Mahabharata Tatparya Nirnaya: Chapter 2: Part 5

  • 121, 122, 123 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.
  • 124, 125 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 second chief instrument of the Lord.
  • 126 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.
  • 127 Shesha, including his appearances, is the third main instrument of Lord Hari; The appearances of Shesha are as Nara, Lakshmana and Bala (Balarama).
  • 128 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.
  • 129 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.
  • 130 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?
  • 131 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.
  • 132 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.
  • 133, 134 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.
  • 135 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.
  • 136 Hasn’t Bhagavan (Vyasa) Himself stated that the Bharata has three layers of meaning?
  • 137 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.
  • 138 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.
  • 139 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.
  • 140 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.
  • 141 Bhakti, Vairagya with Jnana, Prajna, Medha, Dhruti, Sthithi, Yoga, Prana and Bala; these ten are verily Vrikodara (Bhimasena) himself.
  • 142 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.
  • 143, 144, 145 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.
  • 146 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.
  • 147 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.
  • 148 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.
  • 149 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.
  • 150 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.

One Response to “Mahabharata Tatparya Nirnaya: Chapter 2: Part 5”

  1. madhusudan rao Says:

    Very useful it should reach people


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