34 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.
35 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.
36 ‘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.
37 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).
38 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.
39 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.
40 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.
41 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.
42 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.
43 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.
44 After Hanumanta comes Lakshmana; After him comes Bharata and Vali; after them it is Shatrughna; Sugreeva and others come below him.
45 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.
46, 47 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.
48, 49 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.
50 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.
51 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.
52, 53 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”.
54, 55, 56 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.
57 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.
58 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.
(This is the actual mangalacharana shloka of the Mahabharata, available nowadays only in a few southern recensions of the epic).
59 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.
60 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.