Tag: translation

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 ||

Mahabharata Tatparya Nirnaya: Chapter 28: Part 5

  • 161) When the two Brahma-shirostras collide, destruction of living beings too takes place. Therefore, the compassionate Arjuna prayed for their well being too.
  • 162) Still, the collision of those two astras certainly causes loss of lives. Hence, in order to stop their collision, Sri Vyasa stood between them at that very moment.
  • 163) Sri Krishna (Dwaipayana), the omnipotent one, the Supreme Being and the son of Satyavati, stopped the two astras at a distance and said to the two of them.
  • 164) “Earlier too, there were people who knew this astra. Still they had never done such a thing. How can a noble person do something like this that is harmful to the world?”
  • 165) When Sri Vyasa spoke thus, Arjuna said – “O Lord! I invoked this astra as a counter when there was great danger. Kindly excuse me”.
  • 166) Ashwathama too said similarly. Sri Vyasa then said to the two of them – “Withdraw your astras”. Arjuna immediately did so. But, Ashwathama was unable to withdraw it. Sri Krishna then started to speak.
  • 167-168) “Arjuna is a Brahmachari since his childhood and possesses the Tejas of a Kshatriya. Therefore, he was capable of withdrawing the astra. However, even though Ashwathama is the son of Drona, he was unable to withdraw it since he has lost his Brahmacharya”. Then Sri Vyasa said to Ashwathama – “Since you are unable to withdraw the astra, handover the jewel that is present on you as a natural (jewel)”.
    • Note: Ashwathama had promised Duryodhana discretely to unite with his wife and produce progeny that would rule the world. This was a great sin for a Brahmana and hence he had lost his Brahmacharya.
  • 169) “Since you have already lost to Bhima, handover that precious and radiant stone to him and withdraw the astra from the Pandavas at least in your words”.
    • Note: Although Ashwathama could not withdraw the astra physically, Sri Vyasa wanted him to at least utter his intention of withdrawing it from the Pandavas.
  • 170-171) When Sri Vyasa said thus, Ashwathama plucked out that jewel – that relieves one from ageing and death and ensures one does not feel hunger, thirst or tiredness, that carried a divine fragrance, that relieved darkness and was auspicious – from his head and gave it to Bhima. He wished for the astra to only spare the five Pandavas. Then, Sri Vyasa, the lord of the Vedas, said to Arjuna.
    • Note: Ashwathama refused to comply with Sri Vyasa’s instructions. Instead of wishing for the relief of all Pandavas, he wished that the astra spare only the five brothers.
  • 172) “Arjuna! Nullify the astra that Ashwathama released” – when he said thus, Arjuna bowed to him and nullified that astra too. 
  • 173) Sri Krishna, the head of the Yadavas, said to Ashwathama – “Call out the sparing of at least one progeny of the Pandavas with your words”. When he said thus, Ashwathama replied.
    • Note: Sri Krishna asked Ashwathama to say it in words that he would like the astra to spare at least one of the progenies of the Pandavas.
  • 174) “Out of favoritism, you intend to save your nephew. But I shall direct the astra to fall on Uttaraa’s womb itself”.
    • Note: Ashwathama says here that Sri Krishna intends to save Subhadra’s grandson – the child of Abhimanyu and Uttaraa.
  • 175) Sri Krishna said again – “If you are intent of killing the womb, desist firmly from invoking the astra on it”.
  • 176) “O egoistic Ashwathama! Get the astra to fall on Abhimanyu’s dead body. (If you release it on the womb) I shall bring to life once again the fetus that will die from your astra.
  • 177) Even then, Ashwathama stated that he would release the astra against the womb. At that moment, Sri Krishna, appearing to be a little angry, told him.
  • 178) “O evil minded one! See what my capability is! You do whatever you can. Even if you try with all your might I shall bring that fetus back to life”.
  • 179) “The progeny of the Pandavas shall definitely last a thousand years on this Earth. Being protected by me, none can ever become capable of destroying it”.
  • 180) “I know your crooked thinking about killing the progeny of the Pandavas and giving rise to the progeny of Duryodhana. That shall never happen”.
  • 181) “Just as the desire for Moksha of a person who turns away from Sri Hari never fructifies, your resolve on this issue too will fail. Therefore you shall always move around sitting on humans. Let Earth be inaccessible for your movement”.
    • Note: Ashwathama is cursed by Sri Krishna here. He becomes incapable of walking by himself and will be carried always by other humans.
  • 182) “O dull witted one! Till the lineage of the Pandavas remains, may you roam around in forests always, emanating bad odour and always being filled with wounds”. Sri Vyasa too concurred with the curse of Sri Krishna and said – “May it be so”.
  • 183) When the two forms of Sri Hari said thus, Ashwathama requested Sri Krishna Dwaipayana – “O Lord! May I get your company whenever I desire. May I not get any obstacle for the same”.
  • 184) When he requested in this way, Bhagavan Badarayana said – “May it be so”. Ashwathama bowed to him and left from there, thinking of what he saw in his dreams.
  • 185-187) Ashwathama thought of all the events he had seen in his dreams – his killing of Draupadi’s sons, Arjuna taking an oath to kill him, Arjuna capturing him and taking him to the camp, Draupadi asking he be released, Bhima refusing to do so and snatching his jewel as per Sri Krishna’s words and sending him out of the country. Thinking of these and other incidents he had dreamt, Ashwathama felt all those incidents had in effect come true. The best amongst wielders of weapons then entered the forest.
    • Note: All the incidents mentioned in this shloka are given as actual incidents in the Srimadbhagavata. In the Skanda Purana, these incidents are said to have been in his dreams. Sri Madhwacharya beautifully integrates together all three granthas in this manner.
  • 188) Ashwathama will undergo all (the difficulties) Sri Krishna had imposed and will later obtain the shishyatva of Sri Vyasa and classify the Vedas in the next Dwapara Yuga.
    • Note: A new Vyasa arrives in every Dwapara Yuga. In the next Dwapara, Ashwathama will take over the position of Vyasa and classify the Vedas.
  • 189) He will then become one among the saptarshis and, due to the grace of Sri Vyasa and due to devotion to Sri Krishna, will attain unison with his original form (of Rudra).
  • 190) Krupa then went to the Pandavas and was accorded great respect as a Guru. He then became Acharya to those born in that lineage.
  • 191) After that, he will once again become the shishya of Sri Vyasa and serve him. He will become, along with his nephew, one of the Saptarshis. Krutavarma obtained the consent of Sri Krishna and returned to Dwaraka.
  • 192) Bhimasena gave that precious jewel handed over by Ashwathama to Draupadi and consoled her a lot. Draupadi, giving up her anger due to Bhima’s words, gave that jewel to the King.
  • 193-194) If that jewel which is fit for Kings was given by Bhima to her, then ordinary citizens and Dharmaraja may suspect Bhima to be partial towards women. Thinking thus, Draupadi gave that precious stone to the King. She used to always engage herself in doing that which was pleasant to her husband. The King wore that stone on his head and became resplendent like the Sun.
  • 195) Like noble-men who win over inner-enemies, the Pandavas entered their capital city, along with Sri Vyasa and the best amongst the Yadavas and their wives.
  • 196) When, after Yudhishthira, Bhima went forward to bow at the feet of Dhritharashtra, Sri Krishna, the Supreme Being, moved him aside and placed an iron replica of him in front of the King.
  • 197) That replica was used by Duryodhana for practicing mace-fight. Hugging it, Dhritharashtra smashed it into pieces. Even as he was bleeding (from his mouth), he exclaimed – “O Son! Bhima!”. Shouting thus, he fell down.
  • 198) Sri Krishna told him – “Bhima is not dead. He cannot be killed, neither by you nor by anyone else. Your thinking has become clear to us. O King! It appears that your mindset is still sinful”.
  • 199) “Due to defective thinking, you supported your sons who were of the most evil nature, and came under their control. You are experiencing the results of that now. It is not fair to get angry at Bhima”.
  • 200) When Sri Krishna said thus, Dhritharashtra invited Bhima with a calm mind. Bhima bowed at his feet. His brothers and the others too bowed to him.

Mahabharata Tatparya Nirnaya: Chapter 28: Part 4

  • 121) “Because of this analogy I have been directed by Paramatma. I am leaving now to kill the Pandavas” – saying so he climbed his chariot.
  • 122-123) Even as the two of them stopped him, he refused to listen to them and went towards the (Pandava) camp. The two of them followed him. At the door of the camp, he saw his own self in the form of the terrible Rudra. Sri Krishna had surrounded him (Rudra) with crores of forms. Seeing Sri Krishna, Ashwathama became stunned with fear.
    • Note: Ashwathama was the Avatara of Rudra. So he saw his own form when he noticed Rudra standing at the door.
  • 124) As per the orders of Sri Krishna, Shiva engaged in battle with his own form of Ashwathama. Very swiftly he swallowed all the weapons of Ashwathama.
  • 125-126) The strength of Sri Hari is unfathomable. Even those who commit suicide see it, don’t they? Therefore, Shiva, inspired by the strength of Sri Hari, swallowed the weapons of his own other form. Then, Ashwathama performed a manasa yajna in which he thought of himself as the sacrificial offering for Vishnu residing in him.
  • 127) Being pleased with that yajna, Shiva, directed by Sri Hari, returned all weapons to his own form of Ashwathama, the son of Drona.
  • 128-129) “As per the orders of Sri Vishnu, the omnipotent, I had guarded the doors of this camp till now. As per his wish, I am now letting you. Similarly, I am giving you weapons so you can kill all the people here”.
  • 130) Saying thus, Shiva, the Vrushabhadhwaja, gave all the weapons to Ashwathama and disappeared from there. Ashwathama then said to Krupa and Krutavarma.
  • 131) “Whosoever comes out of the camp may be killed by the two of you”. Saying thus, Ashwathama, wielding a bow and a sword, entered that camp like Yama.
  • 132) Having rushed into the camp, Ashwathama went to Dhrishtadyumna and kicked him hard with both his legs. Woken up from his sleep, Dhrishtadyumna requested – “I know that you are the son of my Guru”.
  • 133) “You are a hero. After I get up and hold my weapon you may kill me with your weapon. That is Dharma for the brave ones. With that, I too shall obtain the meritorious lokas meant for those who die wielding their weapons” – when he requested thus, Ashwathama replied angrily.
  • 134) “Sinner! Those who commit Brahmahatya, especially those who cheat their Gurus, shall never attain punya-lokas. It is also not appropriate to kill great sinners like you in a Dharma-yuddha“.
  • 135) Realizing that his death was inevitable, Dhrishtadyumna became silent. Even in his dreams he used to see his death everyday.
  • 136) After the death of Drona, Dhrishtadyumna used to see Ashwathama and that dark night every day in his dreams.
  • 137) The son of Drona sat on his chest and put his bow’s string around his neck tightly and started to pull it. Dhrishtadyumna gave up his body after a big struggle. Wasn’t he the Avatara of Agni after all?
  • 138) After that, (he) killed Shikhandi, Yudhamanyu, Uttamaujas and Janamejaya and went towards Draupadi’s sons, fuming in anger.
  • 139-141) All of them got up and started hitting him with arrows. Ashwathama killed them by waving his sword in the clockwise and anti-clockwise directions. In that way, he killed all the sons of the Pandavas, apart from the grandson of the King of Kashi and son of Bhima, known as Sharvatrata. An invisible Shiva carried him to Kailasa at that moment. Therefore, he became known as Sharvatrata and stayed there later too. Earlier, Kashiraja had requested Shiva (a boon) that his daughter’s son must live forever. Hence Shiva saved him out of compassion.
  • 142) Realizing Sri Krishna’s decision to hand over the Kingdom to Parikshita, Shiva prevented him from going back to Bhu-loka.
  • 143) Ashwathama’s general prayer when releasing the Brahma-shirostra was that the lineage of the Pandavas must be destroyed. However, since Shiva was the very essence of Ashwathama, he had intended Sharvatrata to be excluded.
    • Note: Subsequently in this very parva, Ashwathama releases a Brahma-shira-astra and makes a sankalpa that the entire lineage of the Pandavas must be destroyed. Sri Krishna, of course, ensures Parikshita lives. However, the question of how Sharvatrata, who was Bhima’s son, continued to live, arises. It puts a question mark on the power of the Brahma-shirostra. Hence Sri Madhwacharya gives the nirnaya here. Ashwathama and Shiva are one and the same. Hence their two sankalpas must be seen in unison. Sharvatrata was therefore automatically excluded from Ashwathama’s sankalpa the moment Shiva undertook sankalpa to protect him.
  • 144) Since Shiva and Ashwathama are one and the same, the Brahma-shirostra did not kill Sharvatrata. Ashwathama went on to kill Chekitana and the others.
  • 145) The heroic Ashwathama killed all the Chedi, Panchala, Karusha and Kashi warriors. The terrible one lit fire to the camp from all sides, intending to kill all the children and women too.
  • 146) All those who tried to run out of the camp, desiring to live, were killed by Krupa and Krutavarma who were standing at the camp’s door. Due to divine providence, the charioteer of Dhrishtadyumna alone survived.
  • 147) Seeing Krutavarma swerve his sword forcefully, he thought he would get hit and fell down even before it touched him. Due to darkness, he (Krutavarma) did not realize it.
  • 148) When Krutavarma was busy killing others, he ran to Draupadi. He informed Draupadi of all that had happened. A sorrowful Draupadi narrated everything to Bhima, who climbed his chariot and went after Ashwathama, holding a bow in his hand.
  • 149) Amidst this, Ashwathama collected the heads of the sons of Draupadi and, along with Krupa and Krutavarma, went cheerfully to Duryodhana, who was on the verge of death.
  • 150) The sinner Duryodhana saw the heads of the Upa-pandavas, and after listening to Ashwathama, praised him and gave up his life after rejoicing (over their deaths). Fearful of Bhima and Arjuna, and of Sri Krishna, Ashwathama and the others went separately.
  • 151) When Ashwathama set out alone in his chariot, Bhima chased him on his own chariot. Seeing Bhima chase him, a fearful Ashwathama drove his horses extremely fast and ran away.
  • 152) Seeing Bhima continuing to chase him, Ashwathama returned in anger and fought a battle with him and lost. He then released the Brahma-shirostra.
  • 153-154) In the middle of all this, in order to show both Bhima and the astra as unassailable, Sri Krishna arrived there, along with Dharmaraja and Arjuna. Bhimasena could not be killed (by that astra). That astra too was unmatched. Both of these were the very sankalpa of Vishnu. Bhima was anyways the astra itself.
  • 155) Gayatri was the mantra for that astra. The Devata to be meditated upon was Brahma. Sri Narayana, the creator of the world, was verily the presiding deity!
  • 156-157) Sri Krishna then narrated to Dharmaraja and Arjuna what Ashwathama had done (earlier). He narrated the incident when he was meditating upon himself when Ashwathama arrived, sought his weapons and became unable to even lift them. When Sri Krishna asked him why he needed them, Ashwathama replied he wanted to get rid of Sri Krishna himself from the face of the Earth so Duryodhana could then rule. Sri Krishna had them warned him “Do not do this again”.
  • 158-159) Noticing the Brahma-shirostra, that had been released by Ashwathama with the intention of eliminating the lineage of the Pandavas, arriving with a burning intensity, Arjuna, being instructed by Sri Krishna, released the very same Brahma-shirostra as a counter to that astra, along with a prayer for the well-being of the son of Drona, all living beings and himself too.
    • Note: While Ashwathama revealed his mindset by praying for the destruction of a lineage, Arjuna revealed his character by praying for the welfare of even the person who had released such a destructive weapon!
  • 160) When that astra is released against those who do not have knowledge of astras, it kills the very person who released such a weapon. Hence, Arjuna asked for the well-being of the son of Drona, out of devotion to his Guru.
    • Note: The son of a Guru is also equivalent to a Guru. Hence Arjuna tried to prevent the killing of his teacher since the astra had a specialty that it would kill the person who released it, in case it was targeted at innocent people or those who did not have the knowledge of astras to defend themselves.

Mahabharata Tatparya Nirnaya: Chapter 28: Part 3

  • 81) When Bhima stood fearlessly, Sri Krishna stopped Balarama and said – “Duryodhana has been killed by Bhima by following the right Dharma”.
  • 82) “One should not be hit below the navel when moving in circles or when approaching or moving away. But it is not a violation to hit (in such a manner) when one is cheating”.
  • 83) “Vrikodara has undertaken a vow for the right reasons saying ‘I would break your thighs’ in order to teach the message of Dharma to the world. Therefore, Duryodhana has been killed in the path of Dharma only, by Bhimasena who is always adherent to Dharma”.
  • 84) Listening to the words of Sri Krishna, Balarama said that it was deception of Dharma and proceeded to his city (Dwaraka) along with his followers.
  • 85) After Balarama departed, Yudhisthira asked Sri Vasudeva – “Is this Dharma or Adharma?”. Sri Keshava replied.
  • 86) “The most evil ones should never be killed through a literal interpretation of Dharma. Earlier, Devatas too had killed their enemies, the Asuras, through deception only”.
  • 87) “Therefore, the sinner Duryodhana has been killed by the way of Adharma itself. There is nothing wrong with this. When Bhishma, Drona and Karna have been killed through deception, what is the defect if the sinner Duryodhana dies in this manner?”
  • 88) “Vrikodara broke his thighs in order to fulfill his vow. That vow made by him was also in accordance with Dharma. Therefore, in the eyes of the world, there has been no transgression of Dharma”.
  • 89) “Those who are unaware of Bhima’s greatness will consider this as (an act of) Apaddharma. Due to his being free from death because of the boon of Shiva, and due to his knowledge of mace-fight and strength, Duryodhana is well known as the one equal to Jarasandha”.
  • 90) Therefore Sri Krishna made it clearly known that Bhima’s act was Dharma indeed. Still, the lord of the world put Dharmaraja in a quandary.
  • 91) Sri Krishna, the best amongst all, did all of that in order that Bhima may get the complete punya from having performed the seva of bhu-bhara-harana.
    • Note: The main purpose of Sri Krishna’s Avatara was to eliminate the burden of evil from Earth or bhu-bhara-harana. In this task, Bhima was the main servitor of Paramatma. Hence Sri Krishna wanted the entire punya arising from this task to go to Vrikodara.
  • 92) Even after Sri Krishna clarified repeatedly to Balarama and the other people that it was Dharma (what Bhima did), Yudhisthira did not give up his doubts and hence he did not obtain complete punya.
    • Note: Doubting the words of Paramatma cost Yudhishthira a lot of punya.
  • 93) Still, Sri Krishna did not ensure all of Dharmaraja’s doubts had been cleared. He conveyed the chief Dharma to Balarama and the other people.
  • 94) Sri Krishna will firmly teach Arjuna in future that the killing of Dhritharashtra’s son was through Dharma.
  • 95) When Sri Krishna repeatedly insisted that Bhima had taken the route of Dharma in felling the King, the evil Duryodhana condemned Sri Krishna with so much anger that his lips shook.
  • 96) “Pandavas engaged in sin because of you. Therefore it is you alone who are the greatest sinner” – when Duryodhana said thus, Sri Krishna replied – “There is no sinner equal to you”.
  • 97) “Since Bhishma and the others followed you who was firm in sin, the sin of killing them would also go to you. There is no sin if a sinner or the followers of sinners are killed”.
  • 98) “Neither by nature nor by their activities, the Pandavas do not possess even a little sin. They are the best in character. They believe in me. Who can accuse even an iota of sin in them?”
  • 99) “Since you got even those who were on the path of Dharma to ride the path of sin, and because you yourself always engaged in sin, and because you are by nature most evil, you will obtain the end result that will surpass the terrible fate that even the biggest sinners get”.
    • Note: Sri Krishna says here that Duryodhana will attain Andhantamas which is the state reserved for the most evil souls.
  • 100) Sri Krishna, who had spoken thus, was asked by Duryodhana – “Who else can get a happy ending such as mine? What is sinful in whatever I did?”
  • 101) “I performed Yajnas; built lakes and wells (performed ishta-poorta); stomped the heads of enemies in war; found death even as I was fighting in the battlefield; What more is there?”
  • 102) “I have enjoyed all the pleasures I wanted. I shall obtain an excellent gati going forward. The Pandavas, who have experienced sorrow and engaged in a deceitful war, shall only obtain sorrow in future too”.
    • Note: Gati stands for the world the soul reaches after death. Duryodhana here claims he will attain one of the superior worlds.
  • 103) “There are no more heroes, like the Sun and Moon, nor noble men who are followers of Dharma, on this Earth. There are no jewels (wealth) either. Let the Pandavas experience (rule) such a (barren) Earth”.
  • 104) As soon as Duryodhana spoke thus, the shower of flowers made by Devatas fell there. They did so in order to firm up his belief about his evil doings and ensure he falls in Tamas.
    • Note: Sri Madhwacharya here explains the real reasons behind the pushpa-vrushti performed by the Devatas on Duryodhana. He was a Tamasic jeeva who was destined to fall into Andhantamas. If he developed any sort of remorse, his sins would reduce thereby qualifying for a lesser degree of punishment in Andhantamas. Evil souls such as Duryodhana fully deserve the darkest Tamas. Hence, in order to firm up his beliefs in his own evil actions, the Devatas showered flowers on him.
  • 105) How can a special Tamas not be the destiny for the one who boasted about himself, while condemning Sri Vasudeva and his devotees?
  • 106) Sri Krishna got this (shower of flowers) done in order to convey that even when one of the sins are done it leads to greater sorrow. What then to say of someone who did all of them? He then said – “All of what you have done is a waste”.
    • Note: Even if a person just praises himself when sins are committed or if a person condemns devotees of Vishnu or if he condemns Sri Hari himself, deeper sorrow is guaranteed. When Duryodhana has done all of these sins, there is no question about his eventual state, which is nothing but Andhantamas.
  • 107) If a cruel person, an ingrate, or someone who always hates the noble can obtain the punya of Dharma, then it has to be said that darkness can illuminate like Sun!
  • 108) Sri Krishna, who grants the desires of devotees, saying thus repeatedly, conveyed to his devotees that Bhima had definitely killed Duryodhana through the path of Dharma.
  • 109) When Sri Krishna thus established the real nature of Dharma, all the noble people there became convinced in their hearts. All of them concluded with certainty that the sinner King had been killed through the means of Dharma.
  • 110) Dharmaraja, being always concerned about sins, got into a doubt because of the shower of flowers. Due to affection over Duryodhana, Ashwathama, Sanjaya and Balarama claimed his killing to be Adharma.
  • 111) After that, Sri Krishna, together with the Pandavas and the Panchalas who were rejoicing with shouts of victory, left from the battlefield with a smile, being greatly worshipped by Brahma, Shiva, Indra and the other Devatas.
  • 112) Then, after hearing the news of Dhritharashtra’s sorrow from Sanjaya, Yuyutsu went to him as per the directions of Sri Krishna and Yudhisthira. Sri Krishna also went behind him.
  • 113) Sri Krishna consoled Dhritharashtra with words of comfort that were in accordance with Dharmashastras and full of truth and in line with the ways of the world. He then returned to the Pandavas.
  • 114) In order to cause the destruction of those on the side of the Pandavas, who were Avataras of Devatas, Sri Krishna proceeded towards the Kaurava camps along with the Pandavas and Satyaki.
    • Note: The time had arrived for ending the Avataras of many Devatas who had taken birth and had sided with the Pandavas in the war such as Dhrishtadyumna, sons of Draupadi and others.
  • 115) At the same time, Ashwathama, along with Krupa and the son of Hardika (Krutavarma) went to Duryodhana, who was down with broken thighs. By that time, dogs, jackals and pisachas had already started eating his body. He was breathing heavily.
  • 116) Ashwathama, who was immersed with sorrow and mourning, condemned the Pandavas and asked – “O King! What should I do?”. Duryodhana said – “Ensure that the Pandavas are eliminated” and consecrated him with dust.
    • Note: Even under the dire circumstances, Duryodhana did not give up his hatred of the Pandavas. He made Ashwathama his commander and, in the absence of water, poured dust on his head to consecrate.
  • 117) With the unstated desire that the Pandavas must be eliminated and then progeny must be had with his wife and then the world must be ruled by those children, Duryodhana consecrated Ashwathama in that manner. Ashwathama agreed to it and left.
    • Note: It was Duryodhana’s hidden message to Ashwathama to marry his wife after killing the Pandavas and obtain children who could then rule the Kingdom.
  • 118) Out of fear of Sri Krishna, Bhima and Arjuna, Ashwathama sat in a chariot along with Krupa and Krutavarma and entered a dense forest.
  • 119-120) Thinking of Drona’s killing and the end of Duryodhana, Ashwathama could not get sleep. There, he noticed a very powerful owl killing many thousands of crows perched on the banyan tree under which they were sitting. Immediately he said to Krupa and Krutavarma.

Mahabharata Tatparya Nirnaya: Chapter 28: Part 2

  • 41) When Bhima destroyed that weapon called Prasa, Duryodhana, who had no vehicle either, picked up a big mace and went away. Having left in that manner, he entered a big pond called Dvaipayana.
  • 42) In this way, six akshouhinis of the Kaurava army was destroyed by Bhimasena. Apart from half-akshouhini of the Kalinga army, Arjuna destroyed half of the total army.
    • Note: Bhima destroyed six akshouhinis while Arjuna destroyed five.
  • 43) Out of the total army of eleven akshouhinis, the left over ones were destroyed by the others. Four akshouhinis of the Pandava army was destroyed by Ashwathama.
  • 44) The remainder of the Pandava army was killed by the others. Out of these, Drona, Karna, Bhishma, Duryodhana and Bhagadatta were the main destroyers in that order.
  • 45) When the noble Pandavas obtained victory and were celebrating by letting out roars, Duryodhana started chanting mantras after getting into Jalastambhana.
    • Note: Jalastambhana is a Yogic technique in which a person can stay inside water for as long as he desires.
  • 46) Those mantras, granted to him by Sage Durvasa, could bring back life into those dead. If Duryodhana chanted those mantras remaining in water for seven days, all those dead (on his side) would come back to life and they could not be killed thereafter.
  • 47) Knowing Duryodhana to possess such knowledge of mantras, the Pandavas started searching for him. From a few fishermen they got to know that he was hiding in the lake.
  • 48) They proceeded towards the sarovara under Sri Krishna’s leadership. They then saw Duryodhana, who had come out of the water, discussing with Ashwathama, Krupa and Krutavarma. As soon as the Pandavas saw them, they (the three of them) ran away.
  • 49) Duryodhana entered the sarovara again. Seeing him, Yudhishthira, under the orders of Sri Krishna, berated him with sharp words and called him to come out.
  • 50) Duryodhana then, provoked (by those words), and like a snake that hisses when hit by a stick, spoke deceitfully – “I shall proceed to the forest for Tapas. You can rule the whole world”.
  • 51-53) Dharmaraja then replied to him – “When Sri Krishna had come, you had refused to give even a needle’s tip worth of land to us. And now you are wishing to give the whole Earth after having gotten Bhishma, Drona and the others killed. But, we shall not accept it without killing you. Come and be firm in war. Being born in the Kuru clan, it is not worthy of you to have entered water out of fear”.
  • 54) Listening to these and more tough words, an angry Duryodhana came out of the Jalastambhana like a hissing serpent.
  • 55) Duryodhana said – “I am alone. Without a headgear or kavacha. You are many and possess kavacha and headgear”.
  • 56) “In spite of this, if you consider it appropriate to battle me, then I shall fight all of you together or any one of you. I have no fear”.
  • 57) When Duryodhana spoke thus, Dharmaraja, the personification of Dharma, said – “We shall give you kavacha and other accessories. Amongst the five, you may choose any one of us to engage in battle”.
  • 58) “If you kill one of us then you can rule the Kingdom and the other four of us will proceed to a forest. If you get killed by him, we shall rule the entire world. You may choose whichever weapon you desire to win against enemies”.
  • 59) When he said thus, Duryodhana replied – “I shall not engage with the four of you including yourself, for you are weak, or with Arjuna. I shall fight Bhima with a mace. Gada is my favorite weapon at all times. I cannot touch any other weapon”.
  • 60) Listening to those words, the brave Vrikodara picked up a gada that was one and a half times heavier than his (Duryodhana’s) and got up, letting out a roar and intending to battle.
  • 61-62) Sri Krishna, the primordial Lord Narayana, then said to Dharmaraja – “You did wrong. If this King Duryodhana stands wielding a mace even the Suras and Asuras cannot win against him. He can certainly kill the four of you including Arjuna. Bhimasena can somehow kill him in battle. There is none equal to Bhima in strength. But Duryodhana is powerful and he is also industrious”.
  • 63-65) Bhima needed to break the thighs of that enemy Duryodhana in order to keep up his vow. However, those knowledgeable stood to call it as Adharma the act of him hitting below the navel. Therefore, in order to remove the stain of worldly condemnation, and to let everyone know that it was Apadharma, Sri Krishna said that Bhima would kill him ‘somehow’. But, in order to also convey that Bhima can kill him with certainty and without any excuses, he also said that Bhima’s strength was unparalleled.
    • Note: In the moola Mahabharata, it appears Sri Krishna makes a case for Bhima in this incident by saying that it was a time of great crisis and hence what was done would pass the test of “Apat Dharma”. Sri Madhwacharya explains here the rationale behind those words of Sri Krishna.
  • 66) Bhima too possessed complete skill in wielding the mace. Duryodhana would put more effort in it. Since Bhima was all-capable, not putting much effort was a positive quality in him than a deficiency.
  • 67-68) Sri Krishna and Vrikodara both knew that keeping one’s vow, especially one made against evil, was special Dharma. This was a Dharma-rahasya which others did not know. Therefore, in order to clear condemnation from the public, they make it appear like a danger even when they (in reality) do not have any danger.
  • 69) Later Bhima, in order to show the path of Dharma to the whole world, said – “As per my vow, I shall break both of your thighs. Let there be no doubt about this”.
  • 70) When Bhima said thus, Duryodhana proceeded to battle with him. A big fight started to take place. In order to show the world  the nature of great souls, Bhima at first fought mildly.
    • Note: It is not wise to start off any fight or argument with full aggression. It rules out any possibility of an alternate solution. To teach such a lesson, Bhima started off mildly.
  • 71) The two of them started showing awe-inspiring moves and variations in that mace-fight. At that time, Balarama came there. He tried to stop them.
  • 72) Even as he tried to stop them, the two of them did not give up on the battle. After that, Balarama, having been accorded respect by Sri Krishna and the others, started watching that duel.
  • 73-74) Bhima and Duryodhana, endowed with knowledge and strength, fought with each other showing different moves of mace-fighting. Then, in order to deceive Bhima, Duryodhana performed a somersault with his head down and legs in the air. Obtaining Sri Krishna’s agreement, Bhima at that very moment hit him at the base of his back. It was neither above the navel nor below and still fulfilling his vow. Duryodhana fell down, his thighs having been broken.
  • 75) In order to maintain the rules of Gada-yuddha, and to keep his victory clean, Vrikodara hit him at the center and not below the navel. In keeping with both his vows, he had broken both of his thighs.
    • Note: Bhima had taken a vow to break one thigh of Duryodhana when the latter had shown his thigh to Draupadi in the hall of dice. A little later, when they were moving out of the hall and into the forest, Bhima undertook a second oath to break the other thigh of Duryodhana when he mocked at the Pandavas.
  • 76) Duryodhana had asked, during the game of dice, that Sri Krishna be kept as stake. Bhimasena, as per his vow at that time, crushed Duryodhana’s head with his foot. He realized the ‘rishabham maa samananam’ sukta.
    • Note: Duryodhana had committed the greatest of sins demanding Sri Krishna, the Paramatma, be kept as a stake for a game of dice. Bhima had vowed that he would crush his head for committing this sin. While fulfilling this vow, Bhima also had realization of the ‘Rishabha Sukta’ of the Rig Veda (Mandala 10 Sukta 166)
  • 77) Bhima, by crushing his head in that manner, took away all the punya he had earned and also all of his knowledge. He ensured that all of them would reach Tamas.
  • 78) He reminded him of all the evil things he had done. Reminding him that he had contemplated arresting Sri Krishna, he crushed his head once again with his foot.
    • Note: When Sri Krishna had visited Hastinapura just prior to the war, Duryodhana and the others had hatched a plan to arrest him.
  • 79) Watching Bhima do it again and again, the wielder of the pestle (Balarama) became very angry. He lifted both his arms and shouted that it was not Dharma.
  • 80) Full of anger, and with red eyes, Balarama lifted his pestle and plough and rushed against Bhima. Vrikodara did not flinch.

Mahabharata Tatparya Nirnaya: Chapter 28: Part 1

  • 1) When the night passed by and it turned morning, Duryodhana appointed Shalya as the commander-in-chief after taking Ashwathama’s permission and proceeded to battle.
  • 2) The Pandavas got ready for war with great enthusiasm and proceeded to battle. A great battle took place then between the Pandavas and the Kauravas.
  • 3-5) Bhimasena was at the forefront of the Pandava formation. King Yudhisthira was in the middle and Arjuna, wielding the Gandiva and protected by Sri Krishna, was at the back. The twins protected the wheels of the King while Dhrishtadyumna and Satyaki were on either side of Dharmaraja. At the head of the Kaurava formation stood the Guru’s son Ashwathama. Shalya stood in the middle and Duryodhana along with his brothers was at the back. Shakuni and his son Ulooka were the protectors of Shalya’s chariot wheels while Krupa and Krutavarma stood on either side of him.
  • 6) A big war took place between Bhima and Ashwathama then. Similarly, a terrifying battle took place between the King (Yudhishthira) and Shalya.
  • 7) Without much of an effort, Bhima managed to easily render Ashwathama chariot-less with his arrows. Similarly, Shalya rendered the son of Dharma chariot-less.
  • 8) Arjuna, the one with the monkey on his mast, faced Shalya at that moment. A great battle, that was amazing and hair-raising, took place between them.
  • 9-10) Ashwathama climbed another chariot and went after Bhima. Duryodhana too covered Bhima from all directions with his arrows. Bhima stopped the two of them with a rain of arrows. A terrible superhuman clash took place between Bhima and them.
  • 11) Together with Yutusu and the maternal uncles Shikhandi and others, the sons of Draupadi faced the brothers of Duryodhana.
  • 12) Sahadeva faced Shakuni while Nakula took on Shakuni’s son Ulooka. Dhrishtadyumna faced Krutavarma while Satyaki faced Krupa.
  • 13) A small but unique battle took place between (each of) them. Shalya covered all sides of Arjuna with clusters of arrows.
  • 14) Arjuna started hitting Shalya, who was shining in battle, with his arrows. A battle that was similar to the duel between Devas and Asuras took place between them and continued for a long time on equal terms.
  • 15) After that Shalya picked up a diamond-like arrow and hit Arjuna in his chest. Arjuna fell unconscious.
  • 16) Waking up again, Arjuna, the tormentor of enemies, cut off the bow of the clever Shalya in battle.
  • 17) Shalya picked up another bow and started firing astras at Arjuna. When he released the Suryastra, Yamastra, Parjanyastra and other weapons, Arjuna nullified all of them with the Indrastra.
  • 18) Arjuna became angry and cut off Shalya’s bow once again. Shalya then picked up a mace and threw it at Arjuna’s chest.
  • 19) Arjuna then became unconscious. The enemies shouted in joy. Regaining his consciousness, Arjuna hit Shalya in his chest. Being weakened all over the body, Shalya leaned against his excellent flag.
  • 20) Shalya recovered and threw an arrow that was like Yama’s staff at Arjuna in that fight. That arrow split his chest. Tired, Arjuna leaned against the flag-pole.
  • 21) Arjuna gathered himself and cut the bow of the King of Madra. He then quickly brought down the umbrella, flag and charioteer of Shalya.
  • 22-23) Dharmaraja then climbed another chariot and killed the four horses of Shalya with four excellent arrows. Shalya climbed another chariot and covered all of them with a shower of arrows. He rendered Dharmaraja chariot-less.
  • 24) Shalya, who could win against enemies, killed the horses of Satyaki and Dhrishtadyumna, cut the bows of Nakula and Sahadeva and blew his high-sounding conch.
  • 25) Later, noticing Shalya gathering strength in that battle, the quick-footed Bhimasena halted him with excellent arrows. He quickly destroyed his chariot.
  • 26) When Shalya returned having climbed another chariot, Bhima hurt him deeply in his vital parts with arrows and rendered him chariot-less. When Shalya climbed a third chariot, he destroyed that too.
  • 27) Bhima cut off all weapons that Shalya picked up and caused him great pain by hitting arrows at his vital organs. Shalya then proceeded against Yudhisthira with raised fists.
  • 28-29) Dharmaraja noticed Shalya – who had received wounds in his vital parts due to Bhima, who was without a kavacha, who was weaponless, who only barely preserved his breath, and who was approaching him only to die – and climbed another chariot and picked up an unparalleled Shakti weapon in order to kill him.
  • 30-31) The son of Dharma combined that Shakti with other divine weapons and added the merits of his Satya and Dharma along with it and hurled it speedily at Shalya’s chest. His chest having been sheared, the King fell down dead in front of Dharmaraja. Shalya, who was always engaged in Satya and Dharma, became Indra’s guest.
    • Note: After his heroic death, Shalya reached Indra loka.
  • 32) After the brave King of Madra was killed, Susharma went against Arjuna with the remaining Samshaptakas. Arjuna killed him.
  • 33) Bhimasena killed the remaining brothers of Duryodhana and destroyed his troops completely.
  • 34-35) After that, Sahadeva killed Ulooka and the most evil Shakuni. Bhima and Arjuna thereafter hurt Ashwathama, Krutavarma and Krupa repeatedly, rendering them chariot-less, and chased them away. They entered into a forest due to great fear.
  • 36) Sanjaya, who was held by Satyaki, was made to be released by the omnipotent Sri Vyasa. Later, Duryodhana faced the Pandavas all by himself.
  • 37) A terrible battle took place between the Pandavas and Duryodhana. With his arrows, Duryodhana caused Arjuna to fall unconscious many times. He also rendered Dharmaraja and the twins chariot-less.
  • 38) Bhimasena then destroyed his chariot. He climbed an elephant and returned to battle again. He once again caused Satyaki, Shikandi, Dhrishtadyumna, the twins and the King to be weaponless.
  • 39) When Bhima felled that elephant, Duryodhana climbed an excellent horse and returned to battle, unperturbed. The destroyer of enemies held a Prasa in his hand and moved around the battlefield and attacked Satyaki.
  • 40) Satyaki, being hit by Duryodhana, fell unconscious. The twins too were hit by his Prasa and sat down in their chariots. Seeing him rushing towards the son of Dharma, Bhima killed his horse.