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 ।
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.