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.
One thought on “Mahabharata Tatparya Nirnaya: Chapter 2: Part 5”
Very useful it should reach people