Mahabharata Tatparya Nirnaya: Chapter 31: Part 2

• 41) Dharmaraja and Arjuna too were followers of Dharma. They, however, had compassion over the world. When Vidura said thus, Dhritharashtra did not feel anger. He remained pleasant minded.
  • Note: Although Dharmaraja and Arjuna too were Dharmishtas they kept the niceties of the world in mind. Bhimasena, being the follower of Shuddha Bhagavata Dharma, did not let emotion come in the way of doing what is right.
• 42) In order to rid himself of the debt of his sons, Dhritharashtra performed their Shraddhas and with a pure heart gave great Daanas continuously for ten days.
• 43) The King, possessed of great intellect, offered all his Karma to Sri Krishna. Having obtained the consent of the Pandavas and other relatives he stood ready to go to the forest. He requested the citizens and villagers with tears in his eyes.
• 44) “All of you great souls had been ruled with Dharma by my ancestors. However, I did not take care of you in the same way. Since all of you are compassionate and noble, you never called me out for not having taken care of you, due to your great affection for me”.
• 45-46) “With your help I conducted Yajnas. Many ponds and wells were dug by me. My son, however, was a sinner and fool. He became the reason for the destruction of the Kshatriyas. He doubted everyone. He violated the orders of elders. He forsake brotherly feeling over the noble Pandavas and greatly deceived them, unlike anything anyone had done earlier”.
• 47-48) “Being evil-minded, he did many unpleasant things against Sri Krishna. He foolishly did many bad things to you too. All of his brothers emulated his behavior. Due to their sins, they destroyed themselves along with their children, friends and relatives”.
• 49) “I am old now. I have been pained greatly by my sons. Having misbehaved very badly with Sri Krishna and the Pandavas due to their association, I am now eager to relieve myself (from those sins) by performing Tapas”.
• 50) “Being affectionate towards friends, all of you should permit me to go to the forest. All of you should continue to respect the noble Pandavas just like now. You should continue to treat them well at all times and do so even more for my sake”.
• 51-52) “They are my true sons. They will ensure happiness for me in this world and the other world” – when Dhritharashtra spoke thus, all of them praised his noble qualities loudly and felt great sorrow. The citizens and villagers permitted him to go to the forest after a long time, with great difficulty and tearful eyes. Walking with him, the Pandavas followed him a very long distance”.
• 53) Sanjaya and Vidura, along with Gandhari, followed Dhritharashtra. Kunti, having decided upon Vanavasa, followed him too.
• 54) In spite of being stopped by the grieving Pandavas and their wives, Kunti did not listen. With great difficulty she convinced them and followed the King.
• 55) With Kunti, Vidura and Sanjaya showing him the way, Dhritharashtra, along with Gandhari, reached Kurukshetra. Eventually he reached the divine-worshipped Ashrama of Sri Vyasa, the lord of the world.
• 56) Sage Narada, who arrived there, informed him that he would attain his loka with his wife after three years. Having gained a lot of confidence with that (assurance from Sage Narada), he undertook an excellent Tapas as instructed by Sri Vyasa.
• 57) When the son of Vichitravirya, in the company of Vidura, Gandhari, Kunti and Sanjaya, was worshipping Lord Sri Hari through his Tapas, the Pandavas, with their wives, relatives and servants, came there to see them.
• 58) Then, Vidura merged into Yudhisthira. After that the Pandavas served Dhritharashtra, who was with Gandhari and Sanjaya, and Kunti.
  • Note: Yudhisthira and Vidura were both Avataras of Yama. Vidura therefore merged into Dharmaraja and ended his Avatara.
• 59) Sri Hari, in the form of Vyasa, the very essence of unlimited strength, tejas, knowledge, excellent wealth, joy and other attributes, appeared there. As soon as he became visible, all of them worshipped him very well with great devotion.
• 60) Having been worshipped by all of them, Sri Vyasa said – “Whosoever wants whatever they desire, they may inform me. I shall fulfill them now”. When he said thus, the Pandavas, along with their wives, requested him that their devotion may grow further. Kunti requested that the sin she accumulated due to the birth and death of the son of Surya (Karna) be removed.
• 61) When he fulfilled all their wishes, Dhritharashtra consulted his wife and requested the omnipotent one (Sri Vyasa) that he should be able to see all those who were killed in the war.
• 62) Then, as per the orders of Lord Sri Vyasa, all of them came there instantly from Swarga loka. Sri Vyasa gave divine vision to Dhritharashtra. As per the orders of the Supreme One, all of them spent that night in the company of their wives.
• 63) Dhritharashtra, along with his wife and the others, saw that amazing miracle and felt great satisfaction. After that, as per Sri Vyasa’s orders, all the women-folk got together with their husbands and proceeded to Swarga.
• 64) Apart from Uttaraa, all of them went (to Swarga). When the son of Parikshita (Janamejaya) heard this story, he requested to see his father. Sri Vyasa, the one with unfathomable capabilities, immediately brought him from Vaikunta loka.
  • Note: Sri Vaishampayana Muni was narrating the story to Janamejaya when this incident occurred. Sri Vyasa was present in that assembly.
• 65) Janamejaya saw his father Parikshita, who had been brought there by Sri Vyasa, and became greatly joyed. He worshipped Sri Vyasa, the one to whom even Brahma and the other Devatas bow, in many ways and sought forgiveness. Along with the other people there, he developed even more faith in the Mahabharata.
• 66) The Pandavas reached their city and ruled the Earth with Dharma. Enjoying comforts that were appropriate, without getting attached to it, they worshipped Sri Krishna, the bearer of the Universe, with devotion.
• 67) At the end of three years, when Dhritharashtra lit his burning pyre with the Oupasana Agni that he had preserved, the Pandavas heard the news that he, along with his wife Gandhari and Kunti, had been burnt in that fire.
• 68) Hearing the news that their elder father had left for Swarga with a modesty-filled face and having stayed in meditation, and that Kunti was united with her husband Pandu and staying happily, the grieving Pandavas performed their post-death rites.
• 69) All of them had performed many extremely pious acts of punya with devotion to Sri Vishnu. They had meditated upon him even during their last moments. They had received all the post-death ceremonies and offerings from the Pandavas, their noble sons. Therefore, they attained permanent, special and abundant bliss. 
• 70) Sanjaya approached Sri Vyasa and, through service to him, attained his original form again. The Pandavas, awaiting Sri Krishna’s departure to Parandhama, ruled the Earth.
• 71) Ruling the entire Earth in this way, the noble Pandavas spent eighteen years. They used to enjoy pleasures without giving up on Dharma or Artha. They never gave up remembering the feet of Sri Hari, the one who is without an end temporally, spatially or in terms of auspicious attributes.

|| End of chapter 31, known as ‘Dhritharashtradi Swargaprapti’, from the Mahabharata Tatparya Nirnaya, composed by Srimadanandatirtha Bhagavatpada ||

|| Sri Krishnarpanamastu ||

Mahabharata Tatparya Nirnaya: Chapter 31: Part 1

• 1) When the Pandavas were ruling the Earth with devotion towards Sri Krishna, the lord of the Yajnas, one excellent Brahmana came to Yudhisthira at night with the intention of performing Yajnas.
• 2) When Dharmaraja said that he would give in the morning, the Brahmana, being in a hurry, asked Bhima. Listening to what Yudhishthira had said, Bhima immediately gave him his armlet.
• 3) Having obtained that invaluable armlet that was shining like fire and studded with precious stones, that excellent Brahmana left with a feeling of accomplishment. Bhima then got the Nandighosha beaten loudly.
  • Note: Nandighosha is the custom of beating a drum or bell to indicate happiness or victory.
• 4) Hearing that sound of victory at an odd time, Dharmaraja sent messenger after messenger to enquire with Bhima who replied – “Being in a mortal body, Dharmaraja has certainty about his lifespan. Therefore I was pleased”.
• 5) When Bhima said thus, Dharmaraja understood Bhima’s intent that there must never be delay in practicing Dharma. He respected it and said “Wonderful!”. Later he ensured he was responsive in practicing Dharma.
• 6) After that Bhimasena noticed Dhritharashtra, who in spite of being tainted due to evil company, being responsible for the death of all Kings, having committed great sin, was still immersed in material pleasures. He developed compassion towards him.
• 7) “Unless he engages in extreme Tapas he will never attain his own loka. Due to excessive material indulgence he will not be able to perform Tapas” – thinking thus, Bhima started doing those things that would develop Vairagya in him.
  • Note: The harshness shown by Bhima towards Dhritharashtra was to sprout the seed of Vairagya in him.
• 8) Noticing his brothers and the women-folk giving excess respect to Dhritharashtra, he got others to disobey his orders. He personally did the same too. In spite of this, since the others kept serving him, he did not develop Vairagya.
• 9) Apart from Bhima, all the other Pandavas and their wives used to serve the son of Vichitravirya along with his wife with great respect and care. Wanting to ensure that they do not suffer from the grief of their sons’ deaths, Draupadi too was serving him.
• 10) Although Dhritharashtra was greatly satisfied with the others, he would not get that affectionate with Bhima in spite of knowing his great influence, recalling always that his sons were killed by him.
• 11) In order to eliminate the excessive inclination towards material comforts, and to reduce the hatred towards him, Bhimasena patted his own shoulders and spoke in front of Nakula and Sahadeva such that Dhritharashtra could hear him.
• 12) “It is between these two round, plum and sandal-paste laden shoulders that the old man’s sons were caught and killed”.
• 13) Out of affection and respect towards him, Nakula and Sahadeva accepted these words. But Draupadi, Kunti or Dharmaraja could not realize this.
• 14) Listening to his words, the elder one (Dhritharashtra) developed Vairagya. In order to increase it further, Vidura said – “O King! Your attachment towards life is excessive”.
• 15) “What surprise! For a living being, attachment over life is everything. That is why you are eating the morsels thrown by Bhima like a dog”.
• 16) “There is nothing wrong in Bhima speaking like this. All of you lit fire. You fed him poison. Insulted his wife. Snatched away their wealth and land. But, has Bhima done anything wrong to you in return?”
• 17) “In order to help you who is excessively interested in material luxuries, Bhima has spoken such Vairagya inducing words. Give up your hatred towards him”.
• 18) “Giving up attachment and hatred, worship Tirthas in the forest and perform Tapas of Sri Hari and worship him. You shall become pure”.
  • Note: Tirthas here refer to sacred places and banks of great rivers.
• 19) When Vidura spoke thus, Dhritharashtra gave up hatred towards Bhima and attained Vairagya. In order to obtain Dharmaraja’s consent for Tapas, he started an Upavasa.
• 20) Getting to know that he had kept away from food for the fourth day, Dharmaraja rushed to him and requested him repeatedly to consume food.
• 21) “I shall consume food only after obtaining your consent for moving to the forest. Otherwise I shall not” – saying thus, Dhritharashtra, who was tired due to fasting, fell unconscious at that moment and leaned against his wife.
• 22) Dharmaraja touched him softly with his comforting hands and woke him up. Later he spoke out of great sorrow.
• 23) “Keeping Yuyutsu in front, may you rule this land without any troubles. For your sake, all of us will perform Tapas in the forest”.
• 24) Dhritharashtra said to him – “Not possible. It is the tradition of our Kula to give up one’s life in the forest at the end. Therefore grant me permission”.
• 25) When the two of them were engaged in a dispute thus, Lord Sri Krishna Dwaipayana appeared there. Being omniscient and the doer of all activity, he said to Dharmaraja.
• 26) “Grant your consent to the King (Dhritharashtra) who desires to lose all his sins through Tapas. Do not come in the way of him accomplishing Dharma”.
• 27) “If he attains Vairagya in time and relieves himself of all sins through Tapas, he shall attain Sadgati. Definitely not otherwise”.
• 28-32) When Sri Vyasa said thus, Dharmaraja gave him his consent. He had his food then. Later he instructed Dharmaraja in matters of noble Dharmas and political strategy, out of affection. The King listened to it as a matter of courtesy. Having given his consent, the son of Dharma returned to his palace. Dhritharashtra then sent Vidura to Dharmaraja asking for money to perform his sons’ Shraddha. Listening to his (Vidura’s) words, Dharmaraja said to Bhima – “It is appropriate for us to give him money since he wishes to perform Shraddha for his sons, grandsons, close ones and relatives”. Bhima thought – “Those who have turned against Sri Madhusudana should not be rendered any help that could aid their sadhana in the other world. Even if money is given keeping the others in mind, he will use it to perform Shraddha for his sons. Giving him money in spite of knowing this will lead to defect (sin)”. Thinking thus, Bhima said.
• 33) “May Duryodhana and the others attain a state that is tougher than the toughest. On the other hand, we are performing Shraddha for Bhishma and the others. Therefore, why should we give (money) to Dhritharashtra?”
• 34) “Since Karna is a Kaneena, Kunti, along with us, possesses the right to perform Shraddha for him. Why then should we give money to Dhritharashtra?” – when he said thus, the King and Arjuna requested again.
  • Note: Kaneena is the son of a Kanya.
• 35-37) “Dhritharashtra wishes to go to the forest. He has requested us for money. Give him his own money that he earned through his prowess. Will he ask you again like this in future?” – when they said thus, Bhimasena, the follower of Shuddha Dharma, refused again. Dharmaraja, being disappointed, said – “You remain quiet. I shall give him my money, that does not belong to the treasury, and money that will lead to Daana and other material pleasures”.
• 38) Arjuna too said the same thing. Dharmaraja and Arjuna then requested Vidura – “Father should not get upset with Bhima who is engaged in Mukhya-Dharma“.
• 39-40) When they said thus, Vidura took the money (from them) and went to Dhritharashtra and said – “Yudhishthira and Arjuna have shown great respect towards you. However, Bhima does not like your instruction very much. He has engaged himself in pure Kshatriya Dharma. Therefore, do not get angry at him”.

Mahabharata Tatparya Nirnaya: Chapter 30: Part 5

• 162) Knowing the opinion of Sri Krishna (on this matter), the Sages praised the many great qualities of Sri Krishna, the Pandavas and the Yajna and condemned it (the mongoose).
• 163-164) Earlier, the Asura, being the presiding deity of anger, had tasted milk kept by Sage Jamadagni for Shraddha in the guise of a mongoose. The Pitru Devatas had then cursed him saying – “May you remain as a mongoose until you berate Dharmaraja and the other Devatas”. Their aim was to ensure terrible Tamas and hence they had cursed thus. Having done so, he went to Tamas.
  • Note: Although berating Dharmaraja appears to rid the mongoose from the curse, the abuse of Devatas ensures permanent Tamas, which is wholly appropriate for an Asura like him.
• 165) While it is true that the Daana of wealth by a poor man fetches more punya, what fetches greater punya is always the qualities of the practitioner such as knowledge and devotion.
• 166) Another reason (that fetches punya) is the pleasure of noble people. Sri Hari himself is the best amongst noble. In terms of auspicious qualities, who else is greater or even equal to the Pandavas?
• 167-168) That excellent Yajna which the greatest noble one Sri Vishnu, along with noble Sages and Devatas, is getting done through his most dear Pandavas under his own presence – what other instrument of auspiciousness can be equal to this? The followers of the Paingi branch chant the following appropriate mantra.
• 169) “All the Karma done by those who do not possess devotion in Sri Vishnu gives fragile benefits. The Karma of Sri Vishnu’s devotees fetches infinite punya. There too, more and more punya is obtained as per the order of the Varnas”.
• 170-171) “”Even amongst Vaishnavas, the Karma done by Gandharvas is a hundred times more (better) than those of humans. The Karmas rendered by Pitrus, Munis, Devatas, Indra, Shiva and Brahma are to be understood as being hundred times better than the previous ones in the same order. The Karma performed by Brahma is unmatched by anyone”.
  • Note: The Karma of Pitrus is a hundred times better than those of Gandharvas. Munis perform Karma hundred times better than Pitrus. Devatas exceed Munis in Karma by a hundred fold. Similarly, the Karma of Indra is a hundred times more than other Devatas. Shiva exceeds Indra by a hundred times. Brahma performs hundred-fold better Karma than Shiva.
• 172) “Amongst the pile of Jeevas, devotion towards Sri Vishnu keeps increasing in order till Brahma. Even in terms of results obtained for Karma, the pleasure of Sri Vishnu is the main factor and nothing else”.
• 173) Therefore, there is no match for the Karma performed by Pandavas. In terms of knowledge and other auspicious attributes, no one is equal to them. Therefore, that Daitya, being the presiding deity of anger, was a great sinner and, having berated the most Satvika Pandavas, attained Andhantamas.
• 174) Later, in that divine assembly of Devatas and Munis, upon the request of Dharmaraja, Lord Sri Krishna instructed all the Vaishnava Dharmas with utmost pleasure.
• 175) All of them, having listened to all the Dharmas from Sri Krishna, worshipped the lord of the world with excellent and utmost devotion and obtained supreme bliss.

|| End of chapter 30, known as ‘Ashwamedha Kathanam’, from the Mahabharata Tatparya Nirnaya, composed by Srimadanandatirtha Bhagavatpada ||

|| Sri Krishnarpanamastu ||

Mahabharata Tatparya Nirnaya: Chapter 30: Part 4

• 121) When he asked thus, Sri Keshava said – “Your brother has a slightly tall body. Therefore, he is undergoing all this sorrow”. When he started revealing more, Draupadi stopped him indicating through the corner of her eyes.
• 122) Only four of them – Sri Krishna, Satyabhama, Vrikodara and Draupadi – know all the lakshanaa shastra. There is no fifth one. This is very pristine knowledge.
  • Note: Samudrika Lakshanaa Shastra is the science of omens, signs and indicators.
• 123) Wary that Yudhishthira, being a keen learner, may yearn to learn this shastra due to the occasion, Draupadi stopped Sri Vasudeva out of greed.
• 124) Out of affection for Draupadi, Sri Krishna did not continue. He changed the topic and made him forget it (the conversation).
• 125) A slightly larger abdomen, a big reproductive organ and a longer left shoulder – these were the other physical defects of Arjuna.
• 126) Although they were clearly visible, Sri Krishna did not mention them. These defective signs always cause loss of knowledge and happiness.
• 127) Amongst all sentient beings, the only ones who are completely free from all defective attributes and qualify for complete knowledge, bliss, strength and other auspicious attributes are Draupadi and Maruti (Bhimasena).
• 128-129) These lakshanas are indicative of eternal freedom from sorrow and for immense bliss. Such indications are higher in Rugmini and Satyabhama who are none other than Sri (Mahalakshmi) when compared to Vayu and Bharati. More than all of them, these physical characteristics are present in Sri Vyasa and other forms of Sri Hari but in none else. He alone is complete with all auspicious attributes.
• 130) When Arjuna entered the hall of the Yajna along with the sacrificial horse, he paid his respects to Sri Keshava and his brothers. They too comforted Arjuna.
• 131) After that, under the protection of the hero of the Yadavas, being instructed by Sri Vyasa and being conducted by Sages, the Yajna became especially resplendent. All the Kings and the best amongst Brahmanas came there and participated.
• 132) Being attended by the three forms of Sri Hari – the two Krishnas and the Bhargava – that Yajna became splendorous just like the world that shines due to the Vishwa, Taijasa and Prajna forms of Sri Hari.
  • Note: In that Ashwamedha Yajna, Sri Hari was present in three forms – Vasishta Krishna, Yadava Krishna and Sri Parashurama.
• 133) The Yajna of the Pandavas, being graced by the presence of Brahma, Shiva, Indra and the other Devatas became especially glorious, just like the Yajna of Brahma in the past and like the Yajna through which Indra became Shatakratu.
  • Note: Indra performed a hundred Ashwamedha Yajnas and was called Shata-kratu thereafter. The Yajna of the Pandavas is compared here to that hundredth Yajna of Devendra.
• 134) Amongst Devatas, Gandharvas, Sages and humans who followed Swadharma, there was no one who did not participate! Due to the presence of Devatas in their best appearances along with their wives, that gathering appeared splendorous like Devaloka.
• 135) In that gathering, discussions about philosophical truths took place and all philosophical purports that were under question were decisively cleared without any trace of doubt by the three forms of Sri Hari through their excellent and auspicious words.
• 136) In that excellent Yajna, the best of the Gandharvas sang beautifully. The best of Apsaras danced well. Brahmanas continuously engaged in philosophical discussions. Groups of Devatas and Kings displayed their greatness separately. In this way, that emperor of all Yagas took place.
• 137) All the Devata women, with faces like blossomed lotuses, got together with the wives of Sri Krishna and moved around in that sacrificial hall, being well made-up and with the company of Apsaras. They joyously participated in listening to the excellent tales of Sri Hari.
• 138) There was no one left with his desires unfulfilled when the son of Vayu, the greatest amongst intellectuals, stood there giving Daana. There was not one person left still desiring Moksha, or wealth, or philosophical inquisitiveness or food.
• 139-141) Everyday there were mounds of food, pools of dishes and rivers of delicacies. Ponds of sweet dishes made of milk and honey were created. Huge ponds of sandalpaste and other perfumes that were fit for consumption by Devatas, eyeliners, Alaktakas and other decorative items and wells full of precious stones and gold and other unlimited food items and drinks were available there. Perfumes, liquids and other materials of luxury were arranged in the thousands by Bhimasena. The entire place was full of pleasing material comforts just as in the Devaloka.
• 142) All the people who witnessed the Yajna remarked that the Yajna conducted by Sri Krishna was like the ones performed by Rama, Brahma and Indra and that no other Yajna matched it.
• 143) In this way, that Yajna, which had Sri Hari himself as the Devata, was conducted as a five-fold one and performed in the best possible mode. It went on joyfully, increasing in splendour day after day, for fifteen years.
  • Note: Each Ashwamedha requires three years to complete when performed in the best possible way. The Pandavas performed five such Yajnas, one for each brother. Each Yajna can be performed as ‘Adhama’, ‘Madhyama’ and ‘Uttama’ Kalpa. The Pandavas performed it in the Uttama Kalpa which means in each and every ritual the best possible option was chosen.
• 144-145) At the end of the Yajna, the Pandavas handed over their entire treasury, along with the entire land and all jewellery apart from the mangalya on their wives’ necks to the eternal and worship-worthy Sri Vyasa, so he could divide it as per Shastras and distribute it amongst the Ritviks of the Yajna. Isn’t division the favorite activity of Sri Vyasa? Hence they gave it to him so he could divide and distribute.
• 146) One more reason for handing it over whole heartedly was that it was Sri Hari himself who resides inside of all Dvijas and gets everything done. They submitted their bodies, senses, prana, manas and even their chetana to him and bowed with reverence.
• 147) “All of this is yours. We too are yours. There is nothing anywhere that is ours. O Lord! You alone are independent. No one else is. You are always complete in all respects” – they said thus with great joy.
• 148) Accordingly when Sri Vyasa distributed the dakshina, the Sages replied – “We are handing this land back to the Pandavas. This material is sufficient for us. With regard to the task of ruling the Earth, these (Pandavas) are most qualified”.
  • Note: The Brahmanas accepted the gold, jewellery, cows and other remuneration offered to them and returned the land back to the Pandavas.
• 149) Hearing those words of the Sages, the Pandavas and their wives prostrated again to Sri Vyasa and requested – “Having handed over this land, duly obtained by us through Dharma, to you at the end of this Yajna, we shall retire to the forests to perform Tapas”.
• 150) When they said thus, upon the request of the Sages, Sri Vyasa, the lord of all, said – “This gold is verily wealth for the Munis. As per my orders, you shall enjoy this entire land”.
  • Note: Sri Vyasa instructed the Pandavas to rule the Kingdom once again.
• 151) “Since it had been donated to me, it is being given as a blessing to you. Therefore, there is no defect in receiving it back. I am your grandfather and your Guru especially. I am your lord. Therefore, you are fit to receive it from me”.
  • Note: It is considered as a great sin to accept anything given in Daana. Hence Sri Vyasa is explaining here why that sin would not attach to the Pandavas by them getting back the land they donated.
• 152) When Sri Vyasa said thus, Pandavas accepted the Kingdom and handed over all the gold, which he distributed amongst the Vipras. Greatly pleased, he gave his part of the gold to Kunti.
• 153) Prabhu Sri Vyasa gave excellent jewels and precious stones to the Pandavas and their wives. He then gave separate and appropriate boons to each of them. The Pandavas bowed to him with great joy.
• 154) Since the Yajna was done with excellent Dakshina, Sri Vyasa converted it into a three-fold Yajna with Dakshina and transformed each of those three Ashwamedhas into a Bahusuvarnaka Yajna.
  • Note: Any Yajna in which excess Dakshina is given is termed as a Bahusuvarnaka Yajna. Sri Vyasa blessed the Pandavas such that each of the Ashwamedhas gave them thrice the punya. The five Ashwamedhas they performed thereby became equivalent to fifteen Ashwamedhas!
• 155) The Pandavas, along with Sri Krishna, completed the Avabhruta snana, and appeared splendorous like five Indras. The Devatas praised them.
• 156-158) When the Yajna was being praised thus, an Asura who was the presiding deity of anger, arrived there in the guise of a mongoose. He let out a terrible roar and started berating the Yajna and its performers. When asked, he said – “A Brahmana with his wife and son was engaged in the Uncha vrutti and offered Saktu-prastha with great devotion. He gave it to Yama who had come there in the form of a guest. This Yajna is not equal to even one-sixteenth of the punya fetched by that act”. When the Sages asked for the reason, he started explaining.
  • Note: Uncha vrutti is subsistence by picking up left-over grains. Saktu-prastha is the offering in Vaishwadeva rituals.
• 159-161) “One side of my body that was cleaned by the water used for washing that guest’s feet turned into gold. Even after taking bath in many great rivers and bathing in the waters of Yajnas, the other side of my body did not turn into gold”. Knowing the real reason behind this, the Sages and Sri Krishna laughed to ensure the Asura went to Andhantamas. Immediately he vanished. Subsequently he attained Andhantamas. That is why one side of his body had turned golden.

Mahabharata Tatparya Nirnaya: Chapter 30: Part 3

• 81) “He is dear to us. We too are always dear to him. O King! Let us therefore perform this Yajna using the wealth obtained through his permission”.
• 82) “Our grandfather Sri Vyasa is verily Sri Parashurama himself. He will himself grant us wealth”. After that, the Pandavas proceeded with Sri Vyasa ahead of them.
• 83) Sri Vyasa granted them wealth that was a hundred yojanas in size. The Pandavas fetched that (wealth) through elephants, horses, camels and humans.
• 84) Except for Dharmaraja, Bhimasena and the others carried home huge amounts of gold that appeared like the rising Sun for the purpose of the Yajna.
  • Note: Since Yudhishthira was the Chakravarty of the world, he did not carry or rather was not allowed to carry any burden.
• 85) At that very moment, Sri Vasudeva arrived at Hastinapura along with his wives and Subhadra even as he was worshipped on the way by Sage Udanka.
• 86) When he (Sage Udanka) desired water, Sri Krishna granted him clouds thereby fulfilling his boons and then proceeded towards Hastinapura.
  • Note: Sri Krishna had earlier granted him a boon that he would get Amruta. In this particular instance, Udanka asked him for water to quench his thirst. But Sri Krishna granted him many clouds that showered nectar-like water on him. Thus Sri Krishna kept his promise. Those clouds came to be known as Udanka Megha.
• 87) As Sri Vyasa, the best amongst Purushas, and the Pandavas approached Hastinapura, Sri Krishna too entered the city. At that time, Uttaraa gave birth to a dead child.
• 88) Seeing the child arriving dead due to the astra of Ashwathama, Kunti and the other womenfolk took refuge in Sri Vasudeva, the protector of all and the lord of the world.
• 89) When the child was in the womb, Sri Keshava had protected the womb itself. Now, when the child was killed during birth he brought it back to life, in order to ensure the progeny of the Pandavas.
• 90) At that moment, the Pandavas, carrying a huge amount of wealth, entered the city along with Sri Vyasa. Seeing their grandchild being protected thus by Sri Keshava, they became (immensely) happy.
• 91) Yudhisthira, the son of Dharma, became pleased with the birth of a grandson and gave many types of Daanas. He also bowed to Sri Vasudeva.
• 92) Sri Krishna had his glories sung by Kunti, Draupadi, Subhadra, Uttara and the other women, and by the Pandavas and other men-folk. They also bowed to him.
• 93) Thereafter, after obtaining the consent of Sri Krishna, the Pandavas established Sri Vyasa as the head of the gathering and, along with many Sages who were propagators of the truth about Parabrahma, started the Ashwamedha.
  • Note: Sri Vyasa was honored as the Sabhadhyaksha.
• 94) Bhagavan Sri Vyasa, the lord of the world, himself got the Ashwamedha done such that all Yajnas were performed.
  • Note: As part of the Ashwamedha, all the main Yajnas in the Vedic parampara was performed then.
• 95) Bhimasena, as per the orders of Sri Krishna Dwaipayana, got all the materials for the Yajna ready and also prepared the golden Yajnashala.
• 96) After that Pandavas released a horse of black and other mixed hues, having duly consecrated it with mantras. Arjuna followed the horse, with the Purohita Sage Dhaumya in lead.
• 97) Arjuna ensured the horse roamed everywhere, winning against all the Kings who stopped it, and remained undefeated against enemies of all nations.
• 98) As per the orders of Dharmaraja, Arjuna did not kill anyone. With affection, he invited all the Kings to the Yajna.
• 99) As per the order (route), when Arjuna arrived at Manalura, Babhruvahana welcomed him with arghya and padya. Arjuna said thus to his son.
  • Note: There are few other versions of Mahabharata in which it is stated that Babhruvahana could not recognize his father. In the Vyasa Bharata, and therefore in the Tatparya Nirnaya, there is no such mention. Arjuna clearly recognizes his son.
• 100) “You are welcoming me with arghya when I have arrived here desiring war. I do not like this. You have not stopped my sacrificial horse. Fie on your manliness!”
• 101) Even then Babhruvahana did not engage in battle. Uloopi then told him – “One should always do what pleases one’s father. There is no doubt regarding this. Therefore, commence battle”.
• 102) “Displaying your strength to your father, battle with him in order to please him” – when she said thus, Babhruvahana put forth his complete strength and engaged in war with him.
• 103-104) Arjuna engaged with him in a mild manner out of love for his son. Noticing that Arjuna was not getting hurt in spite of hurling all weapons at him, Babhruvahana decided to test his skill and, out of childishness, released a divine arrow powered by mantras at him. Arjuna fell unconscious.
• 105) Seeing him fall unconscious, Babhruvahana felt great sorrow and sat down, having decided to give up his life out of devotion to Arjuna. His mother Chitrangada started lamenting from grief.
• 106) Chitrangada then berated Uloopi – “Fie on you! You have gotten my husband, worshipped by all three worlds, killed by his own son”.
• 107) “I have nothing else to do without my husband who is most valorous in this world. I shall attain his world along with my son. You, who are always keen on fighting, may become satisfied (now)”.
• 108-109) Noticing Chitrangada struggling on the ground having decided mentally to give up her life, Uloopi immediately went to the Nagaloka and fetched the Vishalyakarani medicine. Applying the same on Arjuna, the greatest warrior in all three worlds, she ensured he got up.
  • Note: Vishalyakarani was a special Ayurvedic medicine that helped remove weapons from one’s body and also removed their toxic effect. This was one of the four medicines brought by Hanuman in the Ramayana.
• 110-111) Uloopi then smiled and said – “I had earlier overheard the conversation of Devatas in Suraloka. They had said – ‘Bhishma and the others have not been killed in a Dharmika way by Arjuna. Therefore he must undergo immense pain’. Ensuring no one else caused such pain, I asked Babhruvahana to engage in war to ensure the words of the Devatas (came true)”.
• 112) “It is due to the resolve of the Devatas that he fell unconscious. Since he has experienced the results of his mistakes, there shall be no occasion to experience it through others”.
• 113) “If Arjuna had lost to others, his fame, which is spread all over the three worlds, would have been tainted. Devatas did thus to ensure his fame does not suffer any loss”.
• 114) When Uloopi narrated thus, Arjuna became affectionate towards his wife and son. Having invited both of them to the Yajna, he proceeded further.
• 115) When Arjuna approached Dwaraka, Pradyumna and the other sons of Sri Krishna invited him to war by forcibly capturing the horse.
• 116-117) When they took the horse in that way to extract revenge for the kidnapping of Subhadra, Arjuna, only due to the respect he carried towards Sri Krishna and Vasudeva told the latter – “Like enemies, your grandsons have captured the horse”. Vasudeva scolded the youngsters and got the sacrificial horse released.
• 118) After that, Arjuna bowed to his maternal uncle (Vasudeva) and invited them to the Yajna. Proceeding towards Hastinapura, he sent a messenger in advance to the King.
• 119) Dharmaraja, accompanied by his brothers and Sri Krishna, heard the news of Arjuna’s return and was delighted. With eyes swollen with tears, and out of brotherly love, he asked Sri Krishna.
• 120) “O ageless Krishna! I cannot spot any defective attributes in Arjuna. Yet, due to what defects does he always remain on the move and undergoes consequent sufferings?”

Mahabharata Tatparya Nirnaya: Chapter 30: Part 2

• 41-42) Dharmaraja said – “O Kali! Although it is your nature to be untrue, you are speaking the truth now. Therefore I am releasing you. You may proceed to destroy Dharma after our lineage ends. Then too, you should give us tax in the form of the four – border of the village, the words of many people, balance and measurements”.
  • Note: Due to this rule imposed by Dharmaraja even today there is a bit of justice left in the concept of borders, voice of the majority, balance and measurements.
• 43-44) “You shall not violate these rules at any cost” – when Dharmaraja said thus, Sri Krishna said – “Till the progeny of the Pandavas remain, although you shall be present on Earth you shall not have any ability. After the Pandavas, your influence shall keep increasing till Kshemaka”.
• 45-46) “After Kshemaka, your full strength shall definitely manifest. Till I and the Pandavas are on Earth you may not even glance towards Earth. The question of stepping on it does not arise. After that you may step in”. Saying thus, Sri Krishna got him released from Dharmaraja.
• 47) Kali bowed to them and entered a cave that was on the other side of the ocean. The Pandavas ruled the land along with Sri Krishna and enjoyed greatly.
• 48) In this way, having established the Pandavas on the throne, Sri Krishna resided along with Arjuna at Indraprastha and narrated him many tales in order to rid him of the sorrow of his son’s death. Since Arjuna had forgotten the lessons of the Gita, he instructed him in detail (again).
• 49) “Bharati, Prana and Vasudeva are the three who are omnipresent in this Universe. Only these three possess supremacy. The entire world is under their control. They possess more and more auspicious qualities respectively. All the others are under their control”.
  • Note: Prana or Mukhyaprana possesses more gunas than Bharati and Sri Narayana possesses many more gunas than Prana.
• 50) “In this way everything is under Sri Hari. There is none other than him who is full of auspicious gunas and omnipotent. Ramaa Devi is greater than Prana. But she is lower than the Lord”.
• 51) “Since Sri Hari accepts everything that is offered through Yajnas, he is known as Hutasha. He stays inside of Vak and Prana and bears the entire world at all times”.
  • Note: In a yajna or homa, what is offered in the sacrificial fire is ‘huta’. Hence Sri Hari is known as ‘hutasha’. Vak is another name for Bharati Devi.
• 52) “He is Eshwara. Brahma, Rudra and the others are known as Jeeva. Those who are good devotees of his since eternity qualify for Moksha”.
• 53-54) “Those who hate Sri Hari since eternity are fit for Tamas. They are great sinners. Those who vacillate between devotion and hatred always rotate in Samsara and are known as ‘mishra’ Jeevas. In this way,  Jeevas are of three types. This never undergoes any change. Through physical and behavioral indicators, the hierarchy of souls must be understood”.
• 55-56) “Since Sri Vishnu always graces Jeevas based on these indicators, Jeevas must always be understood as per hierarchy. Pleasing Sri Vishnu and his devotees is Dharma. Everything else is Adharma. This is the purport of Shastras. What is the use of grieving?” – Sri Krishna instructed Arjuna with these and other Tattvas and was greatly honored by the Pandavas.
• 57) Having somehow convinced the Pandavas who followed him for very long, Sri Krishna proceeded towards Dwaraka in his chariot along with Subhadra.
• 58) On the way, when Sage Udanka, who woke up from his state of samadhi, asked him, Sri Krishna told him about the death of Duryodhana along with his brothers, children and soldiers.
• 59) When Sage Udanka got ready to curse him upon the hearing the news of his shishya’s death, Sri Krishna showed him his Vishwaroopa and consoled him with wise words.
• 60-61) “Being a great devotee of mine, he is always engaged in my worship. Let him not attain eternal hell by insulting me” – thinking thus Sri Krishna instructed him with wise words out of compassion. Sage Udanka attained a calm mind. Repenting greatly, he took refuge in Sri Krishna with an atoned heart.
• 62) Deva Sri Krishna assured him of safety and said – “I shall send Indra to give you Amruta” and proceeded towards Dwaravati.
• 63) Later Sri Vasudeva ordered Indra saying – “Provide Amruta to the Sage”. Indra apologized to Sri Krishna and said that he would deceive the Sage.
• 64) Out of affection for Indra, Sri Krishna said – “Allright”. Indra then took on the guise of an intolerable Matanga and went to Sage Udanka.
• 65) Indra, holding the vessel of Amruta near his urinary organ and acting as if he was urinating, told the Sage – “O Maharshi! Sri Krishna has sent this Amruta for you. Please have it”.
• 66) Sage Udanka mistook it for urine and shouted at Indra saying – “Get lost”. In this way, Indra deceived him and returned to his loka with a contended mind.
• 67) Amruta is an extraordinary food meant for Devatas who greatly dislike it being drunk by others.
• 68) Sri Krishna considered the whole incident as acceptable since Sage Udanka had lost the opportunity due to his own fault, even after his blessing.
• 69) Sri Krishna reached Dwaraka and was accorded respect by the Yadavas. In the gathering of all Yadavas, Sri Keshava narrated the news of the Kurukshetra war to Vasudeva.
• 70) When Sri Krishna was narrating the incidents of the war, Subhadra noticed that he did not narrate the story of Abhimanyu’s death and requested him with reverence to do so. Sri Janardana then narrated that incident (too).
• 71) Then, Vasudeva and the others felt great sorrow. They got together with Sri Krishna and performed Shraddha, Dana and many other rituals .
• 72) In this way, when Sri Krishna, the lord of the world, was staying at Dwaraka, Yudhisthira desired to perform the Ashwamedha Yajna. He however could not find the necessary wealth.
• 73) The compassionate Dharmaraja did not wish to extract tax from the remaining Kshatriyas. At the same time, he did not wish to perform the Yajna on a moderate scale.
• 74-76) Sri Vyasa, who is omniscient at all times, understood his concern and appeared in front of him. “Where the peak of Himavat mountain meets the peak of the Meru mountain Sri Hari, although completely rid of the bondage of Karma, had performed a Yajna focusing on the indestructible self for the sake of instructing the world. At that location, Shiva and the other Devatas, King of the Maruts and a Danava by name Vrushaparva worship him. There is great wealth at that location”.
• 77) “Therefore, worship Sri Hari in the form of Sri Parashurama as present in Shankara and, after obtaining his permission, bring that wealth and perform the Yajna” – when Sri Vyasa said thus, Bhima too addressed the King.
•  78) “Sri Parashurama, the lord of all, is verily the deity for wealth. He resides inside of Shiva and is the presiding deity for wealth that is obtained through Yajnas”.
• 79) “It is Sri Vishnu who granted that excellent astra to Arjuna. All our other goals too will be fulfilled only due to him”.
• 80) “That Vishnu is the one who grants the position of Brahma, Rudra, Indra and the others. He is the lord of everything and is independent. He is the one who manifests everyone as per his wishes”.

Mahabharata Tatparya Nirnaya: Chapter 30: Part 1

• 1-2) Later Bhishma, meditating on Sri Krishna, rejoined his original form of Vasu. Having performed his post-death rituals, when Ganga became sorrowful, Sri Vyasa and Sri Krishna consoled her. They consoled Dharmaraja too. However, he once again was overcome by grief. Then, Sri Vyasa, the Anantaradhas, told him.
  • Note: Bhishma was the Avatara of one of he eight Vasus named Dyu.
• 3) “Since you are mistakenly considering Dharma as Adharma, worship Sri Achyuta through the Ashwamedha sacrifices. Rule the land through Dharma. Protect these orphan-like citizens”.
• 4) When Sri Vyasa said thus, Dharmaraja did the same (as per his advise). He gave up all material comforts and ruled the land performing Go-vrata and other such vratas.
  • Note: Go-vrata has many variations. Sleeping anywhere like cows, living in vairagya, taking bath with go-mutra and subsisting only on cow’s milk and other such different vratas exist.
• 5) He kept undertaking the main Danas regularly. No person, who was qualified to receive, went back without getting what he was seeking.
• 6) Enquiring about the welfare of all, giving whatever people needed, being worshipped by other Kings and performing many Yajnas – Dharmaraja lorded thus. Staying in the palace of King Pandu, he gave up the company of women completely.
• 7) Bhima, on the other hand, stayed at the palace of Duryodhana, which he had won through his great valour. Being the crown-prince, he enjoyed comforts fit for the King of Devatas, in the company of Draupadi.
• 8) The form of Bharati Devi was manifest completely in Draupadi by then. She therefore gave up the company of the other four Pandavas and stayed always with Bhima. Like Agni’s flame, she was resplendent without any one else’s contact.
  • Note: By this time, Shachi, Shyamala and the other Devatas had left Draupadi’s body and only Bharati manifested in her fully. Hence she stayed only with Bhima from then on.
• 9) The other Pandavas, with affection and mutual consent, handed over Draupadi to the most-knowledgeable Bhima. Having obtained her eternal husband, Draupadi served him with great joy.
• 10) The crown-prince Bhima, in the company of Bharati in her two forms as Draupadi and Kali, was resplendent, just like Sri Hari who, having killed all Daityas, resides in the Ksheerasagara with Brahma in his navel and in the company of Sridevi and Bhudevi.
• 11) A son of Bhima, by name Sarvottunga, who was the Avatara of Ahamkarika-Prana, was killed by Ashwathama in the night. His mother was called Devi. She was the daughter of Vasudeva’s (Sri Krishna’s father) wife Rohini. She was earlier the presiding deity of the full-moon called Rakaa. She too was Bhima’s wife.
• 12) Other twenty daughters of Vasudeva, who possessed auspicious beauty, were wives of Bhimasena. All of them were earlier presiding deities of the various directions and waters. Together with them, Bhima enjoyed material comforts that was unavailable to even Devatas, even as he was being served by Devatas and Gandharvas.
• 13) Bhima appointed five of his trusted men, who were noble Vaishnavas and possessed excellent intellect, in each village. These were scholarly Brahmanas appointed on salary who would always teach Vaishnava Dharmas. Bhima protected all Dharmas in this way.
• 14) Those who violated (those Dharmas) were punished personally by him. On the other hand, those who followed them were happily protected by him. The conduct of the Brahmanas (teaching the Dharmas) were overseen by more qualified Brahmanas who would regularly inspect them. Thus, he protected all Dharmas appropriately.
• 15) In that Kingdom of Bhima, there were no non-Vaishnavas under any circumstance. There were none who worshipped other Devatas as supreme nor anyone who violated Dharmas. No one violated Shastras. There were no unhappy or poor people.
• 16) To the citizens who were getting knowledge of the truth from visiting Sri Vyasa and Sri Krishna and from Bhima and Sages, Kaliyuga was greater in quality than the first Krutayuga.
• 17) In the Kruta Yuga, a great meritorious act also fetches only little punya. In contrast, even a small sinful act fetches great paapa. This is the problem (with Kruta). However, Bhimasena, with the grace of Sri Hari, ensured such a defect does not exist in Kali Yuga and made it more meritorious than even Kruta Yuga.
• 18) Arjuna was always engaged in conquests of other nations. As per the orders of his elder brothers, he used to threaten the Kings of other countries and bring them to the feet of Dharmaraja, along with their precious wealth.
• 19) Listening always to the nectar of firmed up truth from the lotus-like face of Sri Krishna, Arjuna slowly overcame all his sorrow including that of his son’s loss, and enjoyed himself without indulging in excess material pleasure.
• 20) Arjuna resided in Dushasana’s palace along with Subhadra and Chitrangada. Like the fully luminous moon in the sky along with his two wives Chandrika and Kanti, Arjuna too was resplendent.
• 21) Nakula was responsible for paying salaries to all servants and refugees. He resided in Durmukha’s house along with Shalya’s daughter and always remained obedient towards his brothers’ orders.
• 22) His brother Sahadeva indulged in negotiations and treaties and resided in the clean premises of Durmarshana. Bearing a sword, he was the bodyguard of the King and enjoyed (life) with the daughter of Jarasandha.
• 23) Krupacharya became the commander of the Pandava army. As per the orders of the Pandavas, Yuyutsu, Sanjaya and Vidura engaged themselves in the service of Dhritharashtra. Along with them, the Pandavas too accorded him respect and served him like a Devata.
• 24) When the Pandavas were ruling thus under the protection of the two Krishnas (Sri Vyasa and Sri Vasudeva), there was not a single ill person. None used to die an unnatural death. Women would not become widows. Men would not become widowers.
• 25) The elements such as sound would always be pleasant. Indra would bestow abundant rains. The citizens, being free from troubles, would worship Sri Hari with unmatched devotion.
• 26) The Earth, cows and Vedas would give abundant results. Clouds, oceans, rivers, hills, trees and animals – all of these would bestow precious stones.
• 27) The Pandavas, under the refuge of Sri Krishna, controlled the whole world and ruled it very well. In the company of great Sages, Gandharvas, Kings and others, they enjoyed just as the Devatas in Swarga.
• 28) The glorious lady that was the fame of the Pandavas, born through Sri Vyasa, crushed the Asuras with her feet on their heads and placed her two hands on the heads of noble men while assuring them of safety and opulence. She was present all over the Universe.
  • Note: Sri Madhwacharya compares the fame of the Pandavas to a lady here. The fame was born due to Sri Vyasa and it crushed evil people. For noble people, the fame of the Pandavas protected them with the abhaya and varada mudras offering them safety and boons. The fame of the Pandavas had spread all over the world.
• 29) That lady-fame of the Pandavas had her feet in Patala. Her thighs were on Earth while her waist was in the sky. Her arms were spread in all directions while the planets, stars and heavenly objects were her jewellery. Her chest was in Dyu-loka while her lotus-like face was in the Brahmaloka.
• 30) She bore the protective palm of Sri Hari, the lord of Vaikunta, on her head with respect. Her name was the excellent ‘Bharata’. People listened to and saw her just like a second Draupadi and became purified.
• 31) When the Pandavas, along with Sri Krishna, were thus ruling the Earth efficiently, two Daityas by name Kali and Bali, being great evil ones, started destroying the nation at some places. The Pandavas immediately got to know of this.
• 32) Being instructed by the King and Sri Krishna, Bhimasena then defeated both of them along with their ilk. He chased away Bali and captured Kali and brought him in front of Sri Krishna and the King.
• 33) In the presence of Sri Krishna, Dharmaraja, being very lenient, asked Kali – “O evil minded one! Why you are causing damage to my Kingdom?”
• 34) When Dharmaraja asked thus, he replied – “After the fall of Duryodhana it is my time now. You stand here having forcefully taken it over”.
• 35) “O King! Therefore I am causing damage in your Kingdom”. The King replied – “The Kingdom runs based on the King’s strength”.
• 36) “Based on the order of time, this Kingdom may be yours but it will be taken away forcefully by Kings like me. Therefore how can you desire this land?”
• 37) “Do not bear any doubt about whether the King is responsible for the times or if time determines a King. It is always the King who makes the time”.
• 38) Kali then addressed him – “O King! In my time, how can Kings like you be around? I shall first enter Kings and Brahmanas”.
• 39-40) “O King! My influence does not work on you due to the protection of Krishna. In my time which is against Brahmanas and Vedas, which King would not lose to me apart from you? Once I cast my glance, how can noble qualities remain? What Vedas? What noble thoughts?”

Mahabharata Tatparya Nirnaya: Chapter 29: Part 2

• 41) “He who opposes either Sri Vishnu or his devotee through his thoughts, words or deeds and he who thinks of anything as not being under the control of Sri Vishnu – such a person shall attain Tamas”.
• 42) “He who thinks of Sri Vishnu as being under the control of others; He who does not realize Sri Vishnu is complete in all aspects; He who is not a devotee of Sri Vishnu – such a person shall definitely attain Tamas”.
• 43) “Those who harbour doubts about Tattva shall attain Naraka due to such defects. If they possess multiple gunas they shall not attain Andhantamas”.
• 44) “Those who possess gunas and doshas in equal measure keep getting born as humans again and again. Remaining thus till their defects are destroyed, they then attain higher states increasingly”.
• 45) “Once all defects are destroyed, one gets Mukti due to increase in devotion and knowledge, both of which are commensurate with one’s inherent ability (Swabhava). Noble deeds fetch Swarga. Sinful acts are destroyed by the words of Sri Vishnu or his devotees”.
  • Note: Once sins are destroyed, the increase in knowledge and devotion is not unlimited. Each jeeva gets knowledge and devotion that is a reflection of the jeeva’s inherent Swabhava. Higher jeevas like Brahma, Vayu, Rudra get more knowledge and devotion in Sri Hari than lower jeevas.
• 46) Sri Vishnu, by being present inside Bhishma, taught these and other secrets of Dharma to the Pandavas. Having listened to the same, the son of Dharma asked his brothers and Vidura which among the three out of Dharma, Artha and Kama was the greater Purushartha.
• 47) Vidura opined that Dharma was the best (purushartha) while Artha was average and Kama, being non-productive, was lowly. Arjuna claimed Artha to be the best.
• 48) “Artha is of two types – Daiva (divine) and Maanusha (humanly). Knowledge is divine wealth. Money, gold and others are humanly wealth”.
• 49) “Dharma is madhyama (neither excellent nor low). Vidya is both a goal and an instrument for Dharma. Mukti too is obtained through Vidya “.
• 50) “The humanly (or material) wealth can become an instrument for Vidya when utilized in the right way. Due to (the right utilization of) such wealth, a Guru can become pleased and facilitate Moksha”.
  • Note: Material wealth must be always utilized for noble reasons such as pleasing Gurus and elders. This will lead to them gracing us and facilitating the attainment of Moksha.
• 51) “Even if wealth is unknowingly utilized for Dharma, Gurus and Devatas shall be pleased. Dharma that is undertaken without the desire of (specific) results also follows wealth only”.
• 52) “Therefore, Artha is what possesses superiority. Since Kama is non-productive it is inferior”. The twins too, being great scholars, approved of what Arjuna said.
  • Note: Nakula and Sahadeva agreed with Arjuna’s assessment.
• 53) Then, Bhimasena, the best amongst great knowers of truth, addressed everyone energetically and with a smile and said – “There is no other Purushartha greater than Kama. How then can it be inferior?”
• 54) “Scholars term desire as Kama. Purusharthas and their results are desirable hence Kama is superior indeed. That which is not desirable can never be a Purushartha. Isn’t it known as Purushartha since it is desired by Purushas?”
  • Note: The basic commonality between all four Purusharthas is that jeevas desire to attain them. Hence ishta (desire) which is another name for Kama is the underlying requirement for even the other Purusharthas. It therefore cannot be inferior. Quite the opposite actually!
• 55) “Knowledge, devotion and other qualities act as instruments for Purushartha. But, they cannot be such instruments if detached from desire. Therefore, if not desired, even the final Moksha is not attainable”.
• 56) “Sri Hari, who is the best of the best and the primordial being, is an object of desire for himself and others too. If he is not desired then he grants an inauspicious end-state. Therefore he too is known as Kama. In this way, all Purusharthas are actually Kama only”.
• 57) “Although Kama is interpreted as desire, if it is not present, even a sentient being becomes insentient like a pot or a wall. Therefore, that desire which is the very essence of a sentient being is superior indeed. Being sentient in essence, it always remains under wraps”.
• 58-59) “Therefore it is wholly inappropriate to treat Kama separately. Therefore O King! If you wish to understand the relative hierarchy in Kama (it is as follows) – When Kama is in accordance with both Dharma and Artha, it is superior. If it is in line with just one of them, it is medium. If it is against both, such Kama is inferior. Therefore one should always enjoy Kama that is in sync with one’s intellect known as Stri”.
• 60) “O King! There is no other Purushartha greater than Kama. Sri Hari, who is intellect personified, who is one’s best friend, who is always embalmed with the essence of sandalpaste, who is wearing special garlands and jewels and one who is Supreme, is indeed Kama himself” – having thus described it succinctly as well as in detail, the brave Bhima became silent.
• 61) Dharmaraja praised Bhima and the others and praised Moksha as the best Purushartha. Since it was not (totally) against his own words, Bhimasena did not reject (counter) it.

|| End of chapter 29, known as ‘Samasta Dharma Sangraha’, from the Mahabharata Tatparya Nirnaya, composed by Srimadanandatirtha Bhagavatpada ||

|| Sri Krishnarpanamastu ||

Mahabharata Tatparya Nirnaya: Chapter 29: Part 1

• 1) The two Krishnas – Vasishta Krishna and Yadava Krishna – consecrated Dharmaraja as the Emperor and Bhimasena as the crown-prince in the presence of Vipras. They made them happy through their blessings.
• 2) At that moment, an extremely evil Rakshasa, known as Charvaka, appeared as a Tridandi Sanyasi and condemned Yudhisthira saying – “Brahmanas are berating you”.
• 3) Listening to those words, Dharmaraja became sorrowful. Seeing this, Vipras cursed that Charvaka saying – “You are saying that we berated him even when we have not done so. Therefore may you be burnt to ashes immediately”. As soon as they said thus, that great sinner was burnt to ashes.
• 4-5) When that charlatan in the guise of a Sanyasi was burnt thus, Sri Krishna, the best amongst the Vrishnis, told a sorrowful Dharmaraja – “He was not a Yati. He was a great sinner who was always engaged in cruel acts. He was a lowly Rakshasa who was a friend of Duryodhana. He has now been killed by the Munis. Therefore, do not grieve. You have done whatever you had to do”. When he spoke thus, Yudhishthira gathered a little comfort and donated wealth to Brahmanas with devotion and pleased them.
• 6) Dharmaraja provided comfort to his relatives, citizens, refugees and the others. He gave them wealth abundantly. He took care of them like his children.
• 7) Dharmaraja thought about the killing of Bhishma, Drona, Karna and Duryodhana and, burning with regret, decided to give up his Kingship.
• 8) When his brothers, Draupadi and Brahmanas advised him regarding Dharma, he still (refused and) asked Bhima not to advise him. To Arjuna, he said – “You do not know”.
  • Note: Dharmaraja considered Arjuna as not possessing enough knowledge about Dharma and hence told him the same.
• 9) When Arjuna became angry, the Brahmanas told the King – “Arjuna knows the truth about Dharma more than you. He is Indra’s Avatara”. Even after listening to this, he did not give up his concerns about (the right) Dharma.
• 10-12) Dharmaraja kept thinking that all of their advice regarding the act being Dharma was arising out of affection for him. Sri Vyasa and Sri Krishna repeatedly said to him “It is Dharma indeed” using Shastra and logic. Yet he did not develop a firm mind. Then, the two of them, being the best amongst men and without any change, told him – “Bhishma can never be doubted by you since he belongs to the enemy camp. Therefore, go to him”.
  • Note: Sri Vyasa and Sri Krishna are described as ‘Purushottama’ and ‘Avyaya’ – the best amongst all who never undergo any deformation or change, with respect to time, space or attributes.
• 13) Dharmaraja got together with the two of them (Sri Vyasa and Sri Krishna), his brothers and with many Sages and went to (meet) Bhishma. When he felt shame, Sri Krishna spoke to Bhishma.
  • Note: Bhishma obtained that state of being on the bed of arrows due to the Pandavas. Hence Dharmaraja felt greatly embarrassed now to approach him and ask for moral guidance.
• 14) When Bhishma instructed him to ask, Dharmaraja put forth all questions very appropriately. Sri Krishna himself, being present inside of Bhishma, instructed all the Dharmas.
• 15) Bhishma then requested Sri Krishna – “O Lord! It is you who must instruct the Pandavas about Dharma. What ability do I possess to teach them?”
• 16) Sri Krishna then said – “In order to ensure your fame, I shall be present inside you and teach all the Dharmas and subtle truths”.
• 17) “It is appropriate and the main duty for a King to adhere to Bhagavata Dharma. For that sake, even killing evil is appropriate. All other Dharmas that are dear to Paramatma are also allowed”.
• 18-23) “Worshipping Sri Hari always with one’s manas, words and deeds. Knowing with conviction that Sri Vishnu possesses complete and infinite auspicious attributes and that he alone is independent while all others are always under his control. Understanding the hierarchy of Devatas. Not worshipping any other Devata as the Supreme Being apart from Sri Hari. Always worshipping other Devatas knowing them to be devotees of Sri Hari. Never engaging in unproductive work. Always giving up attachment over results of any action. Not opposing Sri Hari or his devotees ever. Taking the sides of the superior ones whenever a dispute arises between devotees of Sri Hari. Undertaking those activities without fail, those which are dear to Sri Vishnu and his devotees, and doing them well. Not performing any activity that is not liked by Sri Hari or his devotees, even if it is Dharma. Taking the side of the majority of Vaishnavas whenever there is equal contention between two sides – all of these are to be understood as being Bhagavata Dharma applicable to everyone”.
• 24) “For a Brahmana, imparting knowledge of the truth is the vishesha Dharma. Apart from his own wife and children, it is Dharma for him not to punish others. For them too (wife and children) no injury must occur nor must the pain last long”.
• 25) “Brahmanas and Vaishyas must not impose fines. On the issue of physical punishment, the rules for Vaishyas and others is the same as that of the Brahmanas”.
• 26-27) “An excellent Brahmana must subsist on materials that are obtained without effort, or through bhiksha, or though that which his shishyas bring to him seeking bhiksha. Under duress he can subsist through kshatriya-dharma and under great duress he can subsist through vaishya-dharma. Kshatriyas must obtain materials (tax) from all except Devatas and Brahmanas and subsist by ruling over them. He can forcefully take tax from enemy Kshatriyas”
• 28) “He should protect Dharma through Sama and Dana always. In the end he can achieve it through Danda also. Except for the benefit of noble men, he should never run away from battle”.
• 29) “Agriculture, trade, protection of cows and dealing in interest (finance) are the chief occupation of Vaishyas. For Shudras, employment in service of the other three varnas is the main duty. The others should conduct themselves as per their ancestors”.
• 30) “The devotees of Sri Hari, amongst the Brahmanas and in the order of the varnas, are worthy of worship. Even if one is higher in varna, he is not worthy of great respect if he is not excellent in his devotion to Sri Hari”.
• 31) “Even if one is lower in varna, if he is a devotee of Sri Hari, he must be given respect through various means, except for prostrating at his feet. Wherever there is excellent devotion towards Sri Hari, respect must be accorded”.
• 32) “When a knowledgeable Brahmana is not available, even a Kshatriya can impart knowledge, after taking due permission from a Brahmana. When Kshatriyas are not around, Vaishyas can do so. In case of extreme situations, even a Shudra can impart knowledge”.
• 33) “Since Shruthi says that when the four varnas are without knowledge, those outside cannot become knowledgeable, the question of one outside the varna granting knowledge does not arise”.
• 34-35) “Women belonging to the three varnas must gain all knowledge apart from the Vedas. Women and men must stay loyal to each other. Even thinking of uniting with a woman who is higher in attributes ensures the road to Tamas. Desiring to unite the wives of those who are higher in guna leads to loss of gunas. For women, union with men who are lower than their husbands leads to great sin, that increases as the difference increases. It is sinful when others are desired too”.
• 36-37) “For women who are very high in the hierarchy, study of all Vedas too is must, like others (men). Devata women and wives of Rishis are excellent even when they are born in the wombs of humans. The best amongst Shudras too must study books of knowledge, apart from the Vedas, through others. For all others, the chanting of Sri Hari’s name is mandatory”.
• 38-40) “Thinking of anyone as greater than Sri Vishnu or anyone as equal to him. Thinking of Brahma, Rudra and others as same due to minor differences in their attributes. Thinking of non-difference of these Devatas with Sri Vishnu. Thinking of differences between Sri Vishnu and his qualities. Thinking of differences between the Avataras of Sri Vishnu. Thinking of Sri Vishnu as possessing material body in his Avataras. Thinking of ignorance, sorrow, weakness and other such defects in Sri Vishnu. Incorrect understanding of hierarchy amongst his devotees – All of these lead to guaranteed Tamas”.

Mahabharata Tatparya Nirnaya: Chapter 28: Part 6

• 201) Bhima’s body was tougher than a diamond. If Dhritharashtra had hugged him directly, he would have suffered no deformity and Dhritharashtra’s defect (of wishing evil) would never have surfaced. Hence Sri Krishna deceived him in this way.
• 202-203) The King hugged all of them with affection and blessed them. “I am the sinner who has caused the destruction of our clan. I am deserving of your curse” – when Dharmaraja said thus to Gandhari, she became angry and stared at his beautiful toe-nails through the edge of the cloth tied to her eyes. Due to the fire of her anger, his toe-nails were burnt. Thereafter, he became one with black toe-nails.
• 204) With anger and great pain, when Bhima approached in order to bow to her, she asked him – “O Bhima! How could you have killed my son through Adharma?”.
• 205) When she asked thus, desiring to extinguish her anger first, Vrikodara said – “When there is danger to one’s life, it is not sin to kill a sinner through unfair means”.
• 206-207) Having said thus, Bhimasena, who knew very well he faced no other danger apart from that of not fulfilling his vow, said to her – “How have I have committed Adharma as a Kshatriya when all I did was to fulfill my vow of killing the brothers in battle? There is no life if a vow is broken (for a Kshatriya)”.
• 208) “Shruthi says sinners must never be killed through chaste Dharma. Unlike noble men, killing sinners through fair means is sin, says Shruthi. Therefore, Devatas have always killed the deceiving Asuras through unfair means”.
• 209) The followers of the Paingi shakha always chant the Shruti that goes as – “Deception must always be demolished through deception. It is only the adherents of Dharma who must not be slain through deception”.
• 210) When Bhima spoke thus, Gandhari asked again – “Being a human, how could you have drunk human blood?”. To this Bhima replied – “I did not drink”.
• 211) “Your son’s blood did not go beyond my teeth. In order to fulfill my vow, and to take revenge, I did so to him”.
• 212) “In order to scare the enemies I acted as if I drank it. Doing so to sinners is the Dharma as taught by the Vedas”.
• 213) When Bhimasena spoke thus, Gandhari asked him – “You killed all hundred sons. You did not spare even one supporting stick for this blind couple?”.
• 214-215) Bhima replied to Gandhari – “All of them were sinners. They had committed sin that qualified for the punishment of death. Therefore, I killed them all”. Gandhari then asked again – “Did you not find even one who hadn’t sinned?”. Bhima replied – “All of them had together planned to arrest Sri Krishna”.
  • Note: When Sri Krishna visited Hastinapura just before the war as a messenger of peace, Duryodhana and all his brothers had planned to capture him. Bhima points this out as the greatest sin committed by them.
• 216-217) “Earlier too they had committed great sins. In the Sabha, when Sri Krishna was instructing Dharma, they rejected it repeatedly and followed Duryodhana out of the hall” – keeping all of this in mind, Bhima replied.
• 218) “There was not even one among them who had not offended me (in the past). When you yourself were incapable of advising them, why are you angry at me without reason?”.
• 219) When Bhima asked thus, Gandhari became silent. Then, all the other Pandavas bowed to her. She calmed down when Sri Vyasa spoke to her again.
• 220-222) The Pandavas, with their wives, proceeded to the battlefield along with Gandhari who had brought her daughters-in-law ahead of her, Dhritharashtra, Vidura and the others, Sri Vyasa, Sri Krishna and Kunti. Intending to reduce the merits of her Tapas so the Pandavas are safe, Sri Vyasa gave Gandhari divine vision.
  • Note: Gandhari was a great pati-vrata. She had accumulated great punya over the years using which she was capable of invoking great curses against the Pandavas. In order to avoid this, Sri Vyasa gave her divine vision. Seeing the corpses of her sons and family, she cursed Sri Krishna out of anger and sorrow, thereby burning away her punya.
• 223) In the battlefield, Gandhari saw the dead bodies with her divine vision and, out of sorrow, cursed Sri Krishna – “You have caused our kula to get destroyed due to infighting. Therefore may your kula too get destroyed due to each other”.
• 224-225) When she said thus, Bhagavan Sri Krishna, although capable of making the curse go futile, said – “It is my sankalpa too. May it be so”. Because of that, her Tapas got destroyed. She became lesser in merit than her husband Dhritharashtra. Isn’t Sri Hari the one who destroys punya that is more than one’s worth?
  • Note: Each jeeva has an inherent swabhava or nature. As per the qualification arising from that nature, one is entitled to a certain level of punya, through which the jeeva obtains proportionate bliss. If any jeeva accumulates more than the qualified punya, Sri Hari ensures its destruction. The Ahalya incident was similarly in order to burn away the excess punya accumulated by Sage Gautama.
• 226) Later, Sri Krishna took Draupadi and showed her the widows of Duryodhana and the others who were hugging the dead bodies of their husbands and crying. Draupadi praised Sri Krishna, the one with complete auspicious attributes, profusely.
• 227) Thereafter, the Pandavas themselves performed the last rites of those well known warriors who were noble. They got others to cremate the bodies of others keeping Dhritharashtra in front (for that activity). Through their five charioteers they got many other corpses to be thrown into the Sarasvati river.
• 228) Out of affection, Dharmaraja and the twins had not engaged their charioteers in the war. Since the corpses were innumerable, many probably remained where they were.
• 229) Then, as the Pandavas were giving tarpana to the fallen relatives in the Ganga, Prithaa (Kunti) informed them that Karna was their older brother and said – “Give him tarpana too”.
• 230) Dharmaraja then became infested with great sorrow. Exclaiming “Oh! No!” repeatedly, he let out a curse saying – “May no secret ever remain in the hearts of women”.
• 231) “Oh Mother! Your courage has led us to this downfall! Having killed our older brother, who is equivalent to one’s father, what gati can we obtain now?”.
  • Note: Dharmaraja is referring to the other-world which souls obtain after death. Gati here means Swarga or Naraka or associated worlds.
• 232) Dharmaraja, who was speaking thus, was consoled by Sri Krishna and Sage Narada through comforting words. They praised the qualities of Karna.
• 233) After that, all of them performed the post-death rituals. The eldest of the Pandavas then ascended the post of Chakravarti!
  • Note: Yudhisthira obtained the seat of Emperor of the entire world.

|| End of chapter 28, known as ‘Pandava Rajya Prapti’, from the Mahabharata Tatparya Nirnaya, composed by Srimadanandatirtha Bhagavatpada ||

|| Sri Krishnarpanamastu ||