasa, Hamsa, Mohini, Hayagriva, Badavanala, Kalki, Dhanvantari and others are verily the rupas of Lord Vishnu; There are absolutely no differences amongst these (avataras); In respect of knowledge or any other attributes, there is absolutely no difference amongst these forms at any time.

श्रीब्रह्मरुद्रशेषाण्स्च वीन्द्रेन्द्रौ काम एव च ।
कामपुत्रोऽनिरुद्धश्च सूर्यश्चन्द्रो बृहस्पतिः । २.२८ ।

धर्म एषां तथा भार्या दक्षाद्या मनवस्तथा ।
मनुपुत्राण्स्च ऋषयो नारदः पर्वतस्तथा । २.२९ ।

कश्यपः सनकाद्याण्स्च वह्न्याद्याण्स्चैव देवताः ।
भरतः कार्तवीर्यश्च वैन्याद्याण्स्चक्रवर्तिनः । २.३० ।

गयश्च लक्ष्मणाद्याण्स्च त्रयो रोहिणिनन्दनः ।
प्रद्युम्नो रौक्मिणेयश्च तत्पुत्रश्चानिरुद्धकः । २.३१ ।

नरः फल्गुन इत्याद्या विशेषावेशिनो हरेः ।
वालि साम्बादयश्चैव किञ्चिदावेशिनो हरेः । २.३२ ।

28 – 32 Mahalakshmi, Brahma (and Vayu), Garuda, Sesha, Rudra, Indra and Kama, Aniruddha – son of Kama, Surya, Chandra, Bruhaspati, Yama and all their wives, Daksha and others, Svaayambhuva and other Manus, Sons of Manus, Rishis, Narada, Parvata, Kashyapa, Sanaka and others, Agni and other devatas, Bharata, Kaartiveeryaarjuna, Pruthu and other emperors, Gaya, Lakshmana, Bharata, Shatrughna, Balarama, Pradyumna – son of Rukmini, Aniruddha – son of Pradyumna, Nara, Arjuna and others have a special avesha (presence) of Lord Hari in them. Vaali, Samba and others have a small avesha of Lord Hari in them.