Mahabharata Tatparya Nirnaya: Chapter 2: Part 1

|| OM namo bhagavate vasudevaya OM ||

  • 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.
  • 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 shastra statements.
  • 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.
  • 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 percent of the works among a crore are not available nowadays.
  • 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.
  • 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.
  • 9, 10 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.
  • 11 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.
  • 12 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.
  • 13 It has been told of Lord Vishnu as the giver of knowledge and the giver of success.
  • 14 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.
  • 15 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.
  • 16 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.
  • 17 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.
  • 18 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.
  • 19 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.
  • 20 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?
  • 21 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.
  • 22 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.
  • 23 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.
  • 24 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.
  • 25, 26, 27, 28 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.
  • 29, 30, 31, 32, 33 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.

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