I Shrimad

Mahabhaar'ata
Taatpar'ya Nir'naya
Translation:
Smt.Anur-udha Sr'idhar'

Publisher:

Tatwasamshodhana Samsat ®
(Afflicted with Kurnataka Sanskrit University)
Shr'i Palirnar'u Matha, Car-fitr'eet, Udupi-576101

2015
 Shirt‘ Mahabhaemm Taatparya Nr'maya

Book title : Shri Mahabhaarata Taatparya Nimaya

Released by Revered Swamijis during
Sri Raghavendra Saptaha Mahoihsava,
held at Chennai on Feb. 19, 2015

Author : Original in Kannada Vidwan K.Hayavadna Puranik. M.A.

Translation by : Smt.Anuradha Sridhar

Sponsors : Pattabhirama Charitable Trust,

Shri Palimaru Matha,3362-F. AE Block,
8th Avenue, Anna Nagar. Chennai-600040

Publisher "1?". Tatwasamshodhana Samsat®

. 1;; ' (Affliatedwith Karnataka Sanskrit University)
‘771"’' Shri Palimaru Matha, Car-Street, Udupi-576101

No.01‘ copies : 500

Pages t 79+648

Year : 2015

ISBN Ne. : 978-93-81807-27-9

Price ' : Rs. 400!-

Typesetting : V.K.Graphies. Chennai-33. Ph: 91-94441 56275

Cover Page Design : K.M.Seshagiri. Bangalore

Printers : Vani Press, Geetha Road. Chamarajapuram,

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Books available : (1) Tatwasamshodhana Samsat®

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No.2D, Tth Avenue, Ashok Nagar, Chennai-B3.
Ph: 91-98945 Q4122
Shrr' Mahabhaamla Taatparya Nirmrya iii

BLESSINGS

Sri 108 Sri Vidyadeesha Teertha Swamg'i

Hrishikesha Teertha Peela. Shrl Palimaru Matha. Car Street. Udupi.

Sa prema Narayana Smaranegalu

‘faFiFdi-aa'q'i Vedas themselves declare that they are infinite, countless.

In order to make it comprehensible to people Vyasa classified them as Rig.
Yajus, Saama and Atharva. After classifying the Vedas, 'Ithihaasas and Puranas'
were also composed by Him to comprehend the Vedas. W a?
W- Vedas can be contemplated upon only by those who comprehend
well the ‘lthihaasas and Puranas’. A person without study of ‘lthihaasa and
Puranas,‘ fails to understand the essence of the Vedas.

In spite of this, one who initiates himself into the study of Puranas is put
to confusion - the reason being Puranas seem to contradict themselves when it
is studied superficially. Each Pu rana appears to declare the supremacy of
different deities. Also in the beginning the Puranas do not seem to be in tune
with each other. Therefore it leads to misapprehension which makes one feel
that they are nothing but a bundle of contusion. Also those Who take up to the
study of anyone Purana puts forward before people those views which are found
in them superficially. For those who take up to the study of Bhagavata, Krishna
is Supreme. In Shiva Purana, it is Shiva... and so on. it appears that there are
so many creators for this one world. Vyasaru has clearly said, QEIIHWERIH gilei
1TH?! EMT | {HERE-‘f it Iii-‘ail hag: 11'q Iiiafi n He has pointed out, based on
Vedas, that all Puranas propou nd the worship of one supreme entity. However,
people failed to understand its essence.

Veda speaks of worship of one Supreme entity. Even those who understand
the Supremacy of Vishnu with the help of Vedas and Puranas, are confused
about the enunciation of ‘Tatvas'. Those who studied Ramayana and Bharata
iv Shri Mahabharata Taatparya Nirnaya

concluded that there is difference between Lord's Moola Roopa and Avatara
Roopa and concluded that the Avatara roopas possess ignorance. It is because;
Krishna was blessed by Shiva with a boon. Rama struggled to find his wife Site
and so on. However Shrutis declare ‘W: fillet??? The" THEIR - that
the Lord is blemishiess, Moola and Avatars roopas are same without any
difference. in that case how the contradictions that appear in the Ramayana
and Bharata be resolved was the confusion in many ‘satvik' minds. This was
the atmosphere that prevailed.

During such a time, by the command from the Lord, Shri Vaayudevaru
descended on this earth as Madhvacharya. Keeping in mind the difficulties in
the study of 'lthihasa and Puranas' and forthe correct interpretation ofthem, he
composed ‘Shrimad Mahabhaarata Taatparya Nirnaya‘ and ‘Shri Bhagavata
Taatparya Nimaya‘. Shri Narayana Paditacharya while describing the greatness
of Acharya's granthas talks about Mahabaarata Taatparya Nirnaya thus:

Wwfifiafiii-fifimai
aintmmfiqgniafiifi'q'?! u (15-?6)
Bharata Taatparya is a nectar obtained when the coean called 'lthihaasas
and Puranas‘ are churned. Which God loving person would like to give up
enjoying this?

Shri Mahabhaarata Taatparya Nimaya'compn'sing of 32 Adhyayas reminds

us of the 32 samlakshanas of the Lord. Composer of this work Sri Acharya
Madhva who is ‘Pratibimba' of the Lord also reflects the 32 Lakshanas say
'jnanis‘ who have perceived him.

The first Adhyaya has the essence of the entire ‘Vaideeka Vaanjrnaya‘.
Therefore it is known ‘Sarvashaastraarta Nirnaya.‘ Lord is full of auspicious
qualities, blemishless. creator, sustainer and destroyer. There is no difference
between His Moola roopa and Avatara roopa. It is but the aim of all the shaastras
to propound the supremacy of Vishnu. Anything contradictory to this is done
only to mislead the demonic force (for Mohanaarta). Vishnu's supremacy is not
only propounded by Vaishnava shaastraas (3%‘??? 6% ‘IR'=).- all Vedas in total
> sing the glory of Shri Hari. If Smritis appear to contradict the Vedas they have to
Shrr' Mahabhaarata Taatparya Nimayn v

be correlated and interpreted in tune with the Vedas. Realism of 'panchabeda;‘

Moksha is possible only with the grace of the Lord; This grace can be obtained
through 'Bhakti'; Knowledge leads to Bhakti; Knowledge is absolute to Moksha
- such exceptional wisdom (prameyas) are given in this Adhyaya.

The essence of the Mahaabarata has been described in the 2nd Adhyaya,
with the help of quotes from several Puranas and Bharata. Therefore this Adhyaya
is called ‘Vaakyodaara.’ Moolaroopa Narayana Himself takes avatara as
Krishna, Rama and Parasurama. He only appears to be born from the womb is
described in this adhyaya.

Hgiagai am‘ ant finesse: |

ant awash man's mafia: u
Krishna is not the son of Vasudeva. Rama was not born from Dasaratha.
Jamadagni is not the cause for Parashurama. lt has to be understood that they
werejust a medium for His appearance.

Lord is Supreme. Mother Lakshmi Devi is His consort. Brahmaadi Devatas

who also have destruction, are His dasas. This is the purport of the Vedas. It is
n ‘Q H
stressed by tarya by quoting the sioka ‘Elam 35% 69%| He has also quoted
several Mahabharata slokas to show that there is consistency of thoughts through
the Mahabharata.

The third adhyaya has dealt with creation, protection and destruction of this
universe. lt also talks about Lord's avataras and avatara of the Devatas.

Final few slokas of the third adhyaya until the ninth adhyaya, Acharya clarifies
all the doubts that seem to appear in Ramayana. He says that he has cleared
them with the help of Moola Ramayana. Only tarya’s work can give answers
to several doubts that are raised in the present age. For example why Rama
killed Vali by hiding? Why was Shambhuka killed? Also the secret that the real
Sita was not touched by Ravana have been revealed by Acharya in this portion
of the work with the help of Puranas. He has also said that it is absolutely
essential to have knowledge about the different 'bhaashaa' namely, Samaadi,
Darshana and Guhya to understand the Puranas in the right perspective.
 vi Skrr' Mahabhuaml'a Tnntparya Nirnaya

Mahabhaarata Taatparya Nirnaya is the only work in Sanskrit which elaborates

on these aspects.

In tenth adhyaya story of 'Samudra Mathana' is narrated along with which it

is also been said that the 'jiva' has absolutely no independence. The poison
that emanated during the churning of the ocean was consumed by Vaayu Deva.
As Rudra desired to take part in this divine act of the Lord wanted a little portion
of the poison. Vaayu Deva rubbed a small portion on his palm, reduced its
intensity before giving it to Rudra. in spite of this the effect was so much that his
neck turned blue and he became 'Neelakanta.‘ Through this work Acharya
Madhva is the first to throw light on this secret that is mentioned in the Puranas.

Several peeple understand Vedavyasa to be a rishi. Only Acharya Mad hva

has clearly stated that if He is not accepted to be God then all the work that has
been composed by Him cannot be accepted as means of true cognition. While
describing the Lord the adjectives used by Acharya declare the Supremacy of
the Lord. This is unique in Acharya's works. Acharya‘s such exclusive
contributions has greatly helped the real ‘truth seeker.‘ This work on
Ma ha bhaa rta is a guide to all researchers. In this respect everyone should be
indebted to Acharya Madhva.

This work was the very breadth of our guru Sri Sri Vidyamanya Teertharu
and therefore releasing it during his centenary year through the
‘Tatwasarnshodana Samsat' which was his dream project seems to be very
appropriate. Such a work is being translated in English by Smt. Anuradha
Sridhar from Chennai so as to spread the fragrance of ‘Taatparya Nirnaya'
among people at large. We pray to ourAaradhya Murthy Sri Krishna and Mukhya
Praana' that she who is sewing the ‘Madhva Samaja' through the publication of
monthly magazine ‘Achara Vichara' should also bring to light the next volume of
‘Taatparya Nirnaya' soon.

Our sincere prayers to Sri Hari and Guru for ail those who have helped in
release of this work. '
Narayana Smarana
19.2.2015 Sri Sri Vidhyadeesha Teertha Swamiji
' Sri Palimaru Matha Udupi.
Shrl' Mahabhaarqtn Tnatparya Nr'mnya vii

[I Sri Rama Sri [|

PUBLISHER'S NOTE

Vishwaguru Acharya Sri Madhva, with Mahabharata as foundation, has

composed Srirnan Mahabhaarata Taatparya Nirnaya in order to determine the
true purport of the entire Shaastras, lthihaasas and Puranas.

Although this composition may appear to be a work on Ramayana and

Mahabharata, it is a work which interprets the entire Shaastras. It is a work
which compiles stories from Moola Ramayana, Vaimiki Ramayana and other
Puranas, along with Mahabharata, bringing out the their essence along with its
inner meanings. Acharya has also ascertained the authentic text by setting right
the contaminated and mutilated stories in the texts. It is an extraordinary work
ofAcharya Madhva's experience. He has beautifulty guided as to how ‘lthihaasas
and Puranas' have to be correlated and interpreted. Sri Narayana Panditacarya
himself has expressed his appreciation in Sri Madhva Vijaya:

enaimzamafiagata: Haiti n (15-76)

Bharata Taatparya is a nectar obtained when the ocean called ‘lthihaasas
and Puranas are churned. Which God loving person would like to give up
enjoying this?
Mahabharata is the essence of all shaastras. Mahabhaarata Tatparya
Nirnaya is the essence of Mahabharata. Acharya himself has mentioned this in
the concluding part of this work.
viii Shrr' Mahabknarala Taatparya Nimaya

seesaw new |
sameness-e || (MBTN 32-179)
This work is true purport of all shaastras and it especially throws light on
Mahabharata.
Such a wonderful work has been gifted to us by ourAcharya.Although it is
in easy Sanskrit, the depth is beyond comprehension to even scholars.
Panditacarya has mentioned this in Sri Madhva Vijaya

lamaem'firéuwagsigfiieqaaaaqififill (9-10)
Such a work has been translated to English by one of ourweli wishers Smt.
Anuradha Sridhar. Her work is herouiean and commendable. We are immensely
happy to publish this through ‘Vishwasamshodhana Samsat' established for
spiritual propagation by Sri Sn’ Vidyamanya Teertha Swamiji and which has
the continued patronage of Sri Sri Vidhyadeesha Teertha Swamiji.

We bow down to our Kulapati Sri Sri Vidhyadeesha Teertha Swamiji for
having blessed us with his ‘aaseervacana' and giving his consent to publish
this work- ‘bhooyishtante nama uktim videma‘.

We are even more happy that this great work ls being released on the
occasion of 'Sri Raghavendra Guru Saarvabhauma Saptaha Mahotsava.‘ This
gives the feeling that it has been acknowledged by Sri Raghavendra Swamy
antargata Sri Madhvantargata Bhagavan Sri Vedvyasa.‘

We offer our heartfelt thanks to Smt. Anuradha Sridhar on behalf of the

trust.

Samshodhana is also thankful to Type setters and printers and all those
who have helped directly and indirectly in publishing this work.

19 - 02 -2015 Sri Vamshi Krishnacharya Purohith

Deputy Director,
Tatwasamshodhana Samsat ®
Sri Paiimaru Maths, Udupi
Shri Mahabhnaram Tantparya Nr'mrlya ix

A FEW WORDS

Our great Acharya Madhva Shri ShriAnanda Teertha Bhagavatpada has

authored thirty seven works in Sanskrit, which are collectivety known as "Sarva
Moola Granthas". One of them is the famous Mahabhaarata Taatparya Nirnaya,
which is long poetical work made up of thrity two chapters consisting of more
than 5000 verses in Sanskrit oomposed in different metres. The first two chapters
deal with philosophical tenets and the authoritative quotations in relation thereof
and chapters 3 to 9 cover the story of Ramayana. The rest of the cahpters is a
summary of the great itihasa - Mahabhaarata which was written by Lord Shri
Vedavyasa. Mahabhaarata Tatparya Nirnaya is a great master piece of the
great master craftsman - our great Acharya.

Revered pontiffs of the Udipi Palimar Mutt - Shri Shri Vidyadheesa Teertha
Swamiji desired that this work of the Acharya be translated into English for
being made available to deserving public globally for their benefits. Thejob of
translation into English was entrusted by the Swamiji to Smt.Anuradha Shridhar

She has taken guidance from source books in Kannada dealing with the
Mahabhaarata Taatparya Nirnaya and has since translated the first nine chapters
to be published in a single volume (name as Part I), which itself runs into more
than 648 printed pages.

l was given the opportunity to proof read the printouts ofthe first nine chapters.
First, the original text in Sanskrit of each verse is given followed by the
x Shri Malaabhaarata Taatparya Nirnaya

transliteration in English. Then the English translation is supplied, continued by

detailed notes elucidating all relevant information.

Her translation is simple, free and see and easy flowing and can be readily
understood even by ordinary people having some knowledge of English. The
job has been executed by her with utmost sincerity and true to the original text
at all times. It deserves full appreciation from all concerned to enthuse her to
continued and complete the task which is really arderous and calls for individual
concentration to leave errors or ommissions.

If inspite of all care and attention bestowed, any errors or omissions are
found, they may please be brought to notice of the publishers or the translator
to rectify them in subsequent edition.

Chennai

19.2.2015 K. Sripada Rao

Shrr' Mahabhuamta Tnntparyrr Nirnaya Xi

FORWARD

The primary goal of every individual is to be 'happy' always, without any

sorrows whatsoever. However this seems to be farfetched in this world. Several
times we stand at cross roads unable to find solutions. Science althOUQh is a
vast ocean which helps man to refine and get sophisticated, has its limitations.
Scientist may pride in this sophistication and may be brilliant in analyzing
methodically every worldly event. However at many times they fail and stand
baffled and puzzled to several unanswered questions. There are several
unanswered questions pertaining to life in science.Therefore spirituality begins
where science ends. Scientists always function in a state of relativity, not
absoluteness. Therefore they are always unsatisfied with their findings; also
during this process of seeking, scientist face the limitations of natures cycle.
making the inner quality of their life disturbed. Until this is understood even
the most brillaint scientist is considered inferiorfrom the spiritual point of view.
Thus man needs guidance from those who have enriched their souls with
intutions. Only such people will be able to guide us in the path of peace to
attain our goal.

Sevaral saints and seers have come and gone in this land who have to be
source of inspiration for man. Saints are a class of their own. They have great
inner strength and brillaince which is not put to ordinary mundane use but is
used to evolve the soul. Their inner self is channelised only towards spirituality.
This enables them to face any challenge without getting perturbed. It makes
them mentally strong and they stand tall during any situation. The paradox
here is that while Saints have the best ability to be the best scientists, their
xii Shri Mahabkaarata Tearparya Nimayn

knowledge is geared only towards helping humanity evolve spiritually and attain
God and not towards worldly inventions. While science limits only to physical
comforts, Spirituality helps in evolvement of the soul which is the ultimate goal
of this creation.

What is the source of their strength? It is butfrom our scriptures. It is due to

their unflinching devotion to the Supreme Lord. It is surrender to faith with
undoubted mind.

What is devotion? Can mere ‘love’ for God be termed as ‘devotion'? Such
‘Iove' is blind. However ‘love’ should not be blind. It has to be developed with
right knowledge aboutthat person. Only then it becomes ‘true love.‘ Therefore
‘love’ has to be accompanied with true knowledge.When this is focused towards
God it becomes 'Bhakti.‘ ‘Bhakthi' is a combination of ‘intense love‘ associated
with pure knowledge.

How do we achieve this? How do we learn about God. Knowledge comes

from constant hearing. We learn that the Lord is full of ‘auspicious qualities‘.
When more and more knowledge is gained one begins to develop respect.
But mere respect alone will not suffice. One has to reflect on all that God has
bestowed on us. This helps to develop both respect and love . This becomes
‘Bhakthi.' This is 'saadhana.‘

But in order to gain the 'knowledge‘ he has to first bestow us with ‘human
birth.’ Then the faculties (sense organs) should be proper to grasp the
knowledge and finally one should also have the ability to understand the given
knowledge. if the Lord has bestowed all these for us He has done such great
favor that we develop ‘love’ with ‘respect which is 'Bhakthi.‘ This awareness
does not come to every ‘Tom Dick and Harry.‘ Therefore we should consider
ourselves blessed if we are given this opportunity of learning and understanding.
Sim’ Mahabhaamm Taatparya Nr'maya xiii

The two great epics Raamayana and Mahabhaarata are like two eyes of -
‘Bharata Maata.‘ They are substratum of human values. They light the path of
'Dharma.’ The Lord with the help of Raamayana has taught mankind ‘how to
be‘ and through Mahabhaarata ‘how not to be.‘ The epics pepularity can be
understood by the fact that it is available in every Indian Language as well as it
has also seen foreign patronage. It can be said that our nation’s culture and
tradition still remains deep rooted in our peeple in spite of several onslaughts
is due to the strong base from these two epics. Therefore it is the duty of every
youth to take up to the study of these epics so as to pride and retain our time
tested culture. It is also interesting to note that the theme of both the epics is
centered on the respect and reverence to womanhood. It is Sita in Raamayana
and Draupadi in Mahabhaarata. lt brings out the fact that where there is no
respect for women downfall is inevitable.

The very name ‘Raamayana’ immediately reminds us of ‘Valmiki

Raamayana.‘ lt is also known as 'Aadi kavya.‘ Although it gives a very clear
picture 0f Shri Rama's SUpremacy there are several incidents which raise the
eyebrow of the reader questioning the morality and integrity which is supposed
to be the crux of the epic. It raises several doubts in the minds. Thus in order to
overcome these doubts and straighten out the issues one has to refer another
work known as ‘Mahabhaarata Taatparya Nirnaya' by Acharya Madhva which
has been compiled by him on the command from Shri Vedavyasa to help the
few true spiritual seeker to get a clear-cut, unambiguous, definite, decisive
answers for these doubts to help in their spiritual path of progress. Thus when
an attempt is made to study this work of Acharya Mad hva, it becomes obvious
that even before Valmiki Ramayana there is 'Moola Ramayana‘ comprising of
one iakh slokas that was told by Lord Shri Hayagreeva to Chathur Mukha Brahma.
This is available only in Devaloka. Since Acharya's work is based on Mooia
Raamayana one can find conclusive answers to the ambiguity that is seen in
other versions of Raamayana. How did Acharya get access to this work is a
question that will arise next in the reader's mind. Acharya being avatara of
xiv Shri Mahabhaarata Taatparya Nr'maya

Vaayu Deva is treasure of knowledge who has given the ‘spiritual knowledge
in as it is form’ known as ‘Tatva Vaada.‘ Being born as human, access to this
pure knowledge is the greatest boon one can be blessed with.

When Raamayana written by several authors are analyzed none of them

have brought out the real essence of Lord's attributes. Some call Rama as a
‘Hero’ while some name him as 'Aadrsha Purusha.‘ Some say Lakshmana is
greater than Rama while Urmila is greater than Sita. Some authors treated
Rama as an ordinary human with ‘prakruta sharesra.‘ They claim that he has
also done several mistakes like any human. Moreover so called modern thinkers
have raised several brainless objections. Therefore Shri Madhvacharya has
travelled the length and breadth of the country and researched all the available
works on Raamayana and Mahabhaarata and finally given the true essence of
these two works in his work based on ‘Adhyatma' as well as from the angle of
the ‘shaastras.'As a sincere truth seeker one has to read the work unbiased.
Only then the depth and the actuality of the episodes will be well understood by
the reader.

At this point it is but appropriate to contemplate on some of Shri Rama's

and Sita Devi's attributes for the benefit of our ‘saadhana.’ We can perceive
the best of attributes in Shri Rama as a King.

Shri Rama's respect towards His parents is absolute. He renounced the

kingdom without any hesitation to keep up His father's words. His love towards
his siblings is unquestionable. He considered it a great sin causing downfall
of the person who eyes on others wealth and women. He did not show any
mercy on such persons. His protection for those who surrendered to Him in
faith brought out His absolute compassion. He did not go back on His words.
He could not bearto hear any words of taint and gave equal importance to the
opinion of even ordinary subject of his kingdom. Because 0t this He was even
prepared to send His clear wife to the forest thus exhibiting His absolute
commitment as a ruler. Even during the war He advised His enemy and gave
Slrrl' Muhabhaamm Tnotparyn Nirnayn xv

him a chance to change to a new leaf. His blessings for devotees like Shabarih
Guha exhibits His goodness towards all without any discrimination of their
status. Although He is Loka guru, He obeyed the command of Vishvamitra to
show him respect. He cared for all women like His mother. Shri Rama’s arrow
never failed. He would always consult His ‘Raja Purohita' and ministers for
decisions.

Similarly when we study the immaculate character of Sita there is no words

to describe it. Although Sita's life was full of sorrow she never blamed her fate
or fortune. She consoled herself that it was due to her earlier sins. Her ‘pati
bhakti' stands unparalleled. She understood the importance of her subjects‘
happiness and knew it was the duty of the king to keep them happy. She felt
Rama's fame was more important than her own life. In any dire situation she
did not choose to blame her husband, His parents nor His relatives. Her conduct
throughout her life became the pride for both her father's house as well as
husband's house.

ln this manner one can keep on writing the greatness of this renowned
work. There are several commentaries written by several saints and gruhasta
pundits. It is said that Shri Vijayadwaja Teertha has also written a 'tippani' on
this work. lt is very difficult to understand the essence without these commentaries
and notes. But to top it all there is a commentary by Shri Vadiraja Swami in
Kannada which was compiled by him for the benefit of his sister. This is available
even today. However the present generation who stand at the threshold of
tradition and modernity are totally deprived of this great treasure due to ignorance
of language, lack of concentration and degree of understanding. Yet there are
several ‘saadhakas' who are striving honestly and are eager to gain knowledge.
Unfortunately the barrier of language seems to be a constraint in their progress.
Therefore there is urgent need to educate next generations about our culture
and its greatness. Thus l have been striving to do my best in putting before
those who have thirst for knowledge but are handicapped due to several above
xvi Shn' Mafiabhaamm Taatparya Nirnaya

reasons. As a result Shri Shri Vishwa Prasanna Theertha Junior Swamiji of

Pejavar Adhokshaja Matha Udupi encouraged me and helped me in every
possible way to bring out a monthly magazine called ‘Achara Vichara’ in English
which would benefit the next generation of people who are more comfortable
and conversant in English Language only. it is merely with the blessings from
His holiness Sri Vishwesha Theerta Swamiji and Sri Vishwa Prasanna Theerta
Swamiji that l have been able to serve the community in this manner.

Recognizing this work Shri Shri Vidhyadeesha Theertha Swamiji of Palimar

Maths, who would always bless me whoie heartedly to pursue my passion one
day asked me if l could translate Acharya‘s work ‘Mahabhaarata Taatparya
Nirnaya' based on the four volumes written by Shri Vidwan Hayavadana Puranik.
I was initially apprehensive due to my limited knowledge of scriptures and
therefore I was not confident that I could do full justice to the original work.
However the work l place before you it is purely a result of Swamiji's blessings
and his optimistic approach that pushed me through to complete this volume.
Sh ri Vidwan Hayavadana Puranik patiently went through my work and guided
me through the work and corrected me wherever necessary. I should say it is
but his humility and magnanimity which made him hetp an ordinary person like
me to succeed in bringing this work to light. | remain ever indebted to him. l
have tried my best to convey the purport because it is difficult to bring ‘as in‘
translation of many phrases and sentences. I acknowledge that l have also
referred and added certain points from Shri Vidwan Prabhanjanacharya's
'Mahabhaarata Taatparya Nirnaya‘ who is well known for his expertise in
communicating difficult, hard to understand 'tatvas‘ with very appropriate
examples from day to day life. l am grateful to him. I have added Shri Raghavendra
swami's ‘Mahabhaarata Bhaava SangrahaI' which is a small work comprising
of 32 slokas each sloka being essence of each adhyaya of Acharya's
Mahabhaarata Taatparya Nirnaya.

l thank Shri K. Shripada Rao, who even at this ripe age of 84 went through
my work with full enthusiasm and helped me with all the corrections. His
Sim’ Mahabharata Taatparya Nirnaya xvii

enthusiasm and zeal to work for such cause puts to shame the younger_
generation who always tend to have. a lethargic and indifferent attitude forthis
kind of work. It is my wish that our youth should get inspiration from such
experienced eiders who are pride of our community.

| would like to thank MisTatwasamshodhana Samsat, Shri Palimaru Matha.

Car Street, Udupi for publishing this work and Pattabhirama Charitable Trust.
Shri Palirnaru Matha, Anna Nagar, Chennai fortheir financial support.

l will fail in gratitude if l do not thank Shri.Kaddi Badrinathachar who helped

me in getting the slokas typed in Sanskrit. i am extremly thankful to
Shri.S.P.Venkatakannan for his very SUpportive help in bringing this work to
light with skilful typesetting.

| am also deeply indebted to my husband Dr.Shridhar Rao who has always

been my strength and support in all my endeavours and my mother with whose
help, l have been able to spend so many hours for this work.

It is a moment ofjoy for me to complete this volume and offer it humbly at

the feet of SriAcharya Madhva and Lord Vedavyasa. l feel all the more blessed
that this volume is being released during the ‘Raghavendra Swamy Saptaha
Mahotsava' being held at Chennai. l pray to all my gurus and Sri Raghavendra
Swamy anthargata Sri Ramachandra‘ to bless me with more strength to continue
this work to bring out the next twenty two chapters of this ‘grante' which deals
with Mahabhaarata. Sri Madhvesharpanamastu.

Chennai Smt. Anuradha Sridhar

19-02-2015
xviii Shri Malrabhaarata Taarparya Nr'rnaya

CONTENTS

Sarvashaastraarthanirnaya - Adhyaya 1 ....................................... 1 to 95

Mangalacharane ................................................................................... 11
Description of the Lord at the beginning of the Shrishti .......................... 13
The condition in which the three types of souls exist in the stomach
of the Lord during the beginning of creation. ............................... 14
What is accomplished by creation? ....................................................... ‘l?
Lord as Vasudeva and Lakshmi as Maaya ............................................ 18
Sankarshana and Pradhyumna Roopas ................................................ 19
Aniruddha Roopa .................................................................................. 19
Aniruddha Shrishti ................................................................................. 20
Several Forms of the Lord ..................................................................... 22
Exclusive Quality of Shri Hari ................................................................. 23
Shri Hari is infinite in relation to Space, Time and Attributes ................... 24
Shri Hari is Sovereign — Others are Dependent ..................................... 25
The Bhirnba and Pratibhimba relation between Shri Hari and the Jivas .25
Pratibirnba Bhaava of Lakshmi and other Stree Devatas ...................... 27
About gradation in Attributes ................................................................. 28
There is Gradation even in Mukti ........................................................... 29
Three types of Jivas .............................................................................. 30
Jivas are infinite .................................................................................... 31
Shri Hari‘s attributes are infinite ............................................................ 31
The gist of entire Shaastras is Supremacy of Shri Hari .......................... 33
Collection of 'prarnaanas' which substantiates Supremacy
of Lord Shri Hari ....................................................... 34
The Difference between Jiva and Paramathma is because
of five differences .......'.............................................. 39
The conclusion about Supremacy of Shri Hari ....................................... 40
Sath Shaastras — Brahma Sootras ........................................................ 41
All Vaishnava Puranas; Manvaadi Srnrithis are authority ...................... 42
Rest of the Shaastras are to mislead the undeserving - Mohaka. ......... 43
Sim’ Mahabhaamm Tantparya Nimaya xix

Every sentence in Veda basically concludes only in establishing

SupremacylofVishnu 44 '
in incarnations He creates Moha 45
Varieties of deluding acts by the Lord .................................................... 45
Shri Hari is bereft ofall defects46
The quintessence ofthe shaastras ........................................................ 46
Brahma Sootras are concluding shaastras 46
Greatness of Brahma Sootra 47
The essence of Brahma Sootra ............................................................. 4?
Varaha Purana and Brahmaanda Puraana talk about Mohaka Shaastra 49
Example from Skanda Purana .............................................................. 50
Are these Mohaka? ............................................................................... 51
Padma Purana — Gives the secret behind Shiva pooja
performed by Vishnu. 52
Boon bestowed on Shiva by Vishnu“ 52
None of the Vaishnava Shaastras tell about supremacy of others .53.
Vedas are flaw less" 53
Veda vaakhyas which hail Supremacy of Vishnu 54
Pancha Bheda IS established. 58
Vishnu is swagatabheda vivarjita 58
Fivefold difference 59
Devataa Taaratamya ............................................................................. 5 9
Brahma and Vaayu are Equal - Similarly Garuda.
Sesha and Rudra are equal 60
Greatness ofLakshmiNarayana. 6O
Moksha only with Shri Hari's grace“ 63
Only Vishnu bestows Moksha.. 63
Ways to attain Moksha (Moksha Saadhana) .......................................... 64
Knowledge about‘ Pancha bheda' (five fold difference) IS indispensable 64
It is essential to possess right knowledge about Shri Hari ...................... 65
Creation etc. takes place only through Shri Hari 65
Knowledge of Vedas and other Shaastras are essential 66
Characterectics of Bhakti ...................................................................... 66
'Jivas are three types‘ ........................................................................... 67
Primary saadhana for Mukti and Tamas“ 68
Definite qualities of asuras to attain ‘tamas" 70
'Aparoksha Jnaana can be obtained only through ‘Bimba upaasana ...70
Variation In upaasana oqnas. 71
Qualities of Ruju ganas.‘ ....................................................................... 72
xx . Shrr' Mahabhaamm Tamper-ya Nirnaya

Every position has group of jivas eligible for it - It is wrong to desire

for the post by others. 73
Aboutupaasana" ... Y3
Shri Hari IS Satya Sankalpa T4
Shruti vaakhyas are quoted ................................................................... 75
Moksha can be attained only by gaining ‘knowledge.’ ............................ 77
Devata Bhakti. and Guru Bhakti are equally important as Hari Bhakti. 77
Only Devotion leads to Moksha — Devotion is carried on
even after attaining Moksha. .................................................. 78
Qualities of Bhakti as described in the Vedas T9
Greatness of Bhakti“ 79
A sloka from Bhagavad Gita to highlight the greatness of Bhakti" .80
The Forms of hatred for God and its consequences. 81
Hatred for Shri Hari even in tamas. ........................................................ 81
Nine type-s ofhatred 82
Greatness of Pure devotion ................................................................... 83
Nature of Bhakti .................................. . ................................................. 84
Gradation in Bhakti 85
Hatred also has several ranges .......... . .................................................. 85
Classification of Bhakti ..................................................... . ................... 86
Characterestics of a Guru - Thirty two Lakshanas .................................. 87
Brahma is the foremost Guru ................................................................. 87
Kali is full of ugliness ............................................................................. 89
Lakshanas of a Guru and Importance of Grace of Guru. ......................... 89
Knowledge without the grace of the guru will not bearfruits. ................... 90
Some inferiors may also be Guru. ......................................................... 90
Bimba Roopa Darshana Cause for Moksha~
after destruction of karmas 91
Moksha is guaranteed forajnanr92
The path of Moksha ..................... . ......................................................... 92
Dependence even in Mukti .................................................................... 93
Demons also have hierarchy among them ............................................. 93
Brahma is Jeevottama — best among all jivas ........................................ 94
Conclusion of Adhyaya one ................. . ................................................. 94
The composer ofthis granta ............................................ 95

Suvaakhyoddhaara - Adhyaya 2 ................................................ 9? to 187

Mangalacharane... .101
Reasons for misrepresentation of the granthas .................................... 102
Shri Mahabhanmtn Tamper-ya Nirnaya XXi

Reason for this work and eligibilityforits composition. 103 _

Mahabhaarata is the concluding work of all the shaastras.
Comparison ofMahabhaarata 104
The meaning ofMahabhaarata............................................................ 104
Bheema is very dear to Shri Hari.. 106
Vaayu Devaru iS chief agentof Shri Hari" 107
Physical strength determines the hierarchy among Kshatnyas ............. 108
The strength hasto beinherent... ... 108
Strength lS the deciding factor among devatas 109
Cause for the superiority m Strength. .... ... 110
Physicai Strength which IS used for pleasing Shri Hari"is decldlng factor 110
Wisdom ls importantfora Brahmana .................................................. 111
Shri Hari's forms for ‘Bela kaarya and Jnana Kaarya' .......................... 112
Shri Hari‘s Saakshaad avataaras ....................................................... 112
Shri Hari s Visesha Roopa5.. 115
Hanuman Bhemasena. are main persons in carrying out"
Lord Hari‘s commands" 116
Why beauty is the measure for superiority? 117
Beauty has to be intrinsic. 11?
Rukmini'IS Supreme among women. 11 8
After Lakshmi Draupadi'|s next‘In hiererachy ... 119
mto Lordm.................... 119
The way Draupadi performed her duty as service
Balaraama Arjuna follow In Hierarchy ................................................. 120
Lakshmana and others follow after Hanuman 121
Completion otagavad Kaarya Saadhana 122
Saadhana was determined keeping in mind both the
period of avataara.. 122
Greatness of Krishna Roopa and Mahabharatha 124
Raamayana m Mahabhaarata ...... . ................................... ................... 125
Markandeyapurana praises Mahabhaarata 126
Vaayupurana also commends Bharata 126
Shaastraartha Nirnaya as in Mahabhaarata 12?
First Sloka of Mahabhaarata ............................................................... 128
Explanation of the adjectives in the sloka 'Narayanam Suragurum' ...... 129
Explanation ofseconcl haifofthe sloka 130
The essence of the ‘Mangala sloka' .................................................... 131
Explanation of some slokas from Mahabhaarata establishing
Supremacy ofVishnu" 132
The reasoning for creation and annihilation 1 32
xxii Shri Mahabhaarata Taatparya Nimaya

Attaining Mukti is true ‘Shrishti' forthe devatas .................................... 133

Tamas is 'laya’ for Daityas ................................................................... 134
The primary message of Mahabhaarata .............................................. 134
Mahabhaarata is story of Narayana ..................................................... 135
The method in which Shri l-iari has been described in Mahabhaarata .. 135
The benefit achieved from Supremacy of Shri Hari .............................. 135
Supremacy of Vishnu is the entire purport of Mahabhaarata ................ 138
Quotation from Harivamsha ................................................................. 137
Supremacy of Shri Hari in Mahabhaarata ............................................ 137
Injunction is to Remember Hari always — Prohibition is to forget Him 138
Shri Hari‘s infinite glory ....................................................................... 138
Shri Hari can be known completely only by Himself .............................. 138
About Lord Hari‘s dealing with His creation ......................................... 139
Shri Hari is incomparable .................................................................... 139
Shri Hari is not son of Vasudeva and others ........................................ 140
Lord does not have defects like birth and death .................................. 140
About Hari‘s misleading ways ............................................................. 141
The way Lord Hari misleads evil minded demons ................................ 141
Lord's every manifestation is ‘aprakruta' —
Beyond the qualities of Prakruthi ....................................... 142
Like for the asuras the way sajjanas are also deceived ....................... 143
Hari Sarvottarna in Gita slokas ............................................................ 143
Shri Hari‘s action of creation ............................................................... 144
The manner in which the ignorant get deceived ................................... 144
Demerits that are obtained by Asuras ................................................. 145
The manner in which the mahatmas think of me .................................. 145
Arjuna‘s stotra about Supremacy of Shri Hari ...................................... 145
Gretaness of Knowledge ..................................................................... 146
Mahalakshrni is the mother of this world .............................................. 146
Lord Hari as Purushothama ................................................................ 147
Divine and demonic qualities .............................................................. 148
Asuric way of Upaasana ..................................................................... 149
Downfall is resolved for people with demonic nature ............................ 150
Fate of haters of Shri Hari ................................................................... 150
Qualities of a ‘saatvik' person ................. -. ............................................ 151
Secret of all the shaastras ................................................................... 152
Slokas highlighting Moksha dharma .................................................... 152
Greatness ofPancharatra .................... 153
Difference among Jivas and Eashwara in 'Mahabhaarata .................... 154
Shri Mahabhaaram Taatparya Nimayn xxiii

Hari's greatness as narrated to Shiva by Brahma ................................ 155

Bheema tells Yudishtra ........................................................................ 156 '
Shn‘ Krishna tells Yudishtra .................................................................. 156
The essence of Bharata as told in Bhavishyat Parva ........................... 157
Bhasha Traya ...................................................................................... 157
Stories of Vishnu Bhaktas ................................................................... 160
Vaayu deva is the foremost of all Vishnu bhaktas
followed by Bharati Devi .................................................. 160
Bharati ................................... ............................................................. 160
Avataras of Bharati ............................................................................. 160
Sesha and others are third in service to Lord ...................................... 161
Pradhyurnna and others also are in service of God in gradation 161
Purpose of Shri Hari's incarnations ..................................................... 162
Shri Hari worships Shiva and others to delude the evil ......................... 164
Supremacy of Vishnu is the conclusion of all shaastras ....................... 165
Mahabhaarata can be interpreted in three ways .................................. 165
Aadhyatma meaning of Mahabhaarata ................................................ 166
Uparicharaadi interpretation ................................................................ 167
The ten virtues represented by Bhima ................................................. 168
Draupadi represents all learning (Vidya) ............................................. 169
Duryodhana and Dusshaasana represent vices .................................. 169
Shakuni is 'Naasthika' Kauravas represent all vices
Ashvathama represents arrogance ................................... 170
Spiritual Significance of Mahabhaarata ............................................... 171
It is complex to comprehend Mahabhaarata .................................... 172
Vaayu Jeevothama ...................................................................... 172
Vaayu mahirna in Balitthaa Sukta ........................................................ 173
Bheema and Madhva avatara in Balittha suktha .................................. 174
Purpose of Madhva avatars in Baiitta Suktha ...................................... 175
Madhva does not experience pain of growing in the womb .................. 17?
Vaayu as Jeevotharna ......................................................................... 178
Greatness of Vaayu Deva ................................................................... 179
There is none equal to Bheema ........................................................... 180
Duryodhana tells about Bheema's greatness ...................................... 181
Bheema is praised by Shri Krishna ..................................................... 182
Devata Taaratamya ............................................................................. 183
After Bheema it is Balrarna ................................................................. 184
After Bheema and Balarama, it is Arjuna ............................................. 185
The secret ofArjuna's greatness ......................................................... 186
xxiv sri n‘ Mahabhaaram Taalparyrl Nimaya

Conciusion of the chapter .................................................................... 1B?

Sargaanusargalayapraadurbhaava Nirnaya - Adhyaya 3 ...... 190 to 24B

Shri Mahabhaaratatatparyanirnaya -
Bhavasangraha: 192
Shri Vyasa Stuti 193
Shri Rama Stuti ................................................................................... 194
Shri Krishna Stuti“ 195
Meaning of Narayanam Namaskrltya benedictory verse
ofMahabaarata.. 19?
Jaya means Bhaarata Narottama means“Vaayu... 19?
Naaraayana as Vyaasa IS the narrator..197
Nara next in assistance; Devi is Mahaiakshrni ..................................... 198
Introduction" 200
Creation IS carried forward Creation of Brahma 200
Creation of Vaayu by Sankarshana and Jaya ...................................... 201
Creation of Saraswati Bhaarati through Pradyumna and Kruti 202
Birth of Sasha and Garuda through Brahma and Vaayu... 202
Birth ofVishwaksena. .. .. . 203
Creation ofTatwas by Aniruddha ..............204
Formation of Mahattattwa Ahamkaara Tattwa Buddhitattwa .............207
Creation of the mind ............................................................................ 208
Creation of all the Devatas from Brahma deva .................................... 209
From Vasudeva and Maya manifests-Vishnu, Brahma &
Shiva forms of Vishnu ................................................ 210
Worship by the devatas for the creation of the Brahmanda 211
Padma Shrishti" 211
Brahma appeared from the lotus in the navelm....................................... 212
Establishing superiority of 'Vaayu' as ‘Jivottama'. 212
The creation ofthis world by Brahma 214
Birth ofSanaka Sananctana 216
Creation that brings out Gradatiori ....................................................... 216
The way Lord remains during Pralaya ............................. 218
Theflow ofthis creation ls endless. 218
The benefitof knowing about Shri Hari“s“creationu 21 9
Devas were born once again from Kashyapa... 221
Dashaavataara -The incarnation ofVaraha ................... 221
Hiranyakashipu and Hiranyaksha ........................................................ 222
Shri Mahabhanmm Taatparya Nirnayn XXV

Hiranyaksha'is killed by Varaha" . 222 ,

Hayagreevasura IS killed by Matsya avatara.. 223
Prayers by Devas for Narasimha avatara ............................................ 225
Koorma who held the Mandara during the churning of the ocean 226
The incarnation ofVamanaZZ?
The reason to beg from Bali 228
lncamation of Parasurama. 229
Background for Shri Ramavatara" 230
Birth of Ravana and Kurnbhakarna and their 5556“ 230
Devatas prayerfor Rama avatar. 232
Calculation ofTime Span - length bf Brahrna s day 233
Destruction of Madhu and Kaitabha Daitya5.. 234
Shri Ramavatara.. ............236
s
Devatas take avatara as hurnans and monkeys £5" mthe
erve Lard 238
Vaayu as Hanuman and Indra as Vaali ................................................ 238
Birth of Sugreeva and Jaambhavaan...................................................239
Birth ofTaara and others. 240
Varuna as Sushena Ashwini devatasuas Mainda and Vlvldha 241
Agni as Neela and Kaama as Bharata.. ..............242
Mahalakshmi In the roopa of Shri Hari' 5 Shanka and Cakra ............243
Abhimaani deities for Shanka Cakra etc. 244
Avatara of Bharatha Shatrugna and Lakshmana 245
The Foursons of Dasharatha" 245
as sons“of Dasarata
Vaasudeva and other four roopa5m 246
Shri Hari'5 special sannidhaana In kings like Kaarthaveeryorjuna ........ 24?
Avatara ofsita" .. 247
Adhyaya Upasamhaara" 24B

Shri Raama Charithe - Ayodhya Pravesha - Adhyaya 4 ......... 250 to 291

Shri Mahabhaaratatatparyanirnava ..................................................... 252

Bhavasangraha: .................................................................................. 252
Bliss of Moksha experienced by looking at Shri Rama ........................ 254
Even the subjects were very much pleased 254
Shri Vishwamitra' s arrival. 255
Rama Lakshmana with Vishwamitra.. 256
Rama took astras from Vishwamitra to bless hint“ 25?
Killing ofTaataki and Subahu 258
Maareeca who fell in the ocean 259
xxvi Shri Mahabhaarata Tamper-ya Nimnya

Sita swayamvara was announced in Videha 260

Ahalya Uddhaara ................................................................................ 261
Subjects of Videha were joyous on seeing Shri Rama 263
Janaka Maharaja welcomed
Shri Rama and Lakshmana along with Vishwamitra 264
None otherthan Rama is the Son in law 265
Historyofthe Siva Dhanus" .. 265
Janaka Raja obtained the Shiva Dhanus"........-..................................... 266
Greatness of Shiva Dhanus ................................................................. 266
One who strings the Shiva Dhanus can marry Sita ............................... 267
Daityas and Daanavas were unable to even lift the bow 267
Story of Raavana and others ............................................................... 268
Special Boon for Janaka Maharaia by Brahma 268
Shri Rama stringed the Shiva Dhanus 269
Shiva Dhanus was broken ................................................................... 270
The sport ofbreaking the Dhanu5270
Sita saw Rama ................................................................................... 271
Sita garlands Shri Rama“ .. 271
Everyone was happy on seeing Sita Rama ....................... . ................. 272
Dasharatha IS invited .......................................................................... 272
Dasharatha comes to Mithiia.. 273
Wedlock of Sita and Rama. . 274
The devatas were also delighted to“seemthe weddlng 274
Devatas did not come tp compete‘In the swayamvara
but attended the wedding ............................................... 275
Sita kalyana was like Lakshmi Kalyana 275
Janaka honored Shri Rama ................................................................ 276
Wedding of Lakshmana and others ..................................................... 276
Dasharatha returned to Ayodhya with his entire family 277
Meeting of Parashurama 278
Parashurama invited Rama for a duel while Dasharatha
feared this situation ........................................................ 278
TheinsightofParashurarna 279
Story of Sarnga and Pinaka ................................................................ 280
ls Hari and Hara equal? ............................................ 281
Hara stood like a stone ....................................................................... 281
Vedas claim Hari to be Supreme 282
HaraleftforKailasa.. 283
Saarnga IS crore times greater than Pinaka ........................................ 283
Shrl' Mahabhnarnm Taatparya Nimaya xxvii

if Saarnga is tied by Shri Rama He is none otherthan Hari .................. 284

Rama tied the string in the Saarnga bow . . . 284 '
Shri Hart's strength is infinite 285
Parashurama narrated Atuia’s story ..................................................... 285
Brahmas boon forAtula ...................................................................... 286
Play act of Parashurama for killing of the Atuta .................................... 28?
Shiva's boon to asura- He turned into ashes ........................................ 287
Rama and Parashurama both are Shh‘ Hari 289
Parashurama became one with Rama . . .. 290
Parashurama once again left Rame’s body 290
Sita Rama at Ayodhya ........................................................................ 290
Rama's feats are impossible for others .....291

Shri Raama Charithe - Hanumadharshanam - Adhyaya-S ..... 293 to 335

Shri Raghavendra Swami Viracita .. ......296

Shri Mahabhaaratatatparyanirnaya.. ...296
Bhavasangraha .................................................................................. 296
Preparations for Pattabhisheka for Rama- impediment by Manthara 297
Story of Mamthare ............................................................................... 298
Rama left for the forest with Sita and Lakshmana to fulfil the deyakarya 299
Rama Bhakti expressed by Guha and Bharadhwaja rishi ..................... 301
Dasharatha's decision — Coming of Bharata . .. ...............302
Bharata comes to meet Rama 303
Shri Rama's promise - Bharata’s vow ........................................ ........ 304
Paduka Pattabhisheka ........................................................................ 305
Story of Kaakasura ............................................................................. 306
Killing of Kuranga ................................................................................ 308
Background ofthe Story ofKaakasura 308
Shri Rama at Dandakaaranya Forest .................................................. 310
Satgati to Sharabhanga ..................................................................... 311
Blessing Viraadha ............................................................................. 312
Viraadha is blessed ........................................................................... 313
Saarnga Dhanus offered by Agasthya ................................................. 314
Background ofShoorpanaka . .........315
Shoorpanakha approached Shri Rama. . ....316
Shoorpanaka's nose and ears are out .........31 6
Kiling of Khara, Trishirasura and Dooshana 31 7
Ravana approaches Maareeca 319
xxviii Shri Mahabhaarem Tamper-ya Nimflya

Maareeca advises Ravanaa..319

Ravana threatens Maareeoa 320
Maareeoa 1n the Guise of Deer (Mayamrlgha) 321
Play act of Srta Rama 322
Maareeca'rs killed by Shri Rama 322
Amusing leela ofShri Lakshmi Narayana. 323
ls MahaLakshmi ignorant? 323
Raavana abducted Sitakruthi (Sita's image)". 324
Indra‘1n Sita sfigure-— Killing ofJataayu ....326
Hanuman did not react to Ravana's deed as itwas ‘Divine MlSSIOl'i ..327
Site‘s image in Ashoka Vana-P-lay act by Shri Rama to search for Sita 328
Satgatito Jatayu“ ..328
Blessing Kabandha: 329
Meeting of Hanuman at Rushyamukha Shabari satgat: 3.31
Closeness of Hanuman and Shri Rama .332
Does Rama who Is Shri Hari himself need help from the monkey clanl 334
Sugreeva and others gain courage from Hanuman.. ..335

Shri Raama Charithe -- Hanumaddarshanam - Adhyaya-B 337 to 374

Shri Rama comes to Sugreeva as Vaayu Vahana 341

Friendship of Shri Rama and Sugreeva... .......341
The body of Dhundubi killed some of the demons in the‘ rasaatala ..... 343
Sugreeva prayed to Shri Rama to cut the seven palmyra trees ........... 344
Shri Rama destroys the raakshasaas in the form ofthe trees 345
Destruction of raakshasaas in Paataala 34?
Shri Rama did not kill Vaali during the first time. .................................. 348
It is not proper to intervene in siblings fight. 350
Is Shri Rama lgnorant?.. ....350
Hanurnan puts a garland ofma creeper around Sugreeva Vaali“IS killed 351
Back Ground for Vaair s Killing. 352
Vaali surrendered to Shri Rama 354
Sugreeva King ofMonkey clan 356
Hanurnan advised Sugreeva ................ 356
Gathering ofthe monkeys by Hanuman. 357
Hanuman leads the assembly of Monkeys. .............358
Shri Rama sent message to Sugreeva through Lakshmana 359
Sugreeva surrenders to Shri Rama.. 360
Monkeys were sent in four directions to search for Sitam 350
Shri Mahabhaamta Taalparya Nirnaya xxix

Shri Rama‘s adVIce to Hanuman ......361 _

Monkeys who went In other directions returned 362
Group of monkeys In a mysterious cave 363
Taara gave some bad advice to Angada 363
Angada and others agreed withTara 365
Hanuman advises the monkeys... 366
The Monkeys on hearing Hanuman.s advice were on their
mission again... ......367
Monkeys decided on Fast unto death 368
Sampati who regained his lost wings‘by hearing Rama’s story 369
Sampathi gave details of Sitakruti" 370
Monkeys were unable to cross the ocean 371
Cause ofJambhavan's weakness 372
Angada also is unable to cross the ocean 372
Jaambhavaan praysto Hanuman 373
Hanuman decided to cross the ocean 374

Shri Raama Charithe — Hanumadharshanam - Adhyaya 7 376 to 404

Hanuman prepared to fly to Lanka 381

Mainaka Mountain rises from the ocean 381
Killing of Simhikah . 385
Hanuman at TrIkoota (Lamba) Mountain 386
Defeat of Lankiniu .. ......387
Hanuman play acted to search Sita 388
AnguliPradhaana 388
The secret behind Hanuman"s play act: 389
Destruction ofAshoka Vana" .. 390
Destruction of the army of raakshasas 391
Destruction ofthe raakshasa army. ... 391
One third of Ravana‘s army was destroyed... 392
Killing cfAkshakumara.. . 393
Can future Brahma have fear of Brahmastra? ...................................... 395
Messenger of Rama‘In the assembly of Rama‘s enemies 397
Hanuman warns Ravana 397
Fire played with Hanuman’s tail 399
Lanka fell prey to Fire on Maruthi's tail... ......400
Hanuman brought the Choodamani.. ...402
Chocdamani of Jagan matha was placed at the feet of Supreme
XXX Shri Mahabhaarata Taatparya Nimaya

Lord Rama by Jivothama Hanuman 403

The Lord embraces Hanuman with full affection 403

Shri Raama Charite Yuddha Kaanda Kathaa Niroopanam

-Adhyaya 8................ 405 to 530

Shri Rama's Digvijaya to Lanka 41?

Shri Rama as Dharbhashayana .......................................................... 417
Corning of Vibheeshana ..................................................................... 418
Jaambhavaan and others were not happy to accept
Vibheeshana into their fold 419
Hanuma agreed to acceptVibheeshana 419
Hanuman perceives whatShri Hari perceives 420
Greatness ofShri Rama" 421
Vibheeshana IS crowned king of Lenka" 421
Vibheeshana was blessed to be 'Cheeranjeevi' 422
Varuna surrendered lo Rama'sfury 422
Varuna’s prayers to Shri Rama.. 423
Varuna prayed for building the Sethu. ... 424
Rama's extraordlnary ways of destroying Asuras.. 425
Buliding ofthe Sethu" 425
Crossing to Lanka426
Ravana trembled427
Angada as Messenger428
Ravana came for war .......................................................................... 429
Shri Rama attacked Ravana 429
Shri Rama attacked Ravana ............................................................... 430
Defeat of lndrajith in the handas of Hanuman and Killing of Prahasta ...431
Dhoomraaksha was killed by Hanuman 432
Akampana was killed by Hanuman ...................................................... 432
Lanka was burntagain at Night 433
Corning of Kumbha and Nikumbha ...................................................... 433
Kumbha is killed by Sugreeva" 433
Nikumbha’s gallentary... 434
Sun and Moon also began trembling 434
Hanuman confronted Nikumbha.. 435
Hanuman‘sextrodinary gallantry... 435
Suptagna and other Ravana;s ministers were killed ..................... 437
Ravana's sons enterthe battle field. 437
Shri Mahabhaamta .Taatparya Nimayn xxxi

Amgada kills Naraanthaka .................................................................. 438

Angada fell unconscious to Devaantaka's arrows ................................ 439
Sugreeva was also defeated by Devantaka ........................................ 440
Devantaka was killed by Hanuman ...................................................... 440
Yuddhonmatta and others fell to Hanuman’s attack ............................. 441
Entrance of Athikaaya ......................................................................... 442
Atikaaya was referred as Kurnbhakarna .............................................. 442
Fight between Lakshmana and Athikaaya ........................................... 443
Vaayu Deva indicated to Lakshmana .................................................. 444
Athikaaya ‘s death only by Brahmastra ................................................ 444
Athikaaya died with Brahmastra .......................................................... 445
Ravana prepared himself for war ......................................................... 445
Makaraaksha‘sjourney to death .......................................................... 446
Makaraakshaa's valour ...................................................................... 446
Makaraaksha was killed by Rama ....................................................... 44?
Ravana came for war .......................................................................... 448
Valour of Gaja and Gavaaksha ............................................................ 449
Raavana’s valour ................................................................................ 449
Ravana made Angada unconscious .................................................... 450
Sugreeva fell unconscious ................................................................... 451
Hanuman hit Ravana with his fist ......................................................... 451
There is none to equal Hanuman said Ravana 452
Neela‘s Valour .................................................................................... 453
Neela was defeated ............................................................................ 454
Fight between Ravana and Lakshmana .............................................. 454
Lakshmana fell unconscious ............................................................... 455
Lakshmana remembered his Moola Roopa ........................................ 455
Even the earth shook but Lakshmana did not shake ............................ 456
Grandeur oadi sesha ...................................................................... 456
Hanuman made Ravana unconscious 457
Hanuman carried lakshmana to Rama ................................................. 458
Lakshmana is blessed by Rama's touch ............................................. 458
The fight between Rama and Ravana .................................................. 459
Ravana's valour .................................................................................. 459
Hanuman became Raarna‘s Vehicle ................................................... 460
Rama's unparalleled valour ................................................................. 460
Rama let Ravana go! ......................................................................... 461
It is sure Kumbhakarna will be awakened ............................................ 461
Kumbhakarna finally woke up .............................................................. 462
xxxii Sim‘ Mahabharata Tamper-ya Nimaya

Kumbhakarna was fed with meat and blood 462

Ravana prays to Khumbhakarna ......................................................... 463
Kumbhakama mocked Ravana“ 463
Khunmbhakarna advises Ravanam 464
Monkeys ran away seeing Kumbhakarna‘s strides .............................. 464
Kumbhakama swallowed the monkeys. 465
Angada and Jambhavan attempted in vain .......................................... 466
Sugreeva feii.. 466
Sugreeva captured by Kumbhakarna 467
Hanuman went for Sugreeva’s rescue ................................................. 467
Sugreeva woke up — Kumbhakama lost his nose 468
Sugreeva‘s valour cut Kumbhakarna’s ears 468
Kumbhakama used Spear" 468
Sugreeva’s life was saved by Hanuman .............................................. 469
Unable to bearthe strike by Hanuman Kumbhakama fell unconscious 470
Hanuman let go Kumbhakama as he was victim of only Rama 470
Kumbhakarna went to Rama" 471
Kumbhakama swallowed more monkeys ............................................. 471
Kumbhakarna swallowed his own people... 472
Kumbhakarna did not take any notice of Lakshmana... 472
Battle between Rama and Kurnbhakarna" 473
Kumbhakarna was made into pieces bylfive arrows 474
Upsurge of the ocean .......................................................................... 474
Khumabakarna‘shuge body.. 475
Ravana heard about Kumbhakarna s death 475
Corning of lndrajith .............................................................................. 476
The monkey warriors were bound with 'Naaga Paasha' 477
Service Opportunity given by Lord Hari to Garuda 477
lndrajith was praised by Ravana" 479
Garuda released the victims from Naaga Paasha 480
Monkeys regained consious ................................................................ 460
lndrajith once again used his weapon. 481
The monkey chieftains once again fell unconscious 482
Jambhavanta told about Hanuman‘s glory ............................................ 483
Jaambhavaan requests that Sanjeevini should be brought 484
Hanuman left resembling the arrow of Rama ....................................... 485
Hanuman uprooted Sanjeevana 485
Hanuman brought the Sanjeevana ..... ...................... 485
Monkeys regained their life ................................................................. 486
Shrr' Mahabhaamm Tearparya Nimnya xxxiii

Hanuman was praised by all — The Devatas rained flowers 486

Sanjeevana was put back in place 487
The monkeys once again ready forfight 48?
indrajith was overcome with fear 488
He once again bound the monkeys 488
lndrajith fled fearing Rama“ 490
Rama's vijnaanastra'. 491
Monkeys were rejuvenated once again. 491
Devatas showered flowers on Shri Rama 492
Vibheeshana prays for Killing lndrajith 492
Lakshmana is commanded to kill lndrajith 494
War between Lakshmana and Indrajith 494
Lakshmana killslndrajith 495
Ravana became jittery ...................................................................... 495
Ravana came for confrontation- Ravana’s close aide ........................ 496
Monkeys shaken bythe army. 497
Brahma‘s boon for Ravana‘s Mooia bala ..............498
Rama‘ s Vishvaroopa and destruction of Ravana’s moolabala 498
Ravana‘ s Ministers in the Battle Field. 499
ValourofMahodara 500
Did Kurnbhakarna return! 501
Angadha killed Mahodara“ 501
Angada killed Mahaapaarshwa“: 502
Angadha's attack on Viroopanetra Yupanetra 503
They both die |n the hands of Sugreeva- Sugreeva'ls made"
unconscious by Ravana .. 503
Lakshmana and Ravana confront again: 504
Ravana uses Shaktiyaayudha.. 504
Lakshmana became unconscious 505
Lakshmana was saved by Hanuman": 505
Sanjeevini was brought again- Monkeys regained life"........................ 506
Why not the Raakshasas get revived? ................................................. 507
Monkeys regained their health due to sanjeevani 50?
Fight between Rama and Ravana 508
Indra senta vehicle for Shri Rama.. 508
Shri Rama cutthe ten heads of Ravana. ... 509
Ravana s head grew again- Ravana fell with Rama sarrows 51 0
Brahma and others extol Shri Rama .................................................... 511
Shiva descended and confronted Shri Rama 514
xxxiy Shrr' Mahabhaaram Tamper-ya Nimaya

Shri Rama Stotra by Shiva .................................................................. 515

Stotra by Indra and others .................................................................... 515
Image of Sita enters the Agni —True Sita Emerges ............................. 516
Shri Rama accepts Sita ..................................................................... 517
Monkey clan was treated by Sushena .................................................. 51 T
Dead came to Life — Dasharatha also visited and left .......................... 518
Vibheeshana was crowned — Rama left forAyodhya ........................... 519
Hanuman prevented Bharata from entering the Fire ............................. 519
Bharata's respectful warm welcome to Shri Rama ............................... 520
Shri Rama enters the City ofAyodhya ................................................. 520
Rama blesses the Monkey clan ........................................................... 521
Moksna for all ..................................................................................... 521
Shri Rama commended Hanuman ...................................................... 522
Ravana had defeated Karthaveerya and Vaali ..................................... 523
Rama and Hanuman‘s victory |n natural to them" ..525
Hanuman was blessed with equal gratification(8ahabhoga)with Rama 526
What ls ‘Sahabhoga?‘ ........................................................................ 52?
Boon asked by Hanuman .................................................................... 52?
Special blessings on Hanuman by Rama ............................................ 530

Rama Raajya - Adhyaya 9 ......................................................... 531 to 595

Lakshmana refuses becoming Yuvaraja .............................................. 535

Lakshmana’s appeal .......................................................................... 535
Bharata as Yuvaraja ........................................................................... 536
Description of Raamarajya ..........................................................._....... 536
Shri Rama was worshipped by Brahma and others ............................. 539
Rama worshipped by all ...................................................................... 541
Ramarajya for 13,000 years ................................................................ 541
Birth of Lava Kusha ~ destruction of Lavanasura ................................. 542
Bharata kills three crore raakshasas ................................................... 542
Untimely death of a Brahmin boy ......................................................... 543
Background ofthe Shoodra's story 543
Shweta offered Garland ...................................................................... 544
Garland was offered throughAgasthya 546
Story of Suranaka ............................................................................... 546
Suranakaru asked sought a peculiar boon .......................................... 546
Rama enacted to renounce Sita'in orderto deceive these asuras 548
Sita went into the womb of mother earth .............................................. 550
Shri Mrrhabhmlram Taatparya Nirnaya XXXV

Greatnessof Brahmansboon 551

Why does Vaayu overlook Brahma s boons? 552
Words of Rudra and others do not take place to full extent‘: 552
Vishnu ‘swords are always True. 553
Several Yajnas performed by Shri Rama ............................................. 554
Actions performed by Shri Rama are impossible for others 555
Bhu Ioka was like Brahmaloka.. ....556
Rudra and others prayed to Rama to complete His avatara and return
to His abode. 556
Rudra prayed to Rama In private 557
The secret behind sending Shiva 55B
Shiva‘s prayerto Shri Rama 558
Coming of Durvaasa ........................................ ................................... 559
Rama fulfilled Durvaasa‘s strange request 559
Kunti won Durvaasa merely due to the boon 560
Lakshmana as dwarapalaka" 561
Reason why Lakshmana did not prevent Durvaasa from enetenng ..562
The secret behind renouncing Lakshmana" 562
Lakshmanaleflto his abode" 564
Shri Rama invited all to the abode of Mukti: 564
Jivas who left desiring Moksha.. 565
Kusha took over Ramarajya and Angada took"over Kaplraiya 566
Hanuman was given special orders by Shri Rama“ 566
Then Shri Rama embraced son of Vaayu (Hanuman) and said?-
lwili always be visible before your eyes never otherwise). 566
Hanuman was made Chirajeevi 567
Hanuman can move about in all lokas 567
Hanuman always in front ofShri Rama 567
Hanuman True to His words 566
Ramasthavana by Hanuman.. 568
Alli who followed Shri Rama.. ... 569
mall Brahmjnams
All who followed Shri Rama were 570
Shri Rama's astonishing form.. 570
wbeautiful Face.
Shining crown“ 571
His ear rings, splendor of His lips and tongue 571
Appealing shoulders. 571
Exclusive arms and arrow on the right Hand“ 571
Vaayu deva as Shri Rama‘sarrows.. 572
Shatrugna kills Lavanasura- creation ofMadhura 572
xxxvi Skrf Mahabhaaram Taalparya Nimaya

Vaayu as arrow and Saraswathi was Shaarnga .................................. 573

Decoration on Rama's arms .............................................................. 573
Waist band ........................................................................................ 573
His thighs. knees and feet are extrordinary .......................................... 574
Shri Rama's complexion is blue .......................................................... 574
Grandeur of Shri Rama exit ................................................................. 574
Hanuman held the umbrella and Sita was seen in person .................... 575
Bharata Shatrugna held Chakra and Shanka ....................................... 576
On the left were men and on the right monkeys .................................... 576
Shri Rama left for His Heavenly Abode ............................................... 576
Kaikeyi was given Sat gati — Nikruthi Mantare were given Durgati 577
Suranaka and other Daityas were given eternal hell ............................. 579
Sathgati to all those who followed Shn' Rama ...................................... 580
Saantaanika Loka was given to those who came with Shri Rama ........ 581
Glory of Santaanika Loka ................................................................... 582
Devas attained their ‘Moola Roopa' ................................................... 582
Offense performed by Mainda and Vividha .......................................... 582
Angada and Kusha were given Sadgati .............................................. 583
Vibheeshana as Kubera's senadhipati ................................................ 584
Jambhavan remained for Jambhavati to be born ................................. 584
Shri Rama's Roopas ........................................................................... 584
Hanuman in Badan' ............................................................................. 585
Hanuman's service to Shri Rama ........................................................ 586
Hanuman in Kimpurusha ..................................................................... 586
Hanurnan sings glories of Raamayana ................................................ 587
Shri Rama in Ksheera Saagara ......................................................... 588
Several formats ................................................................................... 589
In some works variations of time also occur. ........................................ 591
Benefits of Ramakaatha ...................................................................... 594

Samudra Methane - Adhyaya 10 ............................................... 596 to 647

Devatas prayed for Vyasaavatara ...................................................... 601

Indra loses his wealth due to curse of Durvaasa .................................. 602
Mandaroddara .................................................................................... 603
The ocean was churned with several medicinal herbs .......................... 605
Shree Hari's koormaavataara ............................................................. 606
Chuming ofthe Ocean with Ajita Roopa 607
Emeregence of the Poison ‘Kaalakoota’ ............................................. 607
Sim‘ Mahabhaamta Taatparya Nimaya Xxxvii

Shiva came to be known as Neelakanta .............................................. 608 .

Poison was from Vaayu Deva ......................................................... 609
Ucchaisravas and Airavata were born ......................... . ....................... 611
Manifestation of Lakshmi and Dhanvantri 613
Asuras snatch away the ‘amruta kalasha' ............................................ 614
Shri Hari‘s Mohini Roopa .................................................................... 6.14
Rahu lost his head ............................................................................... 617
Rahu Graha ........................................................................................ 618
The influence of kali ............................................................................ 619
The spirit of 'amwta praashana.‘ ......................................................... 621
‘Truth' lost due to Kali .......................................................................... 622
Devatas prayer to the Lord .................................................................. 624
Sathyavati's history ............................................................................ 627
Union between Satyavati and Parashara ............................................ 628
Shri Vyasaavatara ............................................................................... 629
Description of Shri Vedavyasa ............................................................ 630
Shri Vedavyasa's Upanayana.. . 633
Vedodhaara Composition of Brahrna Sootra and other Shaastras 633
Composition of Mahabhaarata.. 634
Destruction of Kali ............................................................................... 635
Composing Bhagavata ................ ................................................... 635
Aworm ruled the Kingdom 636
Greatness of Shri Vyasa ..................................................................... 636
Shukaavatara ..................................................................................... 639
Disciples of Vyasa .............................................................................. 642
- Rig Veda was preached... 642
ThreetypesofPuranas... 645
Vedavyasa's unparalleled Knowledge 64?
xxxviii Shrr' Mahabhaarata Taatparyo Nirrwya

CONTENTS

Adhyaya 1

Mangalaeharane

lt is invocatory worship of Narayana who is full of auspicious qualities.

Lord during the beginning of Creation

Keeping the entire world in His womb the Lord reclines on the 'peepul leaf‘
resting on Lakshmi devi. All the 'jivas' are in slumber. They are not in a position
to follow rules of the Vedas. They are not in a position to worship the Lord. At
that time Lord Hari, although is embodiment of bliss and does not benefit
anything from this creation, desires to create a world the sake of the three
types of ‘jivas' for whom it would be a ground for, their ‘saadhana.’ it is a sport
for the Lord and itwouid givejoy to Lakshmi Devi.

Manifestation of Lord's Forms

Lord Narayana, in order to bestow ‘Moksha' and also to create, sustain as

well as annihilate takes four forms namely Vaasudeva. Sankarshana,
Pradhyumna and Aniruddha. Lakshmi also assumes fourforms namely Maaya,
Java. Kriti and Shanti. Pradhyumna gives all the 'jivas‘ from His womb to
Aniruddha who enwraps the 'jiva' with a covering known as ‘Aniruddha shareera'
and then takes them back in His womb. Then the Lord takes Keshavaadhi
twelve forms, Matsyaadhi ten forms, Narayanadhi one hu nd red
forms,Vishwaadhi thousand forms and Ajaaclhi fifty four forms and then several
infinite forms. All these forms are not different from each other, defectiess, full of
auspicious qualities and independent. Without Lord's desire including Ramaa
(Lakshmi Devi) everyone remain motionless.
Shri Mahabhnarrrm Tanlparya Nimnya xxxix

Bimba Pratibimba Bhaava (Relationship between an Image and the .

reflection)

Shri Hari for Vaayu, Vaayu for Rudra. Rudra for Indra and Kaarna. and so
on in the order of hierarchy (taaratatamya) the superior are 'Bimba' (image) for
the inferior. Similarly even women have this order of 'bimba pratibimba bhaava‘.
Lakshmi is reflection of Shri Hari; and similarly Ramaa for Saraswati, Saraswati
for Parvatai and so on have 'bimba pratibimbha' correlation. For some of the
women their consorts are hundred times higher in gradation. Some are fifteen
times and some ten times. Sometimes there is contradiction in different granthas.
However it should not be construed otherwise because the numbers ‘hudred'
‘fifteen' etc. are symbolic which denote ‘several times.‘ This gradation among
the 'jivas' are intrinsic and exists naturally. They are not positioned so by anyone.
Similarly the three qualities of the 'jivas' are also intrinsic and natural. They
exist from eternal and will exist to eternity. in each group ‘Jivas' are infinite. lt is
impossible for all ‘jivas' in any group to complete their ‘saadhana' simultaneously
at given point of time.

Lord's attributes are inconceivable

In spite of infinite ‘jivas' put together and contemplate on Shri Hari‘s

attributes, yet it is impossible to know Him completely. When there is none who
can be said to be equal to Him how can there be ‘Abheda' - ‘oneness with
Him!‘

Shri Hari's conclusive statements

'Tatvas' in Veda. Bhaarata, Purana and Brahma Sootra are all given by
Shri Hari Himself.

Sadagamas

Four Vedas, Pancaraatras. Mahabhaarata, Moola Raamayana, Brahma

Sootras are definite conclusive text (pramaanas).AlI the puranas which do not
contradict them are a;so ‘pramaana.’ They all in a single voice hail Supremacy
of Lord Shri Hari. All the other texts which contradict this ‘truth’ are given to
mislead the intrinsically wicked ‘jivas' and they have been put fonrvard by Rudra
and other devatas as per the command from the Lord. Similarly the
contradictions that appear on superficial study of the Vedas have to be properly
x1 Sim‘ Mnhabhaarnm Tamper-ya Nirnaya

analysed and concluded. Also certain actions of Shri Hari during His avataras
seem conflicting. They are also done to mislead the wicked. They have to be
construed as ‘Mohanaarta.’

The Brahma Sootras are 'Pramaanas.’

Brahma Sootras are composed by Shriman Narayana Himself in His Vyasa

Roopa in order to give conGIUsive declarations on 'taWas.‘ Therefore every
'nirnaya' given there are acceptable. Brahma Sootra basically guides the
authenticity of statements in other works. It helps in giving definite conclusions
for conflicting statements whether they are ‘true facts‘ or misleading statements.
Therefore all 'nirnaya' has to be done based on Sootras. Sootras declare the
Lord to be absolutely defect less, possessor of all auspicious attributes, His
avataras are not different from each other, All those who attained salvation are
not equal in gradation, there is hierarchy even among them, 'Moksha’ can be
attained only with help of ‘jnana’. All conflicting statements to these statements’
are ‘Mohanaarta' (to mislead).l They are given to mislead the 'ayoghya jivas'
(intrinsically wicked in nature).

Aagamas which are Conflicting are to mislead the wicked

There are clear cut statements in Varaha, Brahmaanda, Skanda and Padma
Puranas that state that as per Shri Hari commands Rudra and other devatas
compiled ‘mohanaarta granthas‘ which Oppose Supremacy of Vishnu to mislead
the wicked

Vedas declare Supremacy of Vishnu

Shruti vaakhyas declare Supremacy of Vishnu in several statements.

Pancha Bheda Taaratamya (Five fold Difference and Hierarchy)

Details of Five fold difference and hierarchy are given in detail.

Saadhana to attain lllloksha

To please Shri Hari is 'Moksha saadh'ana.‘ It is essential to know that

'Tatvajnana' and Moksha are obtained by the grace of our superiors. One should
be able to distinguish between Hari's avataras and the ones that are not and
also know that there is no difference among the avataras and all are equally
'blemishless. One should also develop knowledge about Lord's
Shri Mahabkaamta Taaijparya Nirmzya Xli

'Shrishtiaadiashtakarthrutva’. For this one has to study the Vedas, Puranas, .

Itihaasa and Pancaraatra in the light of Shri Hari‘s supremacy. Bhakti should
be defined as ‘unflinching love with proper knowledge.‘ The three types of 'jivas'
are destined either to 'rnoksha, nitya samsaara or tamas’ in order of their intrinsic
nature. Devatas do not go to hell. Demons never attain Mukti. Nitya samsaaris
neither get 'mukti' nor ‘tamas.’ Those eligible for Mukti (Muktiyoghyas ) can
attain Mukti through proper upaasana and get blessed with direct perception
of God at the appropriate time.

Yoghyopasana

Brahma has to contemplate on all attributes of God. Manushyottamas have

to contemplate on four attributes of the Lord namely ‘Sat, Cit, Ananda, Aatma.‘
The higher ones contemplate on more and more attributes of God according to
their capability. There are a definite group of ‘jivas' who are eligible to attain the
position of Brahma. They are known as ‘rujuganas.’ Only they can attain that
position. ‘Taaratamya' (gradation among souls) is eternal. It is impossible to
bring change in it. Whoever desires to gain a position which is not meant for
him faces downfall. Therefore 'aparoksha' (direct perception) is obtained only
by those who do ‘upaasana' continuously within his limitation and without any
expectation. 'Daana, Teertha yatra, Tapas, Yajna are part of Hari seva. However
Bhakti is absolutely essential. Lord is known as ‘edamaanadwit'. It means He
will not tolerate anyone who does 'saadhana‘ beyond one‘s limitations. He
destroys the devotion in the 'asuras‘. He puts the devatas in the right path of
devotion when they deviate from it.

Bhakti is Moksha saadhana

Although the Vedas declare that 'jnana’ is the only means to attain Moksha,
it has to be firm and help in developing love. This is Bhakti. Anything will become
'saadhana' only if it is done with Bhakti. Othenivise only hell will be obtained
even with ‘dhaarmic' actions.Even dreadful sins like 'Brahmahatya‘ can be
absolved with Bhakti. Bhakti is intrinsic and remains even in Moksha. Similarly
'Hatred' is cause for ‘tamas.’ it is intrinsic nature of the demons and is eternal.
It remains with them even in tamas during their experience of eternal sorrow.

Nine types of Hatred

It is to equate Shri Hari with ordinary soul. To constme the Lord to be bereft
of any qualities. Limiting the attributes of the Lord. To consider the Lord to be
xiii Shri Mahabhaaram Tuarparya Nimaya

equal with other devatas like Brahma, Rudra, To understand that there is
someone superiorto Shri Hari. To see difference in the various avatars of the
Lord To differentiate the Lord from His organs, His actions. His attributes. To
hate Vishnu bhaktas. Not having faith and belief in Vedas and scriptures.

Gradation in Bhakti

The reason for gradation among the 'Muktas’ is due to the gradation of
intrinsic nature of Bhakti in them. Manushyadhamas always harbor hate toward
Shri Hari. They do not possess any Bhakti. They attain status to experience
sorrow eternally. Mediocre manushyas sometimes love and sometimes hate.
As a result they joy and sorrow are mixed for them. Manushyottarnas always
possess Hari Bhakti and thus attain staus of eternal bliss. Brahma possesses
the highest grade of Bhakti and therefore he is ‘jivottama' — best among all the
jivas.

Guru lakshanas

The personality of a Guru is of highest order. He should be 96 fingers

('anguia') in height. The circumference around the stomach should be 48 fingers
(angula). His height should be seven times the length of his feet. His hands
when stretched should measure 4 'cubit.‘ He should possess 32 lakshanas
(physical features) in his body. He should not possess any doubt in knowledge
of Shaastras. He should be able to clear any doubt that arises in the Shaastras.
Such a personality is called a ‘True Guru.‘ Brahma who satisfies all these qualities
is the Guru of the highest order. Brahma is foremost Guru. Others are less and
less in gradation. All superiors are Gurus. Manushya madhyamas have mixed
personality. However Daityas possess only ugliness. Kali is the worst among
them.

A boon that is blessed with a calm mind by a guru who possesses maximum
of these qualities bears fruits. Although there is none to second Shri Hari He
graces Moksha through the Guru. Thereforerthe Guru should be always pleased
and worshipped.

Significance of Aparoksha (Direct perception)

When the Bimba is perceived directly (Bimbaparoksha) all our sins get
y absolved. All the sins that would occur due to future actions will not taint us
except sin of disregard to our superiors (sottamaparaadha). After
Shrr' Mnhnbhrmmm Taatparya Nr'maya xliii

theconsequences of ‘praarabdha karmas' are done with Moksha is guaranteed. .

it is said in Bhavishyath Parva as well as Shrutis and Sootras.

Gradation among Muktas and Daityas

All the manushyas who have attained Mukti reach devaiokas. devatas to
Indra and lndra to Rudra and then to Brahma and finally reach Shri Hari. Those
who are behind are respectful to those who are ahead. Having overcome all
their defects, they enjoy bliss as pertheir wish, eternally in that place from where
there is no return. They do not harbor any hate orjealousy. Demons are full of
sorrow and it gradually increases upto Kali. Kali is most sorrowful. Just as there
are ‘jivas' eligible for Brahma's post similarlythere are 'jivas‘ which are equivalent
to Kali. Such groups exist even forthe place of all other asuras. Brahma is the
master for all Muktas. Lord Hari is master of Brahma.

Conclusion

Shri Madhvacharya has stated the highest purport of ail the shaastras by
the command from Shri Hari as Vedavyasa. Vishnu can be reached only by
knowing these truths by the spiritual aspirant.

Adhyaya 2

liilangalacharane

This verse is a paraphrase of the first sloka of the Mahabhaarata, as this

chapter deals with the extracts from Mahabhaarata, corroborating what has
been stated in the first Adhyaya.

Interpolation

Some of the Mahabhaarata verses have been misrepresented (to suit their
philosophy), and some verses have been omitted. In some places the verses
have been transposed and in others different readings have been given out of
ignorance or otherwise. These reasons rob the grantha of its true exposition.
Acharya gives reasons for the compilation of this 'Nimaya Granta'. He expresses
with great pain that several slokas have been misinterpolated to suit other
philosophies so that they could establish their stance. When the original text
was tainted in this manner, Acharya Madhva trained by Shri Veda Vyasa and
xliv Shrr' Mahabkaamta Taatparya Nimaya

under His command, researched several works available along the length and
breadth of the country and gave this decisive work forthe upliftment of the true
spiritual seeker.

Greatness of Bhaarata

The Bhaarata is stated to be the decisive authority on all the shaastras.

Earlier when all the devas headed by Brahma and others and rishis had
assembled under the very direction of Shri Vyasa, Bhaarata was weighed
against the Vedas and all other Shaastras by placing them upon two scales.
Bhaarata excelled. The truth of all shaastras is indeed established in Bhaarata
by illustrations. The dependence of Brahma and others upon Vishnu is also
brought out in as much as Bheema and others are clearly stated to be under
control of Krishna. it is emphasized that Shri Vishnu is the giver of knowledge
and fame to all, in as much He in the form of Shri Veda Vyasa promulgated their
fame in Bhaarata and imparted knowledge to Brahma, Rudra and others who
incarnated as Shuka and others.

Bheema is dearmost to Lord Hari

Brahma is declared to be superior to all devas including even Sesha and

Rudra, and also the fact that he is most dear to Vishnu is iliustarated with the
example of Bheema's character.

Strength is the measuring scale among ‘purushas’

Among Kshatriyas one who possesses greater physical strength is

considered superior. However this strength has to be used for serving Shri
Hari. It should not be used to fulfill selfish wishes. it should not be to establish
self superiority. The physical strength has to be intrinsic in nature which is
considered as superior. If the strength is increased due to a boon or a weapon
it is not natural in that person. Among devatas those who are strong have
devotion as well as wisdom. Only such a person having devotion and wisdom
is dearto Shn' Hari not othenivise under any circumstance. Therefore he who is
great in strength also possess great character along with devotion and wisdom.

Shri Hari’s swaroopa avataara and aavesha avataara

Moksha can be obtained only with the right knowledge regarding the Lord's
‘avataras. One should be able to identify His 'Saakshaad avataras‘ His ‘Aavesha
Shri Malmbhaaram Tamper-ya Nimaye l

avataras' and those that are not His avataras.

Beauty is the measure for superiority among women

Generally it is not possible even by effort to find out the qualities like devotion
etc. in women; therefore it is settled that those who have beautiful form possess
qualities like devotion. The beauty has to be natural and should be inclusive of
the thirty two features of goodness. Hence mere physical beauty will never
become an indicator of the intrinsic nature of the soul.

Gradation even in service rendered to Lord

Draupadi like Bheema played an important role in Lord's avatara as Krishna

in reducing the burden of evil forces on the earth. Bheema promoted hate as
well as destroyed sinful people. Draupadi only promoted hate and henoe she is
not equal to Bheema. She is placed after him in hierarchy. After Bheema and
Draupadi, Balarama played an important role in helping Krishna in His
‘Bhubhaara harana kaarya.‘Arjuna is after him since Sehsa deva had special
presence in him. Otherwise after Balarama, Ashvataama has to be considered
in playing the role in performance of service to the Lord. Lakshmana follows
Hanuman; then it is Bharata and Vaali (both are equal in rank). Shatrugna follows
and Sugreeva and others are inferiors.

Completion of Bhagavad Kaarya Saadhana

Whosoever like Vaali etc. could not serve Shri Rama to their utmostcapacity
completed it by being of service to Him in a special way as Krishna. Who ever
did more service during Raamavatara did less during Krishnavatara. Whoever
did excessive service in both like Kama, Vividha etc. their saadhana
subsequently got reduced because they expressed displeasure in Krishna's
actions and opposed Him. Th us the gradation of merit of all got settled in these
two avatars.

Greatness of Mahabhaarata

The importance of Ramaavatara and Krishnaavatara for determining the

Supremacy of Vishnu (Vishnu sarvotamatva) and gradation among the devatas
(taaratamya) is explained. Raamavatara is 'Upakrama' and Krishnavatar is
'Upasamhaara'. The final purport is deciphered by analysing both.
‘Upasamhaara' is more authoritative because it comes as conclusion. Both
xlvi Shri Mnhabhaarata Taatparya Nr'mayrr

good and evil works performed by the devatas for completion of their ‘saadhana'
can have a conclusive decision only by analyzing them in Rama and Krishna
avataras. Just because Sugreeva rendered more service to Rama than Vali it
cannot be concluded that he is greater in capability. Raama Krishna avataaras
are mutually dependent in deciding the hierarchy among the devatas. None of
the other avataras help in determining these facts. It is pointed out here that the
Rama's story is also narrated in Mahabhaarata and thus Mahabhaarata is all
inclusive. Rama's story is narrated in ‘Vana Parva' of Mahabhaarata in the
chapters of ‘RamOpakhyana.’ Story of Raamayana is found in Mahabhaarata
whereas story of Ma habhaarata is not found in Raamayana. Therefore
Mahabhaarata is said to be best among Shaastras.

First Sloka of Bhaarata

'Naaraayanam suragurum jagadekanaatham' is the first sloka of

Mahabhaarata. Supremecy of Lord Vishnu and other tenets of the shaastras
expounded in Bhaarata are highlighted by quoting slokas from Bhaarata itself.
Shri Madhvacharya has quoted the very first Mangalacharana sloka itself ofthe
Bhaarata to show how Bhaarata substantiates the shaastras. Many of the present
day manuscripts do not have this sioka. Shri Vaadiraajeeya says that it was
done pu rposety by those who could not tolerate ‘True philosophy‘ (Sat Siddhanta)
Howeverthe Kerala manuscripts have this sloka in their editions.

Mahabhaarata siokas which hail supremacy of Narayana

Mahabhaarata’s central theme is Supremacy of Lord Hari. All the episodes

of Mahabhaarata have been narrated to establish this fact. Mahabhaarata does
not approve any thing which says otherwise. With both hands raised, it is stated
that there is no shaastra superior to the Vedas; there is no God superior to
Kesava. This is true; This is True; again and again it is decaled as True. By
taking to the studies of the shaastras deeply and repeatedly contemplating on
its purport one can come to the definite conclusion that Shri Narayana as
Supreme God has to be contemplated always. Vishnu has to be always
remembered. He should be never forgotten under any circumstances. All
injunction and prohibitions are subordinate to this. Who else none other than
Sathyavathi‘s son Shri Vedavyasa and Devaki’s son Shri Krishna is able to
know Narayana who is blemishless? Although the Lord is the master of the
entire creation, He keeps working constantly like a helpless man. He does not
recognize Himself. He experiences sorrows like falling unconscious; goes in
Shrr' Mahabhaarom Temper-ya Nirnaya xivii

search for Sita; He gets bound by lndrajith's Nagapasha are all play acts for
misleading asuras. He falls unconscious by getting hurt with weapons; His skin ‘
ruptures and begins to bleed; due to ignorance He enquires from others; He
leaves His body and reaches heavenly abode. These have been enacted by
Shri Hari, who is omnipotent, as a magician showing things that do not exist.
Devatas were aware they were playacts. Shri Hari’s manifestations never have
'prakruthik' body. ll is blemish less and complete with all positive attributes. lt
only appears to be otherwise to mislead the evil minded.

Establishing Supremacy of Narayana with Bhagavad Gita Slokas

Shri Krishna tellsArjuna, HeyArjuna, l will tell you all that has to be known in
general as well as in detail. Once you know. nothing more remains to be known.
l am the cause of the entire world and also its annihilation. Oh Arjuna! There is
nothing else which is higherthan myself. Ignorant people without understanding
my all pervasiveness. powerfulness, eternal and supreme nature took down
upon me as merely possessing a human body and also equate me with other
lower category demigods. Actuated by delusive spirit of rakshasas and asuras
they entertain wrong notions (about me) and all their desires are unrealized
and their spiritual deeds are futile. They possess demonic qualities which destroy
their intellect. Arjuna replies, Thou art the father of the sentient and non sentient
world and adorable.Thou art the highest preceptor. Oh Thou of unrivalled
prowess! There is none equal to Thee. How can there be any superior in all the
three worlds? These words are spoken by Arjuna on seeing the Viswaroopa of
the Lord. The Lord says, Mahat Brahma (Shri Lakshmi) is my consort; l
impregnate her (I keep all souls in her); from her proceeds the creation of all
beings oh! Bhaarata. Dependent sentient beings are divided into two groups.
Beginning from Brahma the entire sentient beings are classified as 'Kshara
purusha' because they come to be in the ‘samsaara' and possess a ‘prakrutik
body which come and go. Lakshmi is 'Nithya Mukta.‘ lt means her body has no
destruction. That is why she alone is 'aksharapurusha.‘ Shri Krishna who is
independent stands distinct from these two groups and is also above them.
That is why he is called ‘Puru'shottama.’ Narayanopanishad addresses Him as
Narayana - 'aatma narayana: parar' Therefore this name is full of meaning and
not merely symbolic. One who knows this attains ‘aparokshajnana' and gets
liberated. A taamasic person claims ‘I am God. I am enjoyer of all pleasures, l
am strong, l am rich, l am born in good kula, who is equal to me?‘ They cannot
tolerate me as ‘antharyami' and envy my presence in all. Those who possess
xlviii Shrr' Mahabhuamta Tamparya Nirnaya

asuric swabhava do not acknowledge the reality of the creation and Shri Hari
as its creator. To prove this they claim the ‘jagat' as illusionary. They do not
acknowledge cause and effect. They claim that everything is clouded with
delusion. 'Saatvika knowledge ‘ is that which knows the Lord, present in all
mutually differentjivas and jadas, is one and the same(swagata bheda vivarjita)
and is supreme and eternal. l will tell you the most secret knowledge. Concentrate
and rest your mind in Me. Become my devotee. Worship and perform things to
please me. Prostrate at my feet. You will attain me. This is ‘Truth.’ l say these
words in affirmation because you are very dearto me.

Phrases about lllloksha Dharma

Vaishampayana tells King janamejaya, ‘According to ‘Saankhya shaastra

' knowledge of nature leads to Moksha. ‘Yoga’ says with help of 'praanayama'
etc. breath control helps in attaining Moksha. 'Paashupata shaastra' states
Moksha is attained by worship of Shiva. However they also in many places
state ‘Vishnu Bhakti' as means to attain Moksha. These portions can be
considered authoritative. 0n the other hand entire Pancharaatra is in tune with
the Vedas. ' Then, Janamejaya asks Vaishampayana - O learned
Vaishampayana, Are Chetanas many or one? If they are many who is the best
among them? Please let me know about this. Vaishampayana replies,0h
kurukula tilaka Janamejaya, Wise do not agree that there is only one chetana.
The Shrutis and Smritis say that there is one Supreme God who is described
as source of many chetanas. I shall also state that He is present in all as
'antharyami' and possesses infinite attributes. The same purport was conveyed
to Mahdeva by Brahma when questioned.

Bheema‘s reply to Yudhistra's query

Bheema tells Yudishtira, ‘Even if Brahma, Rudra and all other devatas sit
together in contemplation and discussion of the attributes of Shri Hari, it is
impossible forthem to describe even a fraction of His qualities. Krishna is no
ordinary man.

Krishna's words to Yudhistra

All devatas resort to Rudra, Rudra resorts to Brahma. Brahma resorts to

me. However l do not resort to anyone. Just as all luminaries resort to the great
luminary the sun, all released souls seek resort in Vasudeva.
Sim‘ Mahabhanmta Taalprrryrr Niruaya xiix

Bhaashatraya

Three types of style in language are used in narrating Mahabhaarata. It is

known as ‘bashaa trays‘ — ‘Samaadhi bashaa. Darshana bashaa and Guhya
beshaa.‘ Samaadhi bashaa narrates things in a straight forward manner.
Supremacy of Vishnu is naarated in this basha. If the epic is read without the
knowledge of the three usages of the languages, it will result in
misinterpretations.

Stories of Vishnu Bhaktas

Vaayu Deva who is Mukhya Praana who has three avatars is the foremost
servant of the Lord. Hanumen is the first avatara in which he fulfilled the Lord's
work. Bheema is the second avatara while Poorna Prajna is the third avatara.
in all avatars he is 'bhagavad kaarya saadhaka.‘ Second in service to Shri Hari
is Saraswati (Bharati). Sesha along with his avataara roopas stands third in
the service of the Lord. His avataras are ‘Nara, Lakshmana and Balarama.’
Sesha who was in Rudra padavi in the previous kalpa, Shukha muni, Ashvattama
are all said to be Sesha‘s avataaras. Arjuna who is avatar of Indra possesses
a small 'amsha' of Sesha in him and therefore he is also included along with
Sesha. Prad hyumna and others also are in service of God in gradation. Stories
of Vishnu are narrated to bring outthe glory of Vishnu.

The purpose of Hart's sport

Although Shri Hari is always Supreme, overlord of all, independent,

omnipotent, yet at times does acts to mislead evil minded souls (asura
mohanaarta) such as, He honours and worships Siva, sometimes rishis,
sometimes devas sometimes even men and beg them of boons. He also installs
‘Lingas’. He asks for boons even from asuras.

Avatara of Lord as man in this world is intended indeed for to educate

mankind and not merely for destruction of raakshasaas.

How can there be grief for Rama on account of separation of Sita as He is

the Lord who delights in Himself? Can Shri Rama who is full ofall attributes and
bliss experience sorrow? He is all pervading Vaasudeva. How can he
experience separation from Site? The use of term Vasudeva indicates that
even in His incarnation as Krishna when in the midst of thousands of women he
l Shri Mahabkaamra Taarprzryrr Nr'rnaya

had no sensual taint. Therefore only that which establishes the glory of Vishnu
is stated in all the shaastras and nothing else. This is the settled truths of all
shaastras.

Mahabhaarata can be interpreted in three ways

Bharata has three meanings namely,"Manu, Aasthika and Uparichara'

among which ‘Uparichara' is the essence of Bharata which establishes the
Supremacy of Vishnu is told. This is called ‘Aastika' whereby way of illustration
of the story of the Pandavas along with Draupadi and Krishna is narrated in
reverse order (pratiloma). Qualifies Dharma, Bhakti along with its ten attributes.
qualities like study contemplation etc. good conduct coupled with politeness
along with teachings of the Vedas are referred to as 'Manvaadi.‘

Spiritual Significance of Mahabhaarata

Dharma represents practice of righteousness. Devotion, knowledge,

detachment, understanding, power of retention of the knowledge, courage,
steadiness, concentration of mind, vitality. strength -Vrukodara is abhimaani
for these virtues. Bhimasena that is to say possesses these qualities. Vaayu
Deva represents these ten qualities. Bheema who is incarnation of Vaayu also
has these qualities. Similarly Draupadi is incarnation of Bharati who will be
Saraswati in future kalpa. She represents all learning. Arjuna represents
‘shravana, manana and nidhidhyasana.‘ Nakula and Sahadeva represent
humility and character.Kali who is embodiment of Ajnana (ignorance) is
Duryodhana. Dusshaasana is embodiment of ‘perverted Knowledge.’ Shakuni
represents ‘naasthikatva' [non believer); all other kauravas represent all other
vices; Ashvattama who is avatara of Rudra represents self conceit.

Vaayu Jivottama

Having established the supremacy of Vishnu . it is now being said with

examples that among the rest of the devatas, Vaayu is the foremost. This is
said by Pandu raja to beget his second son, when he asked Kunti to worship
Vaayu Deva.

Balittha Sookta

Mukhya praana in as much as the original form of Vaayu emanated from

Narayana, therefore the original form also consists of strength, knowledge,
Sim‘ Mahabllnnram Tanrprrrya Nimaya li

sustains the entire sentient beings protecting in the form of breath, and leading
them to their destined status. The characteristics strength and knowledge found’
in the original form of Vaayu Deva manifests in three avatars. The first avatar is
that of Hanuman. Filled with Bhakti he always remains near Raama. Unaided
he accomplished the commands-of Raama. He conveyed Shri Rama's nectar
like message to Sita and conveyed Site's message to Raama. Mukhya Praana's
second avatara is that of Bheemasena for destroying enemies, to indulge in
eating calt full of food and always remain involved in contemplation of the seven
shaastras. The third avatara known as Poorna Prajna was was begot by
Vedaabhimaanin are namely Sree Bhu and Durga for spread of right knowledge
These facts are well established in Shri Vadiraja and Surottama Theertha's
commentaries. After reading this no doubt remains.

Vaayu Jivottama in Mahabhaarata

Asvamedha is the highest among sacrifices; Sun is the highest among the
luminaries; Brahmana is highest among men (bipeds) and Maruthi (Vaayu) is
the highest among Gods. Vaayu is frightful to the demons. He has vioce more
powerful than Yama's servants. He is all powerful. He is the controller of breath
in every sentient being and brings about actions in them. Sentient beings
collapse when Vaayu deva leaves the body. He is thus 'Devatottama.‘ He is
best. Among both the armies there is none equal to Bheemasena in respect of
knowiedge, devotion to Vishnu, fortitude. steadiness, prowess, assertiveness,
subtlety, valor, strength and avoidance of idle talk. There is a saying of
Duryodhana in Viraata Parva in connection with the determination of men't
among heros, conversant with the science of warfare (or learned men well versed
in shaastras) and men of skill. At the present moment in the whole world of
living beings consisting of daityas, men and rakshasas, there are only tour best
of beings and who possess unsurpassed strength and prowess, who also excel
in intellectual strength, and distinguished physical achievements. They are
Bheema, Baiabadhra, heroic king of Madhra (Salva) and Keechaka who is
fourth among them. We do not hear of a fifth in this order. They have been
mentioned in the order of descending merit. It is very important and noteworthy
words of Shri Krishna in Udyoga Prava. Oh Bheemasena! Whatever noble
qualities you feel that you possess, | know that you have thousand times more
than that. You are worthy of the family in which you are born. You are capable of
discharging duties worthy of the family. The entire burden of the war rests on
you. Arjuna is only like the horse which holds the yoke. Everyone has to be
protected by you.
Iii Shri Mahabhaamta Tamper-ya Nimaya

Devata Taaratamya

Aftertelling about Vaayu Deva now Drau padi is referred. Bharati is mother
of Garuda and others. Before the actual creation of Brahmaanda; four of them
were born to Bharati and Vaayu named as Shradda and Sootra. After Bharati
Devi it is Sesha as Baiarama. Sesha andRudra are higherthan Indra in hierarchy.
Yudishtra‘s words to Bheema are significant. ‘Oh Bheemasena! Arjuna is
invincible because all his learning is from great Krishna, yourself and Balarama.
Arjuna is only next to you and Baiarama. in respect of strength, vigour and vaiour
none other than Arjuna is third to you. By saying Arjuna is placed third it has to
be understood that he is placed above Aniruddha etc. Draupadi also tells
similarly to Shri Krishna, ‘Hey Krishna! Other than Bheema and Arjuna there is
none else who can even tie the string to the bow 'Gaandeeva.‘ There are also
similar words of Shri Vedavyasa to the same effect told elsewhere. There are
are only two persons in this world after Shri Krishna of whom Bheema is the
first and Ashvatama is the second. Arjuna could surpass Ashvatama only
because of the possession of the inexhaustible and divine quivers, flag with the
em biem of Hanuman and the best of bows named Gaandeeva.

Adhyaya 3

Sargaanusarga Laya Praadurbhaava Nirnaya

Shri Vyasa, Rama, Krishn Sthuti

Lord Hari Himself taken the incarnation of Shri Vedavyasa, shines like the
sun, is glorious;. always removing the sufferings and bondage of his devotees,
such a Hari who has taken avatara of Rama and is Supreme. Filled with
immeasurable strength, possessing gem of attributes, having intrinsic qualities
that are remarkable, destination for all jnanis, remaining composed, such Hari
has taken Krishnavatara.

Meaning of ‘Narayanam Namskruthya'- benedictory verse of

Mahabaarata

| shall proceed to narrate the story of 'Jaya'(Mahabhaarata) after offering

salutations to Narayana, Sesha, called 'Nara‘, Vaayu who is addressed as
'Narotthama', the Devi (Lakshmi), Saraswati and VedaVyasa.
Shrr' Mahabhaamm Taatparya Nirnaya liii

Creation is carried forward

The one and the same Lord assumes four manifestations (vyuha) and with
the desire to create, with his first roopa namely Vaasudeva, approached
Lakshmi's roopa as Maya. She broughtforth 'Virinchi' (Brahma) through Him.
aayu who is an embodiment of strength and knowledge was born as son of
Jaya - form of Goddess Lakshmi and Samkarshana. 'Sootra,‘ mentioned as
son of Pradhyumna in other granthas, also denote ‘Vaayu.' Similarly son of
Vasudeva is addressed as ‘Pu rusha' who is Virincha, also known as Brahma.
Thus after the birth of Brahma and Vaayu twin women were born from
Pradhyumna and Kriti Devi. The first one is called 'Pradhaana' who is Saraswati.
She is ‘abhimaani of Prakruthi.‘ She makes others be born through 'Prakruthi.
‘Prakruthi' is also known as 'Pradhaana.‘ The second daughter of Pradhyumana
who is known as Shradda is ‘Bharati Devi.‘ By the order of the Lord there was
union of Prakruthi and Shradda with Purusha and Sootra respectively. Sesha
and Garuda were born to them simultaneously. Among the two Sesha is
‘Jeevabhimaani' and is called ‘Jiva.' Garuda is ‘kaalabhimaani' and is controller
of time. in course of time Sesha became the Lord's bed and Garuda became
His vehicle. Servants of God known as ‘kaala' were born from Garuda and
servants known as Jaya, Vijaya and others are born from Sesha. Aniruddha
once again gathered all the devas belonging to the four different classifications
(vamas) from the third manifestation of Vishnu namely Pradhyumna, and placed
them like seeds in the womb of Shanthi who is abhimaani of the three gunas. At
that time Vimcha (Brahma) and Saraswati who are ‘Mahat Tatvabhimaani‘ were
born in their physical form from Aniruddha and Shanti. Virincha along with
Saraswati created ‘Rudra' who is ‘Ahamkaara Tatwabhimaani' along with his
better halt Uma who is ‘Buddhiyabhimaani' in their physical form. Rudra
assuming three forms namely 'Vaikarika ahamkaara, Taijasa ahmakaara and
Taamasa ahamkaara' through Uma (Buddhiyabhimaani) created mind (manas)
and group of devatas (who preside over the senses); ten sense organs; and
gradually the panchabhootas along with sound, air and other object of senses
respectively. From Virinca known as 'Purusha' and Prakruti known as Saraswati
was born Shiva. From that Shiva, Indra and other devatas were born. Again
from ,Sutra naamaka Vaayu with Bharati known as ‘Shraddha'were born other
chief devatas such as Sesha, Shiva, and lndra. From lndra were born all devatas
and the deities presiding over sacrifices.
iiv Shri‘ Mahnbhrmmta Taatparya Nr'rnaya

From Vasudeva and Maya manifests - Vishnu, Brahma and Shiva forms
of Vishnu

Again Maya took three forms representing Satva, Rajo and Tarno gunas.
Through Satwabhimaani Shri Devi and Vasudeva, Vasudeva Himself
manifested known as Vishnu. In Rajobhimaani Bhu Devi He manifested as
Brahma and in Tamobhimaani Durga Devi He manifested as Rudra. All these
three forms are no different from the Vasudeva form of the Lord.

Creation of the Brahmanda

The 'tatwabhimaani devatas‘ unable to proceed with the creation came to

worship Shri Hari. ‘Oh Lord Thou art endowed with limitless capacity for the
creation of this wonderful and varied world. Give us a good habitation.‘ Thus
praised by the ‘tatwa devatas‘ the supreme Lord Vishnu approached Shri for
the purpose of creation. All the devataas entered the ‘Brahmaanda’ with Lord
Hari. From Shri Hari's navel appeared a lotus on which the entire world rests.
From the centre of lotus appeared Virinca who possessed all excellent attributes.
From this Brahma, the devatas were born once again.

Establishing sUperiority of ‘Vaayu' as ‘Jivotthama'

The superiority of Vaayu to other devatas is pointed out here by describing

an episode narrated in the 'Shatprashna‘, 'Chaandhogya' and
'Brihadaaranyaka' Upanishads and also in Puranas. According to this episode.
once the devatas desired to know as to who among them was superior. They
came out one by one from Chaturmukha‘s body and still the body continued to
function until Vaayu came out. When Vaayu came out of the body soon it fell
dead .Similarly they once again reentered it one by one. However until Vaayu
entered the body did not begin to function. This made them realize the superiority
of Vaayu.

The creation of this world by Brahma

Shri Hari who created the Brahmaanda had created fourteen subtle lokas
in that. This was given a physical form by Brahma. That is why Chaturmukha
Brahma is popularly known as the creator says theAitareya Upanishad Bhashya.
First of all Siva was born from the ‘ahamkaara tatwa ‘and from Buddhi was
‘born Uma. Thereafter were born Indra. Kaama. who are also the offspring of
manas. Brihaspati. Manu, Daksha, and Aniruddha along with Sachi were also
Sim‘ Mahabhaarara Taarperya Nl'rnaya iv

simultaneously from ,manas tatwa.. From the eye. ear and skin were born Surya,
Chandra and Yama Dharma respectively. Varuna (devata for the ocean) was
born from the tongue; and from the nose were born Naasathya and Dasra.
Each were born in succession. Then Sanaka, Sanandana. Sanatsujaatha,
Mareechi etc. were all born successively. Then asuras which include
raakshasaas and pisachees. rishis. humans were born. Then manifold creatures
such as animals. birds. trees etc. were born. The order of origin in the creation
in the 'Padma Shrishti' determines forever the innate gradation of the various
souls.

Cycle of creation and annihilation is eternal

Just as the rivers originate from the sea and finally reach the sea similarly
the eternal flow of this creation emanates from Shri Hari and finally reaches
Him constantly. Thus those who know this wonderful and infinite capacity of the
unborn Lord Purushottama's supreme unparalleled, eternal power having all
their sins burnt will eventually reach the supreme Lord of the Devas.

Dasavatara

The door keepers of Vishnu Jaya and Vijaya due to a curse by Sanaka.
Sanandana etc. had to be born thrice in the lineage of Diti (asura kula). They
were first born as Hiranyaksha and Hiranyakashipu, then as Ravana and
Kumbhakarna and finally as Sishupaala and Dantavakra. Hiranyaksha is killed
by Varaha. Hayagreevasura is killed by Mathsya avatara. Prayers by Devas
for Narasimha avatara. Koorma held the Mandara during the churning of the
ocean. Incarnation of Vamana. Incarnation of Parasurama.

Background for Shri Ramavatara

Kumbhakarna in his earlier birth as Hiranyaksha had received a boon from
Chathurmkha Brahma that he would be unconquerable by all except humans
and monkeys. Similarly Ravana also got a boon from Chaturmukha Brahma
that he would be invincible by ail exc'ept humans and monkeys. Therefore they
started troubling the devatas. Devatas prayed for Rama avatar - ‘You are
Omnipotent (sarva shaktha), Independent, Everything is under your control. You
are the cause forthe creation and destruction of the universe.‘ Chathur Mukha
Brahmas of the previous kalpas have performed their duties only on your
command. Similarly the Chathur Mukha Brahmas of future Kalpas will also
lvi Shri Mahabhaarata Taatparya Nl'mayrl

perform their duties.‘ Thus power of devatas is intrinsic, while strength of asuras
is obtained by boons. Both are under your control. Therefore we put forth all our
problems before You and pray. You have earlier killed Madu Kaitaba as
Hayagreeva. Now You have to take avatar on earth among the human and
destroy Ravana and Kumbhakama with your strength. Thus the Lord descended
as Shri Rama and is born to Dasaratha and Kousalya to fulfill the prayers of all
the devatas. Dasaratha is avatara of Kashyapa. This has been discussed.

Devatas take avatara to serve Shri Rama

As per the orders of Lord Hari, who is full of auspicious qualities, devatas
took avatar as monkeys and humans in order to serve the lord. As monkeys
they were born before and after Raama's avatara. But as humans they were all
born only after Raama. The first and foremost among the devatas in ‘guna' is
Vaayu deva. He took avatar in vaanara couple Kesan' and Anjana as 'Hanuman.‘
Similarly lndra also was born as Vaalee. Surya took avatara as Sugreeva. Yama
was born as Jaambhavan. Chandra who was born from Brahma was once
again born from Brahma's son Athri Muni. He took avatara as Valee's son
Angadha. Brahaspathi took avatar as Taaraa and lndra‘s consort Shachi was
born as ‘Taaraa.’ Brahaspathi who was Deva guru, was born with his own desire
as monkey through Sushena. Sachi was also daughter of Sushena. Varuna
took avatara as Sushena. Ashwini devatas were born as Mainda and Vividha.
Agni became Neela. Kaama (Pradhyumana) and Aniruddha were born as
Bharata and Shatrugna after Rama. . Sesha was born after Rama as
Lakshmana son of Sumitra . Shri Rama is Vaasudeva, and other three roopas
of Shri Hari namely Sankarshana, Pradhyumna and Aniruddha are avesha in
Lakshmana, Bharata and Shatrugna.
Seetha's Avatara
Later saakshaath Shri Ramaa Devi took avatara as Seetha in order to
serve Shri Raamachandra when the sacrificial ground was being ploughed .
As she was found in the ‘yajna bhoomi' of Janaka raja of Videha she was
popularly known as his daughter.
Sim‘ Mahabhaarqta Taatparya Nirmrya lvii

Adhyaya 4
Entering Ayodhya

Children in Dasharata's House

After appearing, Pu rushothama Rama, along with his three brothers began
to grow in Dasharata's house. When it is said that Rama grew it means that He
appeared to grow before the eyes of ordinary people because Lord Rama is
always a complete personality.

Protection of Vishvamitra’s Yajna by Shri Rama

Vishwamitra wanted King Dasaratha to send Rama with him in order to

protect his yajna. Fearing his anger, Dasaratha reluctantly sent Rama with
Vishwamithra. Rama, who is worshipped by Siddha purushas, left for hermitage
called Siddhashrama along with Lakshmana. Shri Rama along with Lakshmana
obtained from the rishi Vishwamitra all the ‘Astra mantras‘, indeed only to bless
the rishi. However all the deities including Brahma presiding over the various
weapons appeared before Shri Rama in person and made their obeisance.
Thereafter as per the command from Vishwamitra Thaataki and Subahu are
killed by Shri Rama.

Ahayaloddhara

Ahalya had been turned as a stone, due to a curse by her husband, on

account of her losing purity caused by Indra . She was brought back to lite by
mere sight of Shri Rama and was united with her husband Gautama.

Shivadhanurbhanga

Then Janaka looking at Rama with great devotion welcomed Him as

younger brother of Indra, who had descended on this earth along with his brother
Lakshmana. He also extended hospitality to Vishwamitra rishi who had the
radiance of Agni. Janaka knew that Rama would be the best match for his
daughter Sita. However he wanted Rama to fulfill the test of stringing the Shiva
dhanus before he could give her in marriage to Him. When the sage approved
of the request, Janaka immediately ordered the servants to get the bow which
resembled the body of Ananta serpent. Looking at the bow Shri Rama smiled
and very casually lifted it with his left hand and tied the string. Just as lndra‘s
lviii Shri‘ Mahabhaamm Tamper-ya Nirnaya

Airavata elephant would break a sugarcane easily, so did Shri Rama broke the
Shiva Dhanus and stood along with Lakshmana with a faoe radiant like the full
moon facing the sage.

Sita Swayamvara

Sita saw such a Rama Then holding with both hands a garland of unfading
lotus flower, she with eyes like lotus moved gently with soft steps and placing it
on his neck stood by his side. When Lord Rama became visibly united with
Shri Lakshmi, the king of Videha sent a messenger to the father Dasaratha
and that the king on hearing this became delighted. Having been highly honored
by King of Mithila Dasharatha full of delight had his son married.

Meeting of Parashurama

Thereafter on their way to Ayodhya he saw Parashurama shining with the

luster of a thousand, lakh and infinite suns amidst the hallow of His own rays of
wisdom, holding his (samga) bow and the brilliant axe (parashu).He said, Rama,
hear what | have to say. There were two wonderful bows before. One was held
by Shiva consort of Uma and the other excellent bow was held by consort of
Ramaa. This bow which is fit only to be in the hands of Vishnu is a crore time
superior to ‘Shiva Dhanus.‘ Since l arn holding it it is Vaishnava Dhanus. You
hold this. 'lf after taking this bow you are able to bend it You are no doubt Shri
Hari.’ Thus saying he gave the superior bow which proved Vishnu's strength
superior to that of Hara. Shri Rama held the superior bow easily and tied the
string effortlessly. He thus drew the string after fixing the arrow thereby dispelling
the doubt of the world. As this action of Rama proved him to be ‘saakshaath’
Shri Hari similarly Parashurama who brought this bow easily also proves the
fact that He is Narayana Himself. Parashurama said, ‘l have held this Vishnu
Dhanus and roamed the entire world twenty one times to annihilate the evil
kshatriyas and thus established to the world that I'm sakshaath Vishnu. Now it
is also clear that You are also ‘saakshaath’ Vishnu. Shri Rama said, ‘If you are
saakshaath Vishnu this arrow will not harm you. Therefore if l aim it on you then
‘Rama's an'ow will go waste. If l do not aim it, even then it will be wasted. Therefore
where should l aim it?‘

Parashurama immediately addressed the maha asura 'Atula' in his stomach

and said ‘Rama is aiming the arrow on to'my stomach. it will definitely kill you.
' So please come out immediately.‘ Atula on seeing the glowing arrow in Rama's
Sim‘ Mahabhanmm Taatparya Nirnaya liX

hands thought to himself that Parashurama fears Raama's arrow and thus has .
accepted defeat. Therefore in orderto protect him(Atula) he has asked him to
come out immediately. Thus Atuia came out. At that time Parashurama
addressed Shri Rama and said, ‘Destroy my tapa and my loka.‘ Thus
Parashurama got the asura killed by Rama. This episode is not clearly described
in Valmiki Ramayana. It appears that Parashurarna walked back helplessly
having lost all His strength that He had accumulated through penance. However
Parashurama's ‘tapa' means the asura in His stomach. Having got Him
destroyed with Rama's arrow, He returned with a sense of fulfillment. Then King
Dasharatha filled with great delight reached his city aiong with his sons. Rama
also thereafter enjoyed the company of Sita, daughter of Janaka who is none
other than Lakshmi herself.

Adhyaya 5

Hanumaddarshana

Paduka Pattabhisheka

The king Dasarata respecting the wishes of his subjects forthe coronation
of Shri Rama resolved to do so even with his own interest. This reached the
ears of Manthara who being originally Alakshmi had appeared on earth. Earlier
Alakshmi was born from the milky ocean. Somehow due to penance she
became an Apsara. With a view to lead her to her legitimate place of eternal
hell, the Lotus born Brahma told her, ‘Be born as servant and stop Rama's
coronation. By this action you will reach your destination.‘ Thus told she became
Manthara and it is in accordance with this only that she did this detestable
deed. Kaikeyi also had the 'aavesha‘ of a raakshasi' by named ‘Nikruthi.‘ This
made her listen to Manthara‘s wrong advice which made her ask for the two
boons from Dasharata namely to send Rama away to the forest and to make
her son Bharata the King ofAyodhya. This bon was promised during his wedding
with Kaikeyi and therefore he thought it could be overlooked. However fell a
trap to this. Shri Rama on the pretext of ‘pitru vaakhya paalana‘ left the kingdom
to quell evil forces like Ravana. Site. and iakshmana followed Him. He accepted
Guha’s hospitatlity on the way and crossed the Ganga. Meanwhile His father
unable to tolerate Rama's separartion left his mortal coil. Bharata came to
Chitrakoota to persuade Rama to return. However he failed in doing so. He
finally got the Paduka from Shri Rama and coronated it at Nadi Grama and
 lx Shri Mehebhnaram Tamper-ya Nirnaya

vowed to rule the kingdom from there for fourteen years waiting for Shri Rama
to return.

Kakausura's Episode
Jayantha (lndra’s son) due to certain reasons had to live on earth. Since he
then had an ‘asura aavesha‘ he decided to be born as a crow. because among
the birds crows have longevity. They can also easily feed themselves on any
‘ballanna.’ (sacrificial offerings) He had boon from the devatas that he could fly
to any world he desired. Because he was troubling good people on earth he
was known as ‘dharaantharacara.’

At the same time an asura by name Kuranga had got a boon from Shiva
that he should be in the eyes of crows with one 'amsha' and he should not meet
his end as long as crows have two eyes.Therefore when Jayantha became a
crow this asura came and resided in his eyes also. Jayantha already had an
asura within him and now Kuranga had come to reside in his eyes. As he was
prompted by them he also got bad thoughts and came to Chitrakoota. Jayantha
due to 'asuravesha' pecked Site's breast. He was noticed by Janardhana Shri
Rama. Immediately He threw a dry grass of blade. It began to follow him burning
like fire. He began to run helter skelter. Anxious to save his life he sought refuge
from Brahma, Rudra, lndra and all other devatas. He was shunned on account
of their regard and devotion to Shri Hari and also because of their incapacity to
transgress the command ofthe supreme Lord. Finally he came back to Rama
and surrendered. He was liberated by Shri Rama after killing the asura along
with the destruction of the eyes.

Sathgati to Sharabhanga
Sharabhanga is in the stage of ‘vanaprastha.' he was unable to perform
even his basic 'nithya karmas’ (ordained duties in relation to one's placement
in life with regard to caste and age and staus iike Brahmacharya etc.) Of course
during such a stage it does not matter even if one is unable to follow his duties.
However 'jnanis‘ feel that a body without performing Shri Hari‘s aaradhane is a
waste. They are prepared to leave such a body. 1t does not become
'aathmahathya' (suicide). lt is an act of merit. It heips attain Vishnu ioka. if a
person totally unable to follow his ‘varnashrama dharmas‘ due to extreme
exhaustion of the body then renouncing the body in ‘fire’ is permissible as
_ ‘Vanaprasta Dharma.‘ ThUs Sharabanga did so before Shri Rama and attained
His abode.
Shrr' Mahabhaamm Taurparya Nimaya lxi

Grace to Viraddha

Once Tumbhuru Gandharva forced Urvashi to satsfy his desires. Urvashi

sought help from Kubera. Kubera cursed him to be born among 'raakshasas'
as his behavior was one like that. He also said that Shri Rama would release
him from the curse.

Once Viraada killed eight lions and thrust then in a 'shoola' and carried
Sita and began flying. Shri Rama and Lakshmana aimed arrows at him. He
then came down held both of them on his shoulders and began running. He had
a boon from Brahma that whoever would get caught between his shoulders
would come under his control. However itdid not prevent Shri Rama cut his two
shoulders. This made him remember his past. He regretted his act. He wanted
to be buried in a pit. Shri Rama and Lakshmana did as they were told and
released him from the curse. As he had boon from Brahma. he was not killed
with a weapon.

Shoorpanaka Episode

Ravana‘s sister Shoorpanaka who had lost her husband. When Ravana
had kitled him by mistaken identity. She came along with Khara and Dhooshana
in search of another husband. She approached Sh ri Rama. Shoorpanaka was
made fun of by Shri Rama and was told that he had just married Sita and thus
he would not be able to give herfull attention. Thus he told her to approach his
brother who did not have a wife. However when she approached Lakshmana
he said that he was a servant of Shri Rama and if she married him she would
be also made to serve Sita. She again approached Rama and when he refused
she out of anger wanted to swallow Sita. At that time Lakshmana was ordered
to cut her nose and ears prompting the death of all raakshasaas. Prompted by
Shoorpanaka, strong Khara, Trishira and Dhooshana came for war along with
14,000 of their followers. They were confronted by Shrt Rama who held the
invincible Sarnga Dhanus and killed all of them in order to bring peace in the
society.

llusionary Deer

0n hearing this Ravana deciding on his future actions, went to the holy
place of Gokarna to meet Maareeca. Mareeca was doing penance on the
seashore of Gokarna terribly frightened at the memory of Rama's arrows. Having
assumed the form of a golden deer with colored spots as if made of many
lXii Shri Mahabhaarata Taatparya Nr'maya

gems, he began to prance around the ashram before Sita. Sita though full of
eternal and unsullied wisdom, for the purpose of destruction of the 'raakshasas'
and also for causing delusion to the wicked people she said to Rama. ‘Hey
Deva, catch this romping deer and give it to me immediately.‘ Having prompted
thus by Sita. Shri Rama although being aware that it was a ‘raakshasa’ Maareeca
in the guise of the deer went after it with'a bow and arrow and killed it. Rama
followed the deer and killed it. However mareecha mimicked Rama's voice
before dying seeking help from Lakshmana. Sita appeared to be fearful and
with her stinging words offended Lakshmana and sent him away to help Rama.

Abduction of Sita

After Lakshmana left Ravana hurried to abduct Sita. In the meanwhile Sita
left for Kailasa. Before leaving she called ‘Agni devata‘ and got an image made
and left it there. Ravana mistook her for real Sita. He abducted her. Thus Ravana
only got 'Maaya Sita‘ and not real Sita. lndra entered the image left by Sita in
order to bring life to it. Along with it an amsha of Sita was also there. This image
was taken by Ravana. Ravana killed Jatayu who confronted him on the way and
proceeded to Lanka. in spite of seeing Ravana on his way to Lanka Hanuman
did not kill him. it was also because Sugreeva had prevented him from doing
so. Hanuman was also aware of the ‘divine mission.‘ He wanted Shri Rama to
get all the glory. He was also aware of the promise which was made by Shri
Hari. (to Jaya and Vijaya ).

Jatayu Moksha

Wandering in search of Sita, Rama saw Jataayu almost killed by that enemy
during his struggle in order to protect Sita. With all his faculties subdued he
narrated Ravana’s mean act. After hearing this Rama performed the last funeral
rites of burning the dead bird and blessed him with his rightful place in the
above world.

Blessings on Kabandha

Thereafter Rama wandered along with his brother and fell suddenly in the
hands ofa raakshasa named Khabandha. That raakshasa had Brahma's boon
to conquer the world. He was also immuned to death. His body was very much
lessened by his head being thrust into his abdomen by lndra's Vajrayudha.
Shri Mnhrrbhaamta Tantparya Nimaya lxiii

Shri Rama along with Lakshmana cut both his shoulders and Dhanu who
was born as Trijati's son was given his original form as Gandharva. He
worshipped Shri Rama.

Shabari sathgati

Shabari was an apsara stree. She displayed too much of pride before
Devendra. Therefore Sachi cursed her to be born as a hunter woman. Apsaras
have 'Brahmajnana.‘ They do not forget God.As she did not have right on study
of Vedas due to her caste she sincerely listened to the advice of Mathanga
muni and waited for Shri Rama knowing well that He was Shri Hari. He released
her of her curse and made her get back to her original form.

Closeness of Hanuman and Shri Rama

On the arrival of Raghava monkeys along with Sugreeva ran out of fear.
Hanuman stopped them. Hanuman is the only person who can identify Shri
Rama correctly. None else can recognize him. This is an example. First time
when Sugreeva and others saw Shri Rama they felt He belonged to Vali‘s side.
Out of fear they ran. However Hanuman had no doubts. He recognised Rama
as ‘saakshath' Lord Hari who had come to grace. Thus Hanuman understood
him intrinsically and stopped the monkeys from running away. Sugreeva who
had taken shelter in Hanuman was protected. Vali was killed. The same Vali
when he was born as Arjuna during Krishnavatara, he took shelter in Bheema
and thus was protected by Krishna. Sugreeva became kama opposed Bheerna
and was killed. Thus Shri Rama came to mainly bless Hanuman. He really does
not need any help from these kapis.

Adhyaya 6

Crossing of the ocean

Friendship with Sugreeva

Shri Rama with His hands bearing the marks of the ‘Chakra,' which confers
favours, lifted Hanuman who had prostrated before Him and spoke with him.
Hanuman sang the glories of Shri Rama. Then Shri Rama with a smile on his
face along with Lakshmana got on Hanuman‘s shoulders. Hanuman carrying
Sh ri Rama on one shoulder and His younger brother Lakshmana on the other
approached Sugreeva. He then brought about friendship between Shri Rama,
lXiv Shri Mahabhaamta Taarparyrr Nirnaya

who is ever ready to wipe the sorrows of devotees, and Sugreeva, quickly before
the fire. On hearing the distress of Sugreeva, Supreme Lord promised to kill
Vali. Sugreeva also promised that he would help in finding Sita. Sugreeva put
Ra ma through several tests.

Killing of Vali

After seeing Shri Rama's strength personally Sugreeva under His leadership
went along with Him to the city where Vaail lived. Hearing Sugreeva's shout
Vaali came out of his cave though opposed by Tara.Unable to tolerate the beating
by Vaali with his fist, Sugreeva ran and returned quickly. Shri Rama in spite of
knowing everything, in order to teach a lesson on Dharma to the world he let go
of Vaali without killing him. Then he toid Sugreeva, ‘I was unable to differentiate
between you both during the dual.‘ Should Sugreeva eventually desire fraternal
affection from Vaali, l should not kill the innocent elder brother. Anger among
uterine brothers may not last long. Even if longstanding it may cease without
any particular reason. Anger between brothers generally comes to an end at
the impending death of either. Even if it does not go during the time of death,
after death there is possibility of the other regretting. Therefore Shri Rama
appeared to think in this way that Vaali should not be killed immediately.
Therefore when enmity is arisen among relations, the death of either of them
should not be caused quickly by the adherents of the other. It is only to illustrate
this principle to the son of Ravi who is Sugreeva and also to avoid any possible
future regret, Shri Rama, knowing all this did not kill him. Sugreeva once again
was firm in decision about killing of Vail. The second time Shri Rama aimed an
arrow which was equivalent to Vajrayudha. As perthe instructions of Shri Rama,
Hanurnan put a ‘gaja pushpa rnaala' around the neck of Sugreeva to differentiate
him from Vali. Then Shri Rama aimed the arrow. On hearing the thunderous
sound of the arrow and being struck by it Vali fell to the ground immediately like
a mountain. Shri Rama went near Vali as he lay unconscious and spoke words
full of affection. ‘if you wish l will revive you.’ But Vaali did not wish so. He says.
‘Purushotama, who will not like to die in your presence?‘ Vali did not desire to
survive. In case he wished will Rama not be breaking the promise to Sugreeva?
If Rama had appeared before hitting, Vail would have desired to survive.
However it is because he had not experienced the impact of Shri Rama's arrow
then and thus his intellect was clouded. Now it was not so. His mind had cleared
after being hit by Shri Rama's arrow. That is why Shri Rama gave him his
' Darshana and asked him thus.
Shri Mahabhaaram Tamper-ya Nimayrt . lxv

Sugreeva Pattabhisheka

Sugreeva madeAngada fulfill the duties ofthe last rites of Vaaii and became
the King of the monkeys. Sugreeva as king ofthe monkey clan was fully immersed
in pleasures forgetting the services of Shri Rama. Hanuman who is best of
intelligent beings and most devoted Bhakta of Shri Rama spoke criticizing his
act and advised him. Forgetfulness in Rama's work does not become of you.
He is highest entity for our worship. If you are not interested in doing it l will force
you into doing it.Hea ring this Sugreeva immediately came running and
surrendered to Shri Rama and promised to carry out his work.

Monkey Armyr was sent in four directions

Sugreeva who fell at Rama's lotus feet with eagerness was immediately
lifted by Him and embraced him. Sugreeva who sat in the presence of the Lord
Jagannata, as per His orders, sent monkeys in the mission to search for Site.
When all the monkeys were assigned different directions Prabhu Shri Rama
told Hanuman, None else other than you are competent for the accomplishment
of this work of my mission of searching for Sita. Therefore you take my ring and
go towards the South. Having been instructed by Shri Rama Hanuman left
towards the South with Angada. While those high souied creatures were
searching in the Vindhya mountain which is the most inaccessible of all, the
time tixed by the king of monkeys expired and therafter they reached a wonderful
cave.

A separate Kingdom?

The monkeys who searched for Sita in the Vindhya mountains were very
tired. They saw a cave. They also noticed Hamsa and chaarvaka birds fly out of
the cave. They realized that there was water inside. it was spread over one
hundred yojanas. it was dark. They were exhausted due to hunger and were
unable to see anything. They uttered Shri Rama naama. The darkness was
removed immediately. It was a beautiful garden. They found a lady who was
Merusaarvani Manu‘s daughter who gave them fruits and water. She also then
showed them the way out of the cave. Angada‘s maternal uncle said that they
had exceeded the time that was given to them in search of Sita. Therefore he
was worried to get back fearing punishment from Sugreeva and thus wanted to
remain there itself for rest of their life! When Angada agreed Jambhavan and
others also agreed to do so!
 lxvi Shri Mahabhanmta Taatparya Nirnoya

Hanuman opposed this decision

On seeing this Hanuman said. ‘lt is known to me that these words of Taara
are intended to secure the kingdom for Angada. But it cannot be carried out.
For indeed, the son of Vayu will not tolerate any word uttered to the prejudice of
Shri Rama.‘ ‘I can never be drawn away from the right path even by all clever
reasoning by all of you together. The cave is definitely not inaccessible to Shri
Rama who is epitome of strength ‘Should you all accept my words with affection
it will immensely please me. If not if you are still on your wicked path, l will not
hesitate to punish you and put you on the right track.‘ On hearing these words
from Hanuman, they were greatly dumbfounded and frightened. They followed
him. Thus possessing deep wisdom they reached a mountain by name
Mahendra.

Monkeys decided on Fast unto death

Unable to decide on the future course of action and also keeping in mind
Hanuman‘s warning that they should not return without fulfilling Shri Ramiro
work they felt death was the only solution. While seated together for fast unto
death, narrating the story of Shri Rama, who is the giver of release from this
samsaara, they spoke of the death of Jatayu. It reached the ears of the bird
Sampathi. Sampathi who had burnt his wings due to the excess heat from the
sun was quickly healed and he regained his wings by listening to the story of
Shri Rama. Then he got the news about the death of Jataayu. Earlier Suparshva,
son of Sam pathi had gone to fetch some meat for Sampathi had told him about
Ravana flying past that way carrying Sita . Now After listening to the story of
Shri Rama. Sampathi regained his lost wings and became energetic. Thus he
flew high to get birds view of Lanka and located ‘Sitakruti' (image) at Ashoka
Vana. However he could not fly to Lanka because the fortress of Lanka canot
be crossed.

Who will fly to Lanka‘?

Thereafter questioned by Jambhavan each one of them separately gave

out their individual capacity to fly over the ocean beginning with ten yojanas and
going up gradually by additionai tens. When all ofthem including Neela, Mainda.
Vividha and Tara said that they could not fly more than eighty yojanas,
_ Jambhavan said that he could do 10 more that is ninety yojanas. When Vishnu
obtained the three worlds from Bali with His three foot steps, l wandered over
Shri Mahabhaaml'a Taatpurya Nimuya lxvii

thethree worlds injoy and on the way the impact of Meru mountain on my knees .
have afflicted pain-and thus I will not be able to fly any further. Therefore my flight
is not like before . Formerly indeed l could fly 96 Yojanas. Then Prince Angada
said, l can fly another ten Yojanas. But l do not know thereafter. (Whether l can
cross the fortress of Lanka, find Sita, tight with the Raakshasas if necessary
and then return. According to the calculation of Sampathi the Trikoota Mountain
is 100 Yojanas away. Also there are several obstacles on the way. Therefore
Only Hanuman is capable in this mission. None else can achieve this. Having
said this, he again addressed the son of Vayu with a view to bring out his infinite
strength: ‘You alone are most capable to achieve this task. Therefore do it and
save the monkeys.‘ Having been told so, which was liked by him, and knowing
that their incapability has also been put forth, Hanuman desirous of carrying out
Rama's command thought of Shri Rama's infinite prowess and quickly grew in
size.

Adhyaya 7

Sundara Kanda Kathaa

Hanuman flew to Lanka

Having bowed down to Shri Rama who eternally possessed all the six
attributes unconditioned by time and space, who is vast ocean of strength,
Supreme master of all, Hauman son of Pavana, desiring to cross the ocean
flew up by pressing hard with his feet the great mountain. Mainaka Mountain is
son of Himalaya. He is brother in law to Shiva. When the wings ofthe mountains
were destroyed, he was thrown in the sea by Vayu Deava and thus was saved
from losing his wings. He arose from the sea with several peaks and grew so
that Hanuman could rest on him while crossing the ocean. Hanuman did not
want to rest as he was never exhausted. How can there be exhaustion to one
who is embodiment of valor and strength. he therefore merely embraced the
great mountain and continued further and on the way saw Surasa (mother of
serpents). Surasa was ‘naagamata' who was sent by the Devatas to test the
strength of Haunuman. They had blessed her with a boon that whatever is desired
by her to eat will come and fall into her mouth. Hanuman thus entered her mouth
and immediately flew out of it thus respecting the boon of the Devatas and also
exhibiting his great valor. He then confronted confronted another ‘raakshasi' by
name Simhika who with a boon from Brahma had the power to draw a person
by his shadow. In orderto protect Lanka Brahma had given herthe irresistible
lxviii Shrr' Mahabhaarata Taatpnrya Nimaya

power to stop anyone from entering Lanka. She pulled Hanuman's shadow. He
entered her body and tore her apart. Thus after demonstrating his strength he
got on to the peak of the mountain Lamba, which had several high peaks which
surrounded Lanka. Thereafter he reduced the size of his figure. Becoming small
like a cat and wishing to enter the city by night he saw lankini who looked
personification of Lanka. When she stopped him he overpowered her by hitting
her with his fist and with her consent entered Lanka.

Finding Sita

Searching in and out of the city finally Hanuman saw the image of Sita
seated under Simshupa tree at Ashoka vana. Hanuman who had well understood
Rama whose intention was to act as human as long as He is on this earth
played his role in accordance with that behavior and spoke in similar fashion
and gave the finger ring (anguliyam) to Sita who was also part of the play act.
Whatever ornaments were in original Sita all of them were present even in this
‘Maya Sita.‘ That is how she was able to give the beautiful head ornament,
'Chudamani' to Hanuman to be given to Shri Rama. The raakshasas present
there did not see these acts as they were asleep. However rishis and Devatas
in the skies were watching this. For their understanding that it was act of
Hanuman and also for delusion of Kali and other demons such action was
needed. Having accomplished all this mission. Hanuman best of the intelligent
beings without any apprehension made up to disclose his identity.

Destruction of Ashoka Vana

Thereafterthis hero destroyed all the trees in the Ashoka Vana except the
tree under which Sita was seated. Longing for utter destruction of the demons
he got up the gateway and began making loud noises. Ravana sent a large
number of army to confront a single monkeyjust by hearing that it had single
handed destroyed the entire Ashoka vana. He also destroyed the chief's of
army who were all haughty due to the boon from Shiva and thus shattered one
third of Ravana's army. Hearing about the unsurpassed strength of the monkey
the king of raakshasas ordered his son prince Aksha Kumara his equal to
confront the monkey. Seeing the strength ofAksha Kumara,-son of Mandodari,
. equal to Ravana, Hanuman thought that he was one third of the strength of
Ravana. Having thus considered, Hanuman soon caught hold of him by his feet
Shri Mahabhaarala Tuarparya Nimaya lxix

andjumping up, revolved the son of Ravana causing him distress by such reeling -
like a wheel and in a moment dashed him to the ground. Having heard that his
son was crumbled to pieces on the ground, Ravana was afflicted with grief
directed lndrajith his elder brother. Then lndrajith attacked Hanuman with powerful
arrows invoking efficacious mantras. However it could not shake him. Hanuman
stood as if caught by the Brahmastra. Raakshasas wanted to make him more
immobile and tied some ropes around Hanuman. At thattime the Brahmastra
disappeared. Then the raakshasaas caught Hanuman and brought him to
Ravana. Ravana questioned. ‘Hey Monkey, where have you come from? Whose
messenger are you? Why did you perform such an act? 0n hearing these
questions Hanuman bowed to Shri Rama his master and began to reply.
Hanuman revealed his identity as Maruthi son of Vaayu, messenger of Shri
Rama who has the capacity to wipe out his entire clan. Even the great divine
beings cannot stand before Shri Rama's anger whose power performs
unimaginable feats. What to speak of you Ravana. Shri Rama is beyond our
spoken words and mind. Ravana humiliated by Hanuman's words ordered his
‘raakshasaas to kiil the monkey. On seeing this Ravana's younger brother
Vibheeshana dissuaded Ravana from doing so because messenger should
not be killed. So Ravana ordered that his tail should be set on fire.

Lanka Dahana

Hanuman who is epitome of strength he stood untouched and allowed the

raakshasaas to meddle with his tail he was enthusiastically waiting to set Lanka
on fire. Hanuman burnt the entire Lanka with the fire on his tail. Atthough the
entire city was built by Vishwakarma, he did not stand the test of effulgence
from Hanuman.

Hanuman placed the Choodamarli at Rama’s feet

After crossing the ocean again, and being honoured by his fellow beings,
then having enjoyed the honey from the garden of Sugreeva, went to see Shri
Rama. Having reached Shri Rama, the Lord of all Gods, resplendent with
incaicutable attributes, and accompanied by the best of monkey heros,
Hanuman placed the 'Choodamani' (A crestjewel) on His feet and prostrated
with all his limbs soaked with deep devotion. Shri Ramachandra fully satisfied
and moved by Hanu man's immeasurable Bhakti unable to reward him befittingly
with any gifts embraced him signifying that He has given himself (Swatma
pradhaana) to Hanuman bestowing all grace on him.
lxx Sim‘ Mahabhaarata Taatparya Nirnaya

Adhyaya 8

Yuddha Kanda

Digvijaya to Lanka

Shri Rama heard the details from Hanuman and decided to leave for Lanka
to wage a war and punish the wrong doers. He climbed on shoulders of Hanuman
and reached the southern shores.

Vibheeshana Sharanaagati

Ravana unable to tolerate Vibheeshana's devotion to Shri Rama banished

him from the kingdom. Vibheeshana immediately sought shelter from Shn' Rama
and surrendered to Him. While Jambhavaan, Sugreeva and all others were
suspicious about Vibheeshana, it was only Hanuman who recognizing his true
nature and supported him. On this suggestion Shri Rama accepted him and
coronated him the king of Lanka even before the war could begin.

Samudra Raja also surrendered

When Samudra Raja initially did not give way to Shri Rama, Rama
threatened to dry him up merely with His side glance. Samudra Raja held a
'pooja plate‘ on his head and came immediately to offer his worship to Lord
Rama.

Building of Sethu

On orders from Shri Rama the boulders were placed by all the monkeys
and bridge built across to reach Lanka

War on Lanka

Angada was first sent as an ambassador. However when he was ignored

Rama ordered for attack from all the four entrance on Lanka. He sent Hanuman.
Neela and Angada in each direction and He Himself with Sugreeva enetered
Lanka from one side.

Lanka was burnt again

Khumbakarna's children were killed

Nikhumba, Khumba were killed by Sugreeva and Hanuman.

Sim’ Mahabhaarom Taatparya Nimaya lxxi

Ravana’s children were killed

Devantaka, Naranthaka,8hishira.and Athikaaya were all killed byAngada

and Hanurnan. However Athikaaya was killed by Lakshmana with
Brahmastra.Athikaaya is said to be equivalentto Khumbakarna.

Hanuman hit Ravana

Gaja, Gavaksha, Gavaya, Vrisha. Gandhamaadhana were all troubled by

Ravana. He wielded a weapon on Sugreeva. On seeing this Hanuman hit
Ravana on his chest. Ravana vomited blood and fell and said it was only a
sample of his strength. Ravana hit back and Han urnan pretended to get dizzy.
Meantime Ravana fled from the scene.

Duel between Neela and Ravana

Ravana used Agni astra on him. However Neela being Agni avatara was
not affected by it.

Hanuman hit Ravana for a second time

When Ravana confronted Lakshmana with a arrow given by Brahma

Lakshmana fell unconscious. However he woke up and remembered his moola
roopa as ‘sesha' and obtained strength. Meanwhile Hanuman came and hit
Ravana again.Ravar1a unable bear vomited blood from all the ten mouths and
fell almost dead. Hanuman carried Lakshmana to Shri Rama.

Duel between Rama and Ravana

Rama called Ravana for a duel. When Ravana came on a chariot Hanuman
thoughtthat Rama should not be on foot and therefore lifted Him on his shoulders.
Rama broke Ravana‘s chariot and blew his crown off. When Ravana stood
- weaponless Rama asked him to go back and come equipped.

Khumbakarana was woken

Ravana slowly losing confidence decided to wake up Khumbakarna. With

great difficulty Ravana woke up Khumbakarna with help of several million
raakshasa armed with mountain peaks, swords, hatchets who were able
somehow to get near him though pushed back by the force of his breadth.
 lxxii Shri Mllhobhanrm Tnnlpnrya Nirnaya

Finally when he woke up he wasted with tons of flesh and blood and then
Ravana said, ‘Sometimes kings like me commit mistakes keeping faith in
relations who are superior in strength for support.’ Hearing this from Ravana
Khumbakama set out for the fight holding the weapon 'shreddah,‘ he leaped
the fortress ofTrikuta extending over five yojanas and stepped into the battle
field, even the most valiant monkeys ran‘away out of fear, crossing the bridge
across the ocean.

Sugreeva's life was protected

Then the son of Surya (Sugreeva) seizing another big mountain threw it on
the raakshasa and he catching it hit with it back on Sugreeva. Khumbakarna
struck with angerAngada and Jambhavanta and both being struck by his palm
fell. Then the powerful Raakshasa went carrying Sugreeva and Maruthi followed
him assuming the form of a small fly. Khumbakarna was garlanded with flowers
by Raakshasa. The cool water from the flowers woke up Sugreeva. He then
jumped up to Khumbakarna‘s nose bit him and slipped through his fingers.
Hanuman also ht him and made him fall unconscious but left him without killing
because he knew that his death was in Rama‘s hands.

Khurnbakarna's death

Without discrimination Khumbakarna was swallowing both the kapis and

raakshasaas. Shri Rama finally killed him and cut his limbs and threw them in
the sea because when he fell his body would cover the entire land space. He
had reduced his physical size while living in Lanka. However during death he
would regain his original size.

First Naaga Paasha

lndrajith was then sent to the battle field. He performed several ‘taantrik
homas' and fought invisibly. He sent ‘Naaga paasha' which bound all the kapis.
However Garuda came and removed it saving all ofthem.

Second Naaga Paasha

lndrajith repeated his tricks again. At thattirne even Lakshmana fell prey
. to it. On suggestion from Vibheeshana Hanuman went to Himalayas and fetched
the herb 'Mritha Sanjeevini' by uprooting an entire mountain which saved
Shri Mnhabhaaram Tamper-ya Niruayn lxxiii

everyone. After this Hanuman threw it back with such precision that the mountain g
went and sat precisely in its place.

Third Naa'a Paasha

Third time lndrajith repeated-his actions. However he couid not escape

Rama's arrows this time. Fearing indrajith ran away. Rama aimed the arrow
on the monkeys in such a way that it very gently removed ‘naaga paasha’ on
them.

lndrajith was killed

When Indrajith once again performed the ‘taantrik homa' Shri Rama sent
Lakshmana to kill him. Lakshmana approached the cave where he was
performing the ‘homa' and beheaded him.

Ravana's ‘moola bala'

When Ravana knew that his death inevitable he sent his core army which
was huge beyond words. Monkeys unable to even see it with their eyes and
ran away. Shri Rama took infinite forms and killed all of them.

Havana's ministers were killed

Ravana along with his ministers approached Shri Rama on 'pushpaka

vimana.’ Sugreeva killed all the ministers.

Lakshmana fell unconscious again

When Lakshmana confronted Ravana he was made unconscious by Ravana
with Shakthyaayudha. Once again Hanuman brought the ‘mritha sanjeevini
and made him regain consciousness. This time- all the other kapis who had
dies also got back life. However since the raakshasaas were thrown in the
sea they could not come back to life.

Ravana’s death

When Ravana approached in 'Pushpaka Vimana' Indra sent his aerial

vehicle for Shri Rama. Shri Rama cutoff Ravana's ten heads and finally hit hirn
on the chest and killed him.
lxxiv Shri Mahabhaarata Tuarparya Nr'rnaya

Shri Rama Sthuti

Brahma Rudra and other devatas sang the glories of Shri Rama.

Shiva confronted Shri Rama

Shiva was upset that Shri Rama killed Ravana who was protected by his
boon. He came to confront Shri Rama. Shri Rama strung an arrow aiming at
Shiva. The earth began to shake. Shiva fell unconscious. He overcome with
'asuraavesha’ (evil force) which had made him behave in this manner. But
finally he surrendered to Shri Rama.

Sita returned to Shri Rama - Dasharatha was brought from the heavens

Then Shri Rama made that image of Sita which had come there enter the
fire as if for divine ordeal, and accepted that Sita who had come back from
Kailasa, and who was presented by Agni. Dasharatha was brought from
heavens and offered respects.

Return to Ayodhya and Pattabhisheka

Shri Rama with all the monkey force and Vibheeshana left forAyodhya on
a ‘pushpaka vimana.‘ Hanuman was sent to give information to Bharata about
His return. Shri Rama entered Ayodhya and with the blessings of all rishis
ascended the throne.

Sahabhoga Pradhaana

Ravana had gained victory overthe entire world with the help of boon from
Brahma. Vali could win over him because he was a monkey. However it was
only Shri Hari who could win over Ravana with His own intrinsic strength. Other
person was Hanuman. Shri Rama said that he and Hanuman won over Ravana
due to their intrinsic strength and not because of any boon. Earlier Siva has
also won over Ravana. When Ravana out of arrogance wanted to carry away
Kailasa with Siva he tried to lift it with his twenty hands. At that time Siva pressed
the mountain with his toe and kept the mountain steady. Ravana fell. Ravana
who had Brahma‘s boon was defeated by Siva due to his boon from Vishnu.
_ Siva had obtained this boon earlier from Vishnu. Therefore Siva also like
Kaarthaveeryarjuna had defeated Ravana only with the strength of Vishnu's
Sim‘ Mahabharata Tamper-ya Nirnaya how

boon. Therefore let Hanuman attain to the status of Brahma by my command. ,

and let him from there go on always doing the creation, susutenance and
destruction of the world as well as its release. and at the time of his own release
make the other souls enjoy their innate bliss. Hanuman was asked to seek a
boon forwhich Hanuman replied, Oh Lord! Which of the four 'purushaarthas' is
not easily attainable forthe worshippers of thy lotus like feet? Oh Perfect One!
But still l do not prefer anything else except service at thy lotus feet. Oh Lord,
let my devotion increase to You day by day, without diminishing for ever. Let
Your grace be on me like this forever. These are the two desires which should
be bestowed without limitation. Thus told, He (Rama) gave him (Hanuman)
both these (boons) as also Brahma's Padavi, along with all holy enjoyment
and embraced him with tender heart, and thereafter duly honoured all the other
people.

Adhyaya 9

Uttara Kanda Kathaa Niroopana

Raama Raajya

On the assumption of the kingdom, the Lord said to Lakshmana,'Become

the crown prince immediately.‘ Thus told, Lakshmana replied to his preceptor,
‘I prefer nothing beyond service at your lotus feet.‘ Later Bharata became
'Yuvaraja.‘ Bhuloka was like Brahma loka during Rama's rule. It was an ideai
kingdom where there was no dearth for anything. Rama ruled for 13,000 years
and got two children named Lava and Kusha avatars of Indra and AgniRama
got Lavanasura killed by Shatrugna and sevarl crore Raakshasaas by Bharata.

Shambhooka was killed

An asura by name janga was born as a shudra. He had long life due to
parvathi's boon. He did penance with wrong intentions of becoming husband
of Parvati. Due to this a Brahmin's son lost his life. Shri Rama killed Shambhooka
and brought the Brahmin's son back to life.

Shwetha Raja offered a garland

Shwetha Raja had performed several yajnas but had gained Brahma loka.
However he had not given 'anna dhaana‘ during the yajna. Therefore he could
lxxvi Shrr‘ Mahabharata Taatparya Nr'maya

not get over hunger and had to came down to earth everyday and fed on his
QWn dead body. Due to Brahma's boon the body would be fresh again. The
raja wanted a solution to this problem for which it was suggested that he offer
a garland to Shri Rama throughtAgasthya muni. Agasthya muni offered the
garland and when Rama wore it the rajawas relieved of his hunger.

Sita Parityaga

Asuras named Suranaka had boon from Brahma their sins should not deter
them from obtaining moksha. Brahma said ‘As long as you do not envision
separation of Lord of Ramaa (Ramaapathi) who is full of auspicious attributes
from Ramaa (Sita). till then all your heinous deeds however evil will not stand
in the way to your ‘moksha.’ These suranakas who were very sinful from time
immemorial were unfit in the path of moksha. Therefore they were made to
understand that Sita andRama were mere humans and also Sita was made
to appear tainted in character. Since it was believed so by the asuras, they
were deluded and thus fell from the path of salvation. However Sita was with
Rama invisibly.

Lakshmana Parithyaga

During Rama Raajya Bhuloka was even better than Swargaioka. At that
time the Devatas prayed to Shri Rama to return to His abode. Rudra who is
the destroyer of all. approached in private and told the words of Brahma the
creator. At that time Rama had told Lakshmana none should enter when we
are in conversation including you. Death is penalty if it is transgressed. At that
time Durvaasa another forrn of Rudra entered with speed and said, ‘Rama l
am hungry feed me.‘ when Durvaasa came Lakshmana thought to himself.
'Durvaasa's vow has to be broken only by Shri Rama. Otherwise sage will
surely bring bad reputation to Shri Rama. Even if Rama should kill me He will
be doing a favourto me. Thinking thus Lakshmana allowed Durvaasa to enter.
Raghava Himself desirous of leaving for Heavenly abode (Vaikunta) and also
desirous of enabling Lakshmana to reach his place namely Seshaloka made
this vow that he would kill (thinking) that this vow would be a reason thereof.
Thinking of abandonment of a dear one is equal to his killing. Thus He told
Lakshmana, ‘go at once to your abode.‘ When Rama said this Lakshmana
left. Contemplating on Shri Rama who removes the darkness of fear of this
worldly sasmsaara he attained his body in moola roopa as Sesha.
Shri Mahabharata Tuarparya Nirnayrr lxxvii

Maha Prastaana

Then Shri Rama decided to leave to His abode with all His subjects. He
proclaimed that all those desirous of attaining ‘Moksha' to go with Him at once.
Having heard this, all those on this earth from grass from an ant who wished for
salvation came (to Ayodhya). By Shri Rama's grace even the grass obtained
the power to move. But those who were destined to live longer in this 'samsaara‘
did not wish to go with Him. Amidst those who did not leave with Him Kusha
was coronated their king. He made Lava as ‘yuvaraja'. Sugreeva also came to
Shri Rama soon having established the son of Vali in the kingdom of monkeys.
Then Shri Rama embraced son of Vayu (Hanuman) and said: ‘l will always be
visible before your eyes, never otherwise.‘ He also blessed him to live on till the
end of this Kalpa- Chiranjeevi. Having heard this Mamthi told the master of the
universe thus: ‘Oh Lord increase my devotion and keep it steadfast at Your
lotus feet.’ Lord Shri Rama surrounded by all walked towards the North. His
effuigence was more than infinite suns put together; He possessed ocean of
infinite attributes. Hanuman held the umbrella which was shining with the radiance
of ten thousand moons spreading the nectar of coolness; The seif same Sita
who was embodiment of all auspicious attributes and having the radiance of
the rising sun appeared bedecked with all ornaments before everyone; assumed
two roopas as Shri and Hri and swaying fans on both sides which were white
like rays of the full moon. Bharata who is ‘Chakrabhimani’ held the 'chakra' and
walked on Shri Rama's right side. Shatrugna who was 'abhimaani of Shanka‘
walked to His lett holding the best of conchs. In front were groups of Devas
headed by Brahma and deities presiding overthe Vedas along with the sacred
‘Pranava Om‘ while the entire world followed behind Shri Rama who was going
to His abode. With the heavenly ministrels (Gandharvas) singing, being praised
by the Devas and rishis with Vedas and showered with flowers; and being gazed
without even blinking by all the beings with devotion, He proceeded to His own
Abode where He is served by Sasha, Garuda and others devoutly. The Lord
gradually ascended as He was extolled in detail by Brahma, Rudra, Garuda,
Sesha and others. All those who foliowed Him assumed heavenly bodies.

All the ‘jivas’ who had died earlier were given their positions

Thereafter Brahma praised Shri Hari and spoke these words to the Lord: -
‘As per your command I have given Dasaratha his due place.‘ Your mothers
have been given the same place as early as ten thousand years before. Kaikeyi
lxxviii Shri Mahabkaarata Taatpnrya Nimaya

who is undeserving has also been given Sathgathi as per Your command.‘
'Kaikeyi was not sent to hell because she had a son like Bharata. However
under whose influence Kaikeyi was made to behave in this manner that 'asuri'
named 'Nikruthi‘ has been sent to eternal hell by me. Kaikeyi has attained
transient world ‘swarga' from where therejs return. She has not attained a place
in the permanent world till today. As she had devotion to You later, Your command
to give her ‘sathgathi' is but right. Manthara whose nature is wicked has been
sent to eternal hell.‘ Those who reviled You on account of Sita and most of the
raakshasas also have gone to permanent hell. Others will go during your
incarnation as Krishna. The rest will go at the end of 28th Kaliyuga after four
thousand and three hundred years. ‘Command me as to which place l should
give for those who have come with mere desire of Your lotus feet‘. Oh lotus born
one! | have ordained to be Jagad Guru (teacher for the entire world). As perthe
Guru's grace they should get good destiny is my rule. Thus give them proper
places that they deserve according to my rule. You are the only person who
aiways understand my mind.

Shri Rama's Roopas

Thereafter the foremost of the Raghus was in the abode of the Devas
(swarga) being worshipped by them and in His second form stayed in the
‘assembly of Brahma being worshipped by Him, and in another form remained
in His own abode(Shwetha Dweepa).

Hanuman's Roopas

As per Shri Rama's command Hanuman ruled in the continent of

Kimpurusha in another form. Similarly he also lived permanently in all Vishnu
lokas just as he desired.

Several formats

This sublime story has been told by Shri Madhvacharya in coherence with
the different stories of various kaipas, by collaborating from all the puranas
Pancharatras, Bhaarata, Vedas, and Moola Ramayana and by reconciling the
various contradictions therein and by settling the truths therein with aid of reason.
intellect and all solely by the grace of Vishnu. No inconsistency need be
apprehended therein by reason of its non-dependence up'on any single book.
In some works different versions (either in respect of time or person) have been
stated for the delusion of the 'asuras.‘ Different interpretations have also been
Shri Mahabhaarata Taagmrya Nimuya ixxix

given. Therefore this settlement of truths has been made by me. When it is read -
before given such conclusion, itwould appear that Krishna had already left for
Dwaraka. Such variations appear in Bharata and other works. They must be
properly concluded after examining Lakshana granthas, other numerous sayings
along with Nirnayaka Granthas (Brahma Sutra and Pancharatras). Therefore
this authoritative treatise has been written by Shri Madhvacharya with reference
to the Nimayaka and lakshana granthas and also with other numerous sayings.
it is said that in the ‘Lakshana Grantha' written by Shri KrishnaDwaipayana
(Shri Vedavyasa) that anyone who expounds the meanings of Vedas and
Puranas without knowing the three modes of interpretation, one hundred ways
of annotation, and the seven kinds of differences, goes to eternal hell due to
their result of their perverted understanding. The same thing has been stated in
detail in several other works here and there. The seven kinds of difference are
stated to be 'vyathyasa, pratilomya, gomootra. praghasa, ookshana,sudhura
and sadhu.‘ However these have not been dealt her as being irrelevant. This
nirnaya (authoritative exposition) has been made by rne in accordance with
them. Being therefore 'Nimaya ' treatise this deserves acceptance from seekers
of knowledge. Thus this sublime story of Shri Rama which destroys samsaara
has been narrated by Shri Mad hvacharya in accordance with all the shaastras.
He who reads this or listens to it reaches the feet of Shri Hari after release from
the bondage of this samsaara.

Adhyaya 10

Shri Vedavyasavatara

This chapter deals with Shri Vedavyasavatara in detail. Before that

Koorrnavatara is also described along with Mohini and Dhanvantri roopas. it
finally ends with avatara of Shuka and mention about disciples of Vyasa and
their designation with regard to the scriptures.
Adhyaya- l . I

SRIMADAANANDATHEERTHABHAGAVAD PAADAPRANEETHA
SHRI MAHABHAARATA TAATPARYA NIRNAYA
Sarvashaastraarthanimaya:
Adhyaya 1

Dvaita philosophy propounded by Shri Madhvacharya, also popularly

known as ‘Tatva vaada‘, is the latest among the Vedic schools ofthought. His
work is not only in accordance with the Vedas. Upanishads, Brahmasutras and
Gita Prasthanas, he also deems ltihasas, Purana Prasthana as source of
Vedanta Philosophy. He gives utmost importance to Mahabhaarata as bountiful
resource of Vedanta philosophy as he considers it as an encyclopedia which
helps to understand the purport of Vedas and Upanishads. Hence he has delved
deep into the vast text of Shri Vedavyasa and with his unparalleled intellect
gives an excellent analytical elucidation known as Mahabhaarata Taatparya
Nirnaya.

In Su Madhva Vijaya Shri Narayana Panditacharya extols Sri

Madhvacharya's Mahabhaarata Taatparya Nirnaya in this manner.

itihaasa puraanaabhdhe: Bhavachhithaadriloditaatl

Jaataam Bhaarata Taatparya Sudhaam ka: san na sevate l

ltihasas and Puranas are the only sources to understand the complexities
of the Vedas and Upanishads. Therefore Vedas and Upanishads have to be
interpreted with the help of ltihasas and Puranas.

ltihaasa puraanaabhyaam vedam samupabrimhayate

0n the other hand, how do we study the Vedas and Upanishads in the light
of ltihasaas and Puranas as they also seem controversial? Nevertheless
ltihasaas and Puranas when read superficially appear contradictory. Many of
the episodes narrated in them carry wrong signals giving false impressions.
Certain actions and events narrated in relation to God and his devotees may
lookto be in contrast to the social order. This influences the intensity of reverence
2 Shrl' Mahabhaarata Tamper-ya Nimaya

and many times even the faith gets swayed. Therefore Sri Vedavyasa who
composed these puranas, has also composed a work giving guidelines to
understand the episodes in the right perspective. Unfortunately these works
are also not available.

Apart from this during the course of time several people inserted and
removed sentences to their convenience and interpretations. This further led to
the mutilation of the original authentic text to the extent that it became difficult
even to identify which was the true text. This happened even during the time of
Sri Madhvacharya.

Under these circumstances Sri vedavyasa himself ordered

Srimadhacharya to compose a work which would bring about the true meaning
of the Puranas and ltihaasas. Result of this is the composition Mahabhaarata
Tatparya Nirnaya. Sri Mad hvacharya has researched every manuscript to
ascertain its authentic version. He thUs brOUt out this work which is a precise
guideline in tune with the original work (Mahabhaarata) of Sn‘ Vedavyasa.

This can be said to be the first research work in the history of Indian
Literature. Not only did he place the true version of the Mahabhaarata before
us, he also elucidated the actual meaning of the Puranas. Sri Madhvacharya
analyzed every version of the Mahabhaarata text that was available in the country
and finally unearthed the in-depth meaning beyond its mere story, events and
personality, to identify the moral and spiritual values of the episodes narrated in
them. It has clarified several unanswered questions like Why Rama Killed Vaali
by hiding? Was he right in finally giving up Sita? Did he do the right thing by
killing Shambhuka?

Similarly Mahabhaarata has several unanswered questions.

Why did Draupadi marry all the five Pandavas?
Was Kama treated in a just way?

Thus. the ethical, moral and philosophical implications of the various events
have been brought out by Acharya Madhva in this work.

Another important feature of the Mahabhaarata is that it conveys the story

in ‘thrividha bhasha’ known as ‘Samadhi Bhasha‘ 'Guhya bhasha' and
'Darshana Bhasha.‘ These are three modes of interpretation.
Adhyaya—l _ 3

Supremacy of Lord Vishnu is conveyed in 'Samadhi Bhasha' which is direct

address.

Statements that seem to conflict the earlier purport or the following

declaration is ‘Darshana Bhasha.‘ These statements should not be singled out
but understood in the context of the entire purport.

In ‘Guhya bhasha' the real implication ofthe statement has to be studied.

ignoring the apparent meaning.

' This work is neatly planned and contains thirty two chapters comprising of
5202 verses. The first three chapters sum up the message of the entire
shaastras. It enlightens by highlighting the very purport of the shaastras with the
help of quotations from the shaastras itself.

Contradictory statements are found in plenty in the puranas especially while

describing the supremacy of Hari and Hara. The real truth seekers are put in a
dilemma with such statements. However the puranas also state that such
illusionary statements are added deliberately to create confusion in the minds
ofthe readers. They are known as ‘Mohaka vaakhyagalu.‘ On the other hand
why should scriptures which are a guide to the truth seeker give such misleading
statements intentionally? Despite that there is a purpose behind such statements
because there is a possibility of misuse of ‘truth’ when it is put forward in plain
words. Unparalleled energy is obtained by those who perform the ‘upaasana'
of ‘tatvajnana' in the true way. Wicked persons will misuse such energy for selfish
reasons and put the entire cosmos in endangering its very fabric. For example '
the disaster and destruction that is created by nuclear energy is well known.
What would happen when this knowledge falls in the hands of the immoral and
evil? The outcome is beyond imagination. Therefore this is kept secret. Similarly
the scriptures give the ‘adhyathma truth‘ in secretive language which enables
only a selfless true seeker to delve in its depth and get the true solutions.

How do we identify the real statements from the false ones? In Mahabhaarata
Tatparya Nimaya. Sri Madhvacharya has given the guidelines as to differentiate
such disparities.

Acharya Madhva says that Raamayana and Mahabhaarata are practical

examples of the ‘shaastras.’ Supremacy of Lord Han‘ is clearly stated in these
two works. Similarly the hierarchy that exists among the devatas along with the
4 Shn' Mahabhaamta Taalparya Nr'mayfl

‘jeevottamatwa' of Mukhya Praana is also highlighted in these two works. The

roles played by the devatas are explained.

Therefore when Raamayana and Mahabhaarata are analysed in depth to

study its subtleties therein Supremacy of Lord Vishnu and ‘Jeevottamatwa‘(best
among all the jivas) can be clearly understood. Thus it is a remarkable work.

As said earlier the theme of the first three chapters is a gist of the central
teachings of the Vedanta. The final slokas of the third chapter explain the ten
avataras of the Lord. After describing upon the avataras upto Sri Rama. the
birth of Ravana and Kumbhakama is mentioned. The story of Sri Rama which
begins here is carried over to next six chapters. The tenth chapter deals with
the story of Sri Vedavyasa and finally the chapters from the eleventh to the thirty
second is devoted to the exposition of Mahabhaarata.

The benedictory verse of Mahabhaarata Taatparya Nirnaya viz.

'Naaraayanaaya Paripoorna gunaarnavaaya ...

gives the definition of Supreme God Narayana given in the first and second
sutras of 'Brahmasutras.‘ It signifies 'gunapoornatva' and 'sn'shti aadhi kartrutva’
respectively. The first chapter which is designated as ‘Shaastra Tatparya
Adhyaya' contains the essence of the teachings of Vedanta Philosophy viz.
Supremacy of Narayana.

At the outset the purpose of the creation and the process of the creation
are explained. The creation is a kind of sport for the Supreme God. However, it
serves the purpose of providing an opportunity for the jivas to have the full
expression of their original intrinsic nature through appropriate means. It provides
opportunity for Goddess Lakshmi to assume different forms.

Soyam w'haara iha me tanubhritswabhaava

Sambhootaye Bhavati Bhoothkrideva Bhootyaa:|| (St 1-5)

God desires that 'saatwik souls‘ who are devoted to Him attain prosperity
of final emancipation and to enable this he undertakes this work of creation.

Bhoofyar' nir'aashrfta janasya hi snjya srishtaaveeksha bhaboova | (St 1-3)

Ad hy aya- 1 . 5

First the Lord Narayana assumes the forms of Vasudeva, Samkarshana, -

Pradyumna and Aniruddha and makes Goddess Lakshmi assume the form of
Maya, Jaya, Kn'ti and Shanti. God as Pradyumna creates, asAniruddha protects,
and as Samkarshana annihilates. Liberation for the soul is bestowed by
Vasudeva. Apart from the above said five forms, he further assumes twelve
forms namely Kesava. Narayana etc. ten forms as Matsya Kurma. Four forms
as Vishwa, Taijasa, Praajna and Turya, also Vishwa etc. thousand forms, fifty
one forms beginning from Aja, Aananda related to the fifty four samskrit alphabets
and vowels, and of course several infinite forms is also assumed by him. Yet
He is only one Narayana. All his forms are complete in itself (Poorna). His form
is not 'Praakrutha sarira' made ofth'e five elements. He is absolutely free from
any drawback. He is 'jnanaanandamaya' — full of bliss. He is Supreme and
independent. He is not bound by time and space. He neither grows nor decays.
None is equal to Him or superior to Him. Sri Madhva introduces Lord Narayana
in great esteem in the commencement of the work and maintains the tempo not
only in this work but also in all his other works.

Sri Madhvacharya declares that this supremacy of Lord Narayana is

proclaimed by all Vedas. Raamayana, Mahabhaarata, Pancharatra as well as
other works which fall in line with these works. He also proclaims that the purport
of the scripture-s which behold the Supremacy of Narayana is also determined
in the ‘Brahma Sootras.’ He quotes from Vedas, Upanishads, Brahma Sootras,
Gita, Ma habhaarata and Bhagavata good many passages to substantiate the
above qualities of the Supreme God Narayana.

Here are a few examples given below:

Naasthr' Narayana samam na bhooto na bhavishyati |

Elena satyavaakhyena sarvaarrhaan saadhayaamyaham ||
(mam-18)

Yasmaat ksharamateetohamaksharaadapr' chottama:

Atosmiioke vede cha prathita: purushottama: (B.G.XV 18)

Paro maatrayaa tanvaa widhaanl

Na re mahitvamanvashrunvanti“ (R. V)

Neha naanaasti kinchana (Katha Hi- 4)

Prithaghupadeshaat (8.8. ll 3-28)
6 Shrr' Mahabhaamm Tuatparya Nimaya

These quotations are incorporated in the very verses of Mahabhaarata

Taatparya Nirnaya. Acharya Madhva asserts that the scriptures that declare the
Supremacy of Vishnu are authoritative. Other works are intended to mislead
the undeserving.

Mohanaarthaanyanyashaastraani krithanyevaajnyayaa hare:

When God assumes avatara in the mortal world certain human drawbacks
are enacted by him. He pretends ignorance, he appears to have a human body
similar to ours, he appears to suffer, and he pretends to be in grief. These are
acts merely to mislead the undeserving souls about God. In reality he has no
such drawbacks. The Brahma Sootras clearly give the correct knowledge about
the Supremacy of Lord Vishnu and declares that He is unchanged in qualities
in all His avatara forms. He is ‘Guna poorna' — full of auspicious qualities and
‘Nirdosha' — blemishless.

Sri Madhva particularly points out that the Vedas declare the Supremacy of
Vishnu. He quotes a number of hymns from Rg Veda to declare the Supremacy
of Vishnu. Afew examples are given below:

Asya devasya meelhusho vaya vishnoreshasya prabrithe havirbhi:

(RV Vii 40-5)
Sthuthihi shrutam ghartasadam yuvaanaml. (RV ll 33-11)
Praghaanvasya mahato mahaanr' satyasatyasya karanaani vocham
(RVH 15)

From the above it is clear that those who hold the view that Vishnu is only a
Puranic Deity, not a Vedic deity are quiet ignorant of the Vedas.

in order to bring home the Supremacy of Lord Vishnu Sri Madhva mentions
the fact that all others (jivas including from Brahma, Vaayu) are ‘Pratibimbas' of
Lord Vishnu and have hierarchical order.

Aabhaasakosya pavana: pavanasya rudra:

seshaathmako garuo'a eve cha shakrakaamaul

Vaayu is 'Pratibimba of the Supreme God. Rudra and Garuda are

Pratibimbas of Vaayu. Indra, Kaama are pratibimbas of Garuda and Rudra. In
this mannerthe line of hierarchy goes down upto Rishis, Gandharvas, etc. The
Adhyaya- l 7

of Saraswathi. Bharathi (consort of Vaayu) Parvathi, Souparni (consort of _

Garuda) and so on.
Jivas are three types -- Mukti yogya jivas, Nitya samsaari jivas and Tamo
yogya jivas. Under each category there are innumerable souls.

Tasmaat samaaptimapi yaantr' na jeevasanghaa:|

Ananlyameva ganashostr'yato hf teshaamII

The jivas are distinct from God. They are also mutually distinct from each
other. No two jivas can become one. God as well as Jivas are distinct from the
Jadas (inanimate objects). Jada is also mutually distinct from each other. Thus
there are five principal categories of Bheda.

Jiveshayorbhfda chaiva jeevabheda: parasparam|

Jadeshayorjadaanaam cha jadajeevabhida fhathaall
Pancnabhedhaa ime nftyaa: sarvavsrhaasu sarvasha:|
Muktaanaam cha na heeyante taaratamyam cha sarvadhaal

Jiva attains liberation only by the grace of God.

Yamevar'sha vrunuthe thena fabhya: (l-TB)

The grace of God has to be obtained by gaining knowledge about Him and
developing devotion towards Him. The Knowledge should feature the following:

1. sarveshaam cha han'rnr'thyam niyanthaa radvashaa: pare (l-80)

God is the regulator of all and all are entirely dependent on Him.
2. taaratamyam tato jnyeyam sarvocchafvam harerstathaa] (l-BO)
God is Supreme and all others are inferior to Him in a hierarchical order.
3. Pancha bhedanscha vijnyaaya vishno: swaabhedameva chal (l-SO)
Five types of differences have to be understood. Also to know that there is
no internal differences among Vishnu's roopas.
4. avataaran harerejnyaatvaa naavataara haresoha yel. (l-BO)
One should know the difference between His Hari avataras and His aveshas.
5. srishti raksha hritrjnananiyatyajnanabandhanaan
Moksham cha vishnutastveva jnaatvaa mukthima ohaanyathaall
(1-82)
8 Shri Mahabhaamta Taatparya Nimayrt

Knowledge about the 'ashtakartruthva' of the Lord bestows Moksha. God

creates, protects, annihilates, gives knowledge, regulates, causes
ignorance, causes bondage in the samsaara, and bestows Mukthi.
6. vedanscha pancharaatraam' setihaasapuraanakaanl
Jnyaatvaa Vishnuparaaneva muchyate naanyathaa kvachitll
Knowledge about Supremacy of Vishnu declared by the Vedas,
Pa nch raathras, lthihaasas etc. is essential for liberation.

Four important aspects that are covered in the above said features is
a. Vishnu sarvothamatva (Supremacy of Lord Vishnu)
b. Jiva Paarathantraya (dependence of the Jiva);
Jiva Taarathamya (hierarchy among the jivas)
c. Pancha Bheda (Five fold differences)
d. Sarva Veda Pratipaadhyathva. (Lord Narayana is hailed by Vedas and all
scriptures)

Thus comes to the conclusion the First chapter of the Mahabhaarata Tatparya
Nimaya which gives the essence of the entire scriptures known as 'Shaastra
Taatparya Nimaya.‘

To Acharya Madhva, the lives of those heroes and sages described in the
epic illustrate the practical side of the philosophic teachings which is embodied
in his own words. Religion and philosophy are to be the guides of right conduct
and right living. Sri Madhva says ‘There is no greater sin than for a man to
profess religion and philosophy but lead lite that bears no relation to his
profession. In Mahabhaarata Sri Vyasa has related the lives of good and the
wicked so that those who seek the grace of God may find in the lives of the
good, examples to be followed and see in the lives of the wicked what a
righteous person should detest.

The main intention of the divine author in composing the epic is to narrate
the glorious deeds of Parabrahma Vasudeva. He is good, the True, the Holy,
the eternal Para Brahma, the unchanging and beginningless light. It is His divine
acts that the learned like to relate. The released souls possessing the power
of contemplation, ever meditating on the Lord, perceive Him in their hearts.
Adhyaya~l - 9

Other subjects - dealt in the epic — the lives of warriors and sages the -
great battle itself which is narrated at great length — must be viewed as
subsidiary to the main theme and are signifimnt only when understood in relation
to it. The Avathars of Vishnu take place whenever the wicked and
unrighteousness flourish on this earth. Krishna incamated when the worst Asura
Kali as Duryodhana and Kalanerni as Kamsa were born and oppressed the
good and the devotees of God. Mahabhaarata has to be looked upon as a
work depicting the ever recurring conflict between the two opposing aspects
of human existence namely the good and the evil. God is always on the side
where there is righteousness. He is unfailing friend of the Pandavas and guideI
for does He not Himself say so?

Ekaathmyam maam gatham viddhi Pandavaidharmachaaribhi:

Udyoga Parva

‘Know Duryodhana that l identify myself with the Pandavas whose guide in
life is Dharma.’
 Shri Mahabhaamm Taatparya Nirnaya

Sri Raghavendra Swami Viracita

Shri Mahabhaaratataparyanirnaya
Bhavasangraha:

firsiisw “mi: "

sefim “lam
1m gfisaai fingers-t mg arsm'fitl ua u
yogrebhudvishvagarbha: sukhanidhiramitai:
vaasudrvaadiroopai:
kreedan devairajadyai: aganitasuguno nityanlcoccabhaavai: |
vedairvedyostadoshopyasurajanamano mohayan
martyavruttyaa
bhaktaanaam muktidaataa dvishadasukhakara: paatu
sosmaan ramesha: |1|

(The Lord who) existed before the world;

(The Lord who) has the entire universe in His womb;
(The Lord who) is the repository of infinite bliss;
(The Lord who) takes forms such as Vasudeva;
(The Lord who) plays with the gods of limited power such as
Brahma,who have eternal gradations among themselves;
(l'he Lord who) has countless auspicious qualities;
(The Lord who) is known by the Vedas;
(The Lord who) is flawless, but shows His forms as if flawed;
Thereby deluding demonic humans;
(The Lord who) rescues the devoted from hell and deaths,
giving them eternal bliss in His company;
(The Lord who) gives sorrow to the ungrateful rebel;
May this Lord of Ramaa protect us.
Adhyaya-I . ll

Sarvashaastraarthanirnaya:
(Beginning ofcreation, Sni Hari's greatness, sath shastra, bhagavath tatva,
pancna bedham, moksha saadhana, taaratamya)

Mangalacharane

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Naaraayanaaya paripoorna gunaarnavaaya
vishvodayasthiti iayonniyatipradaaya |
jnaanapradaaya vibudhasura saukhya dukha
satkaaranaaya vitataaya namo namasthe |]1||

Oh Lord Narayana, repeated pious saiutations to thee. You are absolute.

full of bliss and ocean of auspicious attributes (paripoorna gunaarnavaaya).
You are the initiator of the entire cosmos for its creation, protection, and finally
its destruction. You are giver of knowledge, You are the muse for bliss in devatas
and sorrows in asuras, (mishra jeevas experience both joy and sorrow). You
are present everywhere in special and unique forms.

Special Notes:

1. Shri Madhvacharya begins Mahabhaarata Tatparya Nirnaya by bowing

down to Shri Narayana roopa of the Lord who as Vedavyasa composed
Mahabhaarata. Shri Vedavyasa also initiated him to write the commentary
on it, known as Mahabhaarata Tatparya Nirnaya.
2. Mahabhaarata Taatparya Nirnaya is an unique work which is composed to
bring out the essence of Mahabhaarata, Raamayana, Harivamsha, and
Bhagavata Dasama Skanda. Among Acharya’s thirty seven works popularly
known as ‘Sarva Moola Granthas', this is the largest in size. It comprises of
32 Adhyayas and more than five thousand slokas. The firstAdhyaya is known
as 'Sarva shaastra Nirnaya‘l and the second Adhyaya comprises of a
collection of siokas from Mahabhaarata which support the first Adhyaya,
The third Adhyaya deals from the beginning of creation till Rama avatara
explaining the process of creation as well as Shri Varaha and other
 Shri Mahabhaarara Tnatparyn Nr'rnnya

avataras. The fourth to ninth Adyaya deais with the entire Raamayana and
the tenth Adhyaya deals with the Vedavyasa avatara. The remaining twenty
two Adhyayas deal with Mahabhaarata, Harivamsha and Dasamaskanda
Bhagavata.
Namaskara to Narayana is an essential to begin any work which is known
as 'Managalacharane’. Shri Madhvacharya who is avatara of Vaayudeva
has no fear of obstacles - 'Aakhanaashmasama'.And yet he has composed
the 'Mangalacharane sloka' only to show his disciples its absolute necessity.
Although 'Namo namaz‘ is a repetition of ‘namaskaara' it signifies the deep
respect. It aiso denotes that obstacles are many. Thus ‘Mangaiacharane'
should be emphatic. Although Acharya Madhva does not face any obstacles,
he composes ‘Mangalacharane sloka' only to set example to his disciples.
‘Narayana’ The name Narayana is used not as mere address. It has an in-
depth meaning which is purposefui. The four main connotation of this name
brings out the gist of the four adhyayas of Brahmasutras. 'Gunapoorna' (full
oi auspicious qualities) 'doshadoora' (bereft of any defects) 'jnanagamya'
(destination of all knowledge) 'mukthapraapya' (one who is attained after
salvation). It is also an indication of his supremacy because it means ‘One
who reclines on the waters even during pralaya.‘ Moreover Narayana is
Krishna who is the ‘pratipaadya devata'of Mahabhaarata. He is also another
roopa of Shri Vedavyasa who is the composer of Mahabhaarata. Therefore
the usage of the name Narayana is very appropriate in this sloka. He also
ordered Sri Madhvacharya to compose Mahabhaarata Tatparya Nirnaya.
Though the single term Narayana conveys all attributes. the various other
attributes mentioned are intended to show how clearly different He is from
the souls.
The word ‘Namasthe' is used by Sri Madvacharya because he perceives
the Lord before his eyes all the time and addresses Him directly.
‘Paripoorna gunaarnavaaya'as referred by the Brahma Sootras 'athaato
Brahmajr'gnaasa' Lord Narayana is full of all auspicious qualifies. The Lord's
qualities are infinite which are compared to the infinite droplets in the ocean.
Every quality is complete in itself. Lord's qualities are described to
distinguish him as distinctive.
Although ‘tatvaabhimaani devatas' initiate thejivas to action, it is not their
independent action. The inner force Lord Hari makes the ‘tatwabhimaani
Adhyaya- l l3

word ‘unniyatf is used to express the superlative action of Sri Hari — -

‘Utkrishta prerane.‘
Dhruva says in the Bhagavata:
Yontha:pravishya mama vaacha mimaam prasuptaam
Sanjeevayatakhiladharasvadhaamna

Oh Sri Hari You are 'Swadhaarnna'. You with your own force initiate our
senses into action. He says so because Dhruva was awestruck by the Lord's
direct vision. in spite of wanting to praise the Lord, words failed to flow from
his mouth. Even Agni devata failed to initiate words from his mouth. At that
time Lord Hari with his ‘paanchajanya shankha' touched the tender cheek of
Dhruva. immediately words began flowing from his mouth. Therefore. it is Lord
Hari who is the Real Preraka (initiator).

10. ‘Jnanapradaaya' bestower of 'sujnana' to saatwikas; 'mithyajnana' to

taamasa; and rajasa always remain doubting Thomas.
11 . 'Vibhudha' and ‘asura' means 'saatwika‘ and ‘taamasa' respectively. It goes
without saying that ‘raajasa' are also inciuded. The three types ofjivas namely
‘saatwika, raajasa and taamasa' are given ‘moksha, nithya samsaara and
andantamas' respectively by Lord Hari.
12. ‘Sat' is an adjective used hereto indicate that although thejoys and sorrows
experienced by the 'jivas‘ depend on various factors. Lord is the chief factor
above all because He is the controller of all other factors too.
13. The prefix 'Vi‘ is used to emphasize that the Lords omnipresence and
eternity to be special. His pervasiveness is multifaceted namely in time
(kaalata) in space (deshata) and in quality (guna).

Hence this sloka brings out the spirit and essence of the entire shaastras.

Description of the Lord at the beginning of the Srisl'lti

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l4 Shrr' Mahabhoamm Taatparya Nimaya

aaseedhudaaragunavaaridhiraprameyo
narayana: paratama: paramaat sa eka: I
samshaanthasamvidhakhilam jatare nidhaaya
lakshmibhujaantharagata: swarathopijaaghre || 2 ||

This Narayana, who is like the ocean of excellent attributes and who is
(therefore) completely unknowable and who is superior even to Lakshmi, alone
existed even before the creation of the universe, keeping within His stomach
all the sentient beings with their consciousness suppressed, and resting on
the shoulders of Sri Lakshmi, though capable of deriving pleasure through
Himself.

Special notes:
‘l. This sloka explains the state of Brahman just before creation. Acharya
Madhva describes Narayana who is the creator of the entire oosmos before
His act of creation. 'Aaseeth' means he was present even during ‘pralaya
kaala.‘ He has no birth.
2. The knowledge about creation and destruction of the entire oosmos is
essential in order to know the oorrect hierarchy of the divine beings. Unless
it is understood well, Supremacy of Lord Narayana cannot be grasped.
3. During Pralaya Mahalakshmi was with the Lord is therefore said to be
superior to all the other chethanas who were kept as ‘jnanashoonya' within
His stomach. Lord who rested His shoulders on Lakshmi although He is
'Swaramana, is to give pleasure to Mahalakshmi. 'Swarathopi'-The
pleasure is for Lakshmi and not for Himself has to be understood. Therefore
Lord Narayana is superiorto all.
4. The term ‘samshaantahsamvr'dhakr'iam’ is interpreted as meaning that
He kept all knowledge within Himself as there was none yet to whom he
could convey.(Sri Vadiraja)
The condition in which the three types of souls exist in the stomach
of the Lord during the beginning of creation.

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Adhyaya-l l5

tasyodarasthajagata: sadamandasaandra -
swaanandatushtayapushopi ramaaramasya |
bhoothyai nijaashritajanasya hi srijyasrishtaa -
veekshaa babhoova paranaamanimeshakaante || 3 ll

At the end of a Brahma's life time which covers one hundred years of Brahma
is called 'Para.‘ It is after all like a wink for MahaVishnu. At that time a desire to
bring into physical being the souls fit to be so created for their own benefit
because of their dependence on Him, came to the Lord. Though Himself
possessed of a body consisting of unmixed and condensed innate bliss, seeks
the company of Maha Lakshmi only to delight her. He keeps the entire world in
His own stomach.

Special Notes:

1 . Four hundred and thirty two crore human years is equivalent to one daytime
for Chaturmukha Brahma. Based on this calculation Chaturmukha Brahma's
one hudred years is called 'Para.‘ As the creation (Srishti) exists for. one
hundred Brahma years similarly 'Pralaya‘ period after annihilation also exists
for one hundred Brahma years. However this time span isjust equivalent to
a blink of Lord Vishnu. On the other hand one must also know that this
calculation of time for Lord Vishnu is only a formality. That is why it is said
‘Nimesha-kaa’- where 'kaa‘ denotes that time is of no consequence for the
Lord.
2. Lord who is complete in Himself does not obtain any satisfaction from this
act of creation. He need not prove anything to anybody. He decides to create
in order to give satisfaction to Lakshmi and Chathur Mukha Brahma.
Lakshmi should get overjoyed by seeing how easily her husband can create
and rule over the entire cosmos. Brahma and other devatas also should
get their kingdoms and enjoy their mastership. 'Yoghya chethanas‘ (eligible
qualified souls) should be given a body (saadhana Shareera) and finally
get to enjoy the intrinsic bliss which is innate in them. This is a great hidden
wealth in the soul which has to be generated to be eXperienced by the soul.

ear a Wes‘? men-

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16 Shri Muhabhflarutu Tactparyu Nr'maya

drishtvaa sa chetanaganaan jatare

shayanaanandamatravapusha: sritivipramuktaan |
dhyanam gataansritigatamshcha sushuptisamstaan
brahmaadikaan kaliparaan manujaanstataikshat ' || 4 [l

Sh ri Hari saw the group of sentient beings resting in His stomach. Some
of them were released souls from the samsaara with only body of bliss were in
deep contemplation of Him- Brahma, Rudra and other divine beings who are
still in 'samsaara‘ were also present there and worstjivas like Kali, and also
mediocre jivas were seen to be in motionless slumber. They were fit for creation.
He thus contemplated.

Special Notes:

1. This sloka describes the various types of ‘souls’ that were present in the
Lord's stomach.
2. The souls intrinsic body is called ‘swaroopa deha.‘ This is covered with
another body called ‘Linga deha’ It is from eternal. The very purpose of the
soul being brought into creation is to get it released from this covering and
enjoy its natural bliss.
3. After Pralaya and before creation the souls whose 'Linga sarira' have been
separated as well as those clothed in ‘Linga sarira' remain in the stomach
of Supreme Vishnu.
4. ‘Sritivipramuktaan' means three types of souls ‘uttama' ‘madhyama' and
‘ad hama‘ who are released from 'Linga deha'.
5. 'Dhyaana nirathaan' means 'uttama mukthas' - Released souls who are in
deep contemplation of Shri Hari.
‘Sushupthi nirathan‘ are souls ready forsamsaara. They are in deep slumber.
‘Brahmaadikaan' 'Manujaan‘ and 'kaliparaan' are words denoting 'uttama.
mad hyama and adhama‘ souls. These souls are unreleased clothed with
‘lingasarira'. They are of three classes.
a) which are fit for complete release and enjoy bliss thereafter

b) those who experience combination of joy and sorrow

c) Those who are ordained for eternal hell and miseries.
Adhyaya-l . l7

6. The phrase ‘thathaa ikshat' means Lord Sri Hari saw the second two
categories indifferently because their status was blemished.
7. ‘Brahma’ is never in deep slumber. His 'sushupti avasta' means
‘Dhyanavasta'.Also ‘Aadi' means ‘cause' for Rudradi devatas. Therefore it
has to be understood that 'Brahmaadikaan’ includes 'Rudra‘ and other
devatas.

What is accomplished by creation?

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Hemiwfiqfiifiaw= 1| a ||
srakshye hi chetanaganaan sukha dukha madhya
sampraaptaye tanubritaam vihrutim mamechan |
soayam vihaara ihame tanubrutswabhaava
sambhootaye bhavati bhoothikrutheva bhoothyaa: |i5||
Desirous of amusement for myself. I shall create those groups of sentient
beings by giving them physical frames for attainment of bliss, misery, and mixture
of both (in their appropriate abode) This creation ensures for the development
of the natural characteristics of these embodied beings and also for the divine
welfare of Prakruthi (Lakshmi Devi).
Special notes:
1. The earlier verse conveyed that Lord Hari contemplated about creating. In
this verse He comes to a decision. Thus with knowledge and desire (jnana
iccha) the Lord begins His work of creation. Therefore belief and argument
that ‘God transforms into ‘jagath' just like clay becoming a pot‘ can be easily
overruled. The clay does not create anything with its own desire. But God
can create.
2. What is the use of the creation? lt helps the three types of souls to develop
their intrinsic nature. Lakshmi is given a platform to excel in her different
forms. However the Lord does not benefit in anyway due to His action of
creation.
3. Creation is a ‘play for the Lord.
18 Shrr' Mahabhaamta Tamper-ya Nimaya

Lord as Vasudeva and Lakshmi as Maaya

set firfiwr rim: a g algae-

wwfisigfiawaml
mssairfiwmwfiwi
Hitatfiaafiqsmfinm || a ll
ittham vichinthya prama: sa thu vaasudeva-
naama babhoova nijamukthipadapradhaataa |
tasyaajnyayaiva niyathaatha ramaapi roopam
babhre dwitheeyamapi yath pravadanthi maayaam || Bil

Thus contemplating, the omniscient Narayana assumed the name of

Vasudeva for the purpose of conferring eternal release for the souls who are
inclined towards Him. Lakshmi also as prompted by Narayana assumed her
second form known as ‘Maaya.‘

Special Notes:

1. 'Srishti‘ is of four kinds. 1 . ‘Shuddha Srishti.‘ - is pure creation by which the

Lord Himself assumes without any change of form or character, The Lord
assumes various manifestations for the benefit of the world.
2. 'Paraadheena Visheshavaapthi Srishti’ - where various forms of Lakshmi
manifests under the control of Hari.
3. ‘Mishra Srishti.‘ Where eternal spiritual forms of souls become embodied
with physical frames.
4. ‘Kevata Srishti‘ creation of the physical universe.
Lakshmi Devi is consort of MahaVishnu eternally (Nityata pathni). None
can replace her. She never parts from Him.(nithyaaviyogini) Whenever the Lord
takes an avatara she also takes an avatara. During Shuddha srishti her forms
are
Vaasudeva — Maaya
F-"PPN?

Sankarshana — Jaya
Pradhyumna - Krithi
Aniruddha — Shaanthi
Narayana — Lakshmi.
Adhyaya- l . l9

Sankarshana and Pradhyumna Roopas

newsman. glean

Wzirfiitistiit || o ||

sankarshanashcha sa babhoova puna: sunithya:

samhaarakaaranavapusthadhanujnaayaiva |
devi jayethyanubabhoova sa srishtihetho;
pradhyumnathaamupagatha: krithithaam cha devi ||7||

Again the same perfectly eternal Lord became Sankarshana who is the
cause of destruction. Under his command the same Lakshmi Devi took the
form of Jaya. Forthe sake of creation the Lord took the Form of Pradhyumna
and Lakshmi became ‘Krithi.'

Special Notes:

Lord is Sunithya - Sanatana — eternal. Destruction can be classified in

four ways - ‘Anithyathva' (temporary). 'Deha haani‘ (body has destruction)
‘Apoorna Gunathva‘ (deficiency in gunas) 'Dukha Praapthi' (experience
sorrows). Shri Hari does not possess any of these destructions. This aspect
should be related to all His roopas.
Although 'jivas‘ are also eternal they have bodily destruction. They also
experience the other two types of destruction which is mentioned above.

Aniruddha Roopa

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fine" afifinqfiwfirwrfirr:
Wmmmam u a ||

sthityai puna: sa bhaghavaananiruddha naamaa

devi ca Shaantirabhavacharadhaam sahasram |
20 Shrr' Mahabhaurala Tamper-ya Nimaya

sthitva swamurthybhiramoobhirachintya sakti:

pradhyumnaroopaka imaamshcharamaathmanaodhaat |i8||

Again for the sake of sustenance the same Lord assumed the form of
Aniruddha and Devi became Shanthi. He remained quiet with these forms of
His own for one thousand years (human) This Lord of unthinkable prowess in
the form of Pradhyumna handed over these souls (kept in His stomach) to his
last form Aniruddha.

Special Notes:

1 . One thousand years is in terms of Human years. The 'jivas', who were ready
for creation, in the stomach of 'Moola roopi Narayana‘ were kept by
Pradhyumna in His stomach and later gave ittoAniruddha for bringing them
into creation.
2. Vaasudeva, Sankarshana, Pradhyumna, and Aniruddha are forms of Lord
Narayana and are known as ‘Swamoorthy gana.‘
3. The 'Swaroopa deha' (intrinsic body ) of the jivas are eternal. The 'Linga
deha' which is a covering on the ‘swaroopa deha' is from time immemorial.
However it has an end. Before the ‘jiva' is brought into creation, it is
enwrapped in another body called ‘Aniruddha deha.‘ This also has
destruction. The final covering which is the ‘sthoola deha’ (physical body)
has a beginning and an end.
4. Pradhyumna roopa of the Lord hands over the ‘jivas' to Aniruddha roopa in
order to cover it with the ‘Aniruddha shareera.‘ It is then given back to
Pradhyurnna roopa and later in Brahmaanda the 'jiva' is made to be born
through the relationship between man and woman. These facts are brought
out in this sloka.
Aniruddha Srishti

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fishisnifimqm: film-g-
mvnwfiwnéngeqm || x u
_ nirdehakaansa bhagavaananiruddhanaamaa
impugn-nan". barman-kil- nnnnn ‘In-.. niclnnhiln I
 Adhyaya- i 21

chakreatha dehasahitaan kramasha: swayambhu

praanaathmaseshagarudeshamukhaan samagraan l|9||

This Almighty Lord named Aniruddha having kept in His stomach these
souls united to their own beginningless karma (that takes place in their linga
shareera) gradually endowed them with physical bodies beginning from
Chaturmukha Brahma, Vaayu, Sesha, Garuda, Rudra etc.

Special Notes:
1. ‘Jivas' have a physical body which is perceived by the eyes. Other than
this it has two more coverings known as 'Aniruddha deha'. ‘Linga deha.’
They cannot be perceived by the physical eyes. 'Aniruddha shareera‘ has
a beginning and an end. ‘Linga deha' has no beginning but an end.
'Swaroopa deha' is eternal. It has an intrinsic nature~of bliss. It has no
beginning and no end.

In this Brahmaanda the creation of the physical body is with the help of
Pradhyumna roopa. Pradhyumna who through 'Kaama deva‘ (as
antharyaami in kaama) brings about mutual desire between man and woman
and furthers the process of creation.

After the ‘Aniruddha deha' is covered on the jiva it is given back to

Pradhyumna. From there the process of creation begins. It is known as
‘Pradhyumna Srishti.‘
(Aniruo'dha gives a covering on 'Linga deha. ’ This is ‘Aniruddha Sristhi.’
The apparent contradiction between the statements in these two verses 8
and 9 as to Aniruddha being the creator and the sustainer is expiaineo' by
saying that the reference to sustenance in the previous ‘verse relates to
‘Sthooia Srishti‘ and the creation referred to in the iatter reiates to
‘Sookshma Srishti'says Sri Vadiraja Swami.)
‘Nirdehakaan' here refers to 'jivas' who have not got the covering of
'Aniruddha deha'. They have only 'Linga Deha'.
_
1——

This verse describes 'Mishra Srishti.‘

57*?"
-—T-T;_Z-——""='

‘Deha sahithaan‘ refers to a jiva with 'sookshma deha' (another subtle body)
covering on 'Linga deha'
_...
22 Shrr' Mahabhaarrrm Taatparyn Nirnaya

7. The process of this kind of creation is explained till this verse and once
again elaborated in the third chapter. Acharya Madhva begins to present
the essence of the entire shaastras from the next verse. ‘It is known as
‘Sarva Shaastraa rtha Nimaya.‘
Several Forms of the Lord

mmmmqfiwmqiisagr
walfimasaqfisfiaal
@1111):m
afiawfgvfishqgwriistm 1| 2° ||
panchaatmaka: sa bhagavaan dwishadatmakhobhoot
panchadwayee shatasahasraparoamitashcha |
eka: samoapyakhiladoshasamugyaatoapi
sarvathra poornagunakoapi bahupamoabhoot || 10 ||

This almighty Lord assumed five forms, (viz. Narayana, Vasudeva,

Sankarshana, Pradhyumna, Aniruddha) twelve forms (beginning with Kesava,
Narayana etc.) and again twelve forms (beginning with Sankarshana,
Pradhyumna etc.) ten forms (viz: (Mathsya, Kurma etc.) one hundred forms
(beginning from Narayana etc.) one thousand forms (beginning from Vishwam,
Vishnu etc.) multiplied forms (para) and infinite forms (beginning from Aja,
Aananda etc.) Though identical, equal, and free from all blemish and full of
auspicious attributes in all these forms, He appeared to be many.

Special Notes:

1. The ‘shuddha srishti' which was mentioned earlier is elaborated further in

this sloka.

2. Sri Vaadiraja says that all these multiple forms of the Lord become manifest
at the time of creation itself and not separately at intervals. These though
indistinguishable from each other are known as separate by the peculiar
characteristic features of the Lord known as 'Visesha Shakti‘ and are not
separate like those of the jivas which are intrinsically separate. These
multiple forms of the Lord become merged at the time of Pralaya. Though
they all have become manifest at the time of creation they are understood
as first, second etc. not due to measure of time but according to the
Adhyayasl . 23

3. Sri Janardhana Bhatta says, ‘Para’ indicate several roopas and also .
signifies 110.18. it is mentioned in the 'Vaayu Purana.‘
4. Sri Narayana Pandithacharya hails the Lord as
sen-ea sari qas er'iifii are efqfii as see emit
onwitfii W mew age mama ass H151 an:
‘Paramaatmane satatam eka roopine shata sahasra roopine |
avikaarine sputamananta roopine samasta sukha chit tanave
name nama: ||

5. ‘Shatha Roopa‘ of the Lord beginning from Narayana is mentioned in

‘Varaaha Purana‘ while elaborating on Chathurmaasya mahime in
'Narayana Ashtothra Shatha Naama Stotram‘
Exclusive Quality of Shrl Hart

WW
firfiaatrswrlfitgfiaéiml
Wise-WW:
nisamflzfisfism n at 1|
nirdoshapoornagunavighraha aatmatantrc
nishchetanaathmakashareeragunaishcha heena: |
aanandamaatrakarapaadamukhodharaadi
sarvathra ca swagatabhedavivarjithaatmaa ||11 ||

The supreme God is an embodiment of infinite fine attributes that is

absolutely free from flaws. It is devoid of defects attendant upon physical bodies
and theirthree gunas. His hands, feet, face, stomach etc. are all personification
of bliss. He is absolutely independent. He is devoid of any differenciating features
in the body. Therefore He is addressed as ‘Swaghata bheda vivarjita.‘

Special Notes:

1. This sloka gives the essence of ‘God' according to the Madhva Shaastra -
This is the most basic fundamental concept of God in Madhva Siddhantha.
It should be remembered always at all places.
24 Shrr' Mahabhaarata Taatparya Nr'maya

2. 'Swagatha Bheda' means — Forjivas the physical body, gunas, and kriyas
are mutually different from each other. As for the Lord who does not possess
prakruthik physical body there is no place for this differentiation. Avatara
roopas also do not possess ‘Prakruthik shareera.‘ Thus there is no mutual
difference among them. The differentiation can be seen in Brahmaadi
devatas. According to Advaita and Visihtadvaita Sri Hari also possesses
physical body and claim 'swagatha bedha.’ However such differentiation l5
not seen in the Lord among all His infinite roopas and ls WIT-l it? lilafiiffi
'Swagatha bhedha Vivarjitha.‘
3. ‘Swathanthra' means His intrinsic nature; intellect and work are never
dependent on others. This quality is related only to Sri Hari.

Srl l-larl ts Infinite in relation to Space, Time and Attributes

WWW WSfilFli'
Magma-mam
annmfiimgrfiirmwt
arwgamfirgmwfiwit: || ta ||
kaalaccha deshagunatoasya na chaaadiranto
vriddhikshayau na tu parasya sadaatanasya |
naitaadrusha: kwacha babhoova na chaiva bhaavyo
naastyutara: kimu paraat paramasya vishno: ||12||

For this eternal Supreme Being, there is neither beginning nor end in
relation to Time, Space or Attributes. And there can be neither growth nor decay;
One like Hirn never existed before anywhere nor is likely to come into being
hereafter. (It goes without saying that even at present there is none equal or
higherthan Him) Where there is no equal, can there be any superior to Vishnu
who is even greater than Lakshmi?

Special Notes:
1 . Lord's qualities are further elaborated here.
Even though there is none equal to Sri Hari why can't there be anyone
superior to Him. There is none equal to Lakshmi. Brahmaadi devatas are
less than her in hierarchy. Even then she has a Superior Lord above her
\uhn in- Qri Hari Qimilnrlu alilnru “1h Qri Henri he": nnnn urn I'll] In l-lim ii nan Inn
 Adhyaya- l . 25

assumed that there is someone superior to Him. Sri Janardhana Bhatta

has given this clarification - Supreme means along with possessing total
equality one should also possess higher attributes. Srl Hari being totally
equal to Sri Lakshmi has further infinite higher qualities than her and is
therefore is Supreme. ‘Balena Vidhyayaa vaapi na samasthatpathim vinaa'
- None else than Sri Hari alone is equal to Lakshmi in strengt and
knowledge‘ - Acharya Madhva has indicated this aspect in 'Tatva Nirnaya.‘
Therefore when there is none equal to Lord Narayana, how can there be
anyone Superior to Hirn. This is illogical. (Kaimuthyanyaya)
Sri Hart is Sovereign - Others are Dependent

Beatlemamsmihrfim
{gufimwafisgeiivteml
Wimfliflfifittwfiti
Wigwam n at ||
sawajna eeshwaratama: sa ca sarva shakti:
poornaavyyaatmabalachitsukhaveeryasaara: l
yasyaajnayaa rahitamindiraaya sametam
brahmeshapoorvakamidham na tu kasya chesham ||13||
The Lord is all knowing, all powerful, and He is the very essence of innate
complete and undiminishing strength, knowledge, bliss, and prowess, and the
Supreme Lord of all without whose command, the entire universe even headed
by Lakshmi, Brahma, Rudra and others, is unable to do anything.

Special Notes:

it? Feat WEI Fl HE'lfiltena vinaa trinamapi naa chalati'- The essence of
this is -without the command of the Lord, not even Lakshmi will be able to
do anything.
=- -.—

The Bhimba and Pratibhimha relation between Sri Hart and the Jivas
_-—

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_

qsamnhl
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Wank-tim-
qwmq:mssigumtltrim= u as n
26 Shrr' Mahabhaaral'a Tuarparya Nirnnya

aabhaasakhosya pavana: pavanasya rudra:

seshaatmako garuda eva ca shakra kaamau 1
veendraashayoshtadapare tvanyoshcha teshaam -
rushyaadayazkramasha: oonagunaa:shatamshaa: || 14 ll

The chief Vaayu is the 'prathibhimba' (image) of Supreme God (i.e. similar
to Him in some respects and yet dependent). Sesha, as also Garuda and
Rudra (who attains position of Sesha later) are 'Prathibimba' of Chief Vaayu.
Indra Kaama is ‘Prathibimba' of Garuda, Rudra. For them the rest of the devatas
like Ahamkaarika Praana,Aniruddha, then the 'Rishis‘ are 'prathibimba' of
devatas in order. The ‘prethibimbas' are 1 00 attributes less than their respective
‘bimbas.'

Special Notes:
1. In order to establish the Supremacy of Lord Vishnu. the hierarchy is
explained. lt is known as ‘taaratamya.’
2. The God is ‘Bimba' (image) and the 'iivas' are ‘Prathibimbas (reflection).'
Even among the ‘jivas’ higher 'jivas' are Bimbas to lower ‘jivas’ in the order
of hierarchy.
3. The expression of 'prathibimba' should not be taken in the ordinary sense
of 'reflection‘ or 'image.‘ In ordinary usage the reflection of the face in the
mirror is called ‘Prathibimba.’ But this is not implied with reference between
God andjiva. Two characteristics are kept in mind while talking aboutthe
‘face’ and the ‘reflection’ in the mirror. They are ‘dependence’ and ‘similarity.’
The reflection is dependent on the object. The reflected image shows
similarity only to a certain extent. Similarly the 'jivas' are entirely dependent
upon God in respect for their very existence. functioning and cognition
(swaroopa, pravruthi and pramathi) and they are similarto God in the aspect
of ‘Seth, Chith and Ananda.‘ Similarity is not on par but very little.
4. ‘Aabhasaka' means 'prathibimba.‘ Only certain aspect of the Bimba is
reflected as ‘prathibimba.’ The reflection which falls on the mirror is similar
to the image only to a certain extent and depends fully on it for its
movements. Similarly when 'Mukhya Praana' is said to be 'pratibimba' of
Sri Hari, as ‘sarvajna.’ sarva shaktha' sakala guna paripoorna' it is
comparable to Sri Hari to a very small extent and he is also totally
dependent on Sri Hari. Therefore if we learn the greatness of Sri Mukhya
Adhyaya-l - 2?

Praana we can guess the greatness of Lord Hari who is his master. All .
other ‘jivas' reflect in similar waythe image of their higher devatas.
Pratibimba Bhaava of Lakshmi and other Stree Devatas

WWWSFT W~
fimswaqflagrfifimfiafisn
memfiqfifisfilwrfiq
awrfimmqawlarim || as n
aabhaasaka tvatha ramaasya maruthswaroopaa
chreshtaabhyajaat tadanu ghee: shivato varishtaa |
tasyaa uma vipatini ca ghirasthayostu
sachyadhikaa: kramasha eva yathaa pumaamsa: ||15 ||

Among the Goddesses, Ramaa who is superior to Chaturmukha Brahma

who was Vaayu earlier, is the most important 'pratibimba' of Lord Vishnu.
Saraswathi and Bharathy who are superiorto Rudra are 'Pratibirnba' of Goddess
Lakshmi. Parvathi and Sou para ni are Pratibimba of Saraswathy and Bharathy.
_ Sachidevi and others ‘stree devatas‘ are ‘prathimba' of Parvati and Souparni.
Thus like ‘purushas' Stee devatas also are according to gunas are 'pratibimbas'
to their higher devata in order of such gradation.

Special Notes:

1. Paramathma has both male and female forms. In His female form he
becomes the ‘Bimba' for Lakshmi.

. ‘Gheez' stands for both Saraswathy and Bharathy.

N)

3. As Brahma, Vaayu, Lakshmi Devi is 'Pratibimba‘ of Sri Vishnu; However

she stands at a much higher level. Similarly Saraswathy and Bharathy are
in very high order than Garuda, Sesha and Rudra.

4. 'Yathaa pumaamsa:' indicates that there is ‘Bimba Pratibimba bhaava'

among the female devatas as in mate devatas. However the order is not
the same as among men. There are some variations. There is no rule that
like their husbands, these wives are also superior to the next male (Sri
Vaadhiraja)
5. ‘Gradation is like this - Vishnu MahaLakshmi - Brahma, Vaayu —
-
Saraswathy, Bharathy — Garuda, Sesha, Rudra — Shanmahishi — Souparani
28 Shrl' Mahabhaaram Taatparya Nirnaya

Vaaruni, Parvathi — Indra, Kaama ~Ahamkaarikha Praana —Aniruddha,

Guru, Swayambhuva Manu, Daksha, Sachi, Rathi — Pravaha Vaayu,
Chandra, Surya, Yama, Shatha Roopa, - Varuna - Naarada — Brighu -
Agni, Prasuthi etc and so on... Lakshmi consort of Vishnu, Saraswathy
and Bharathy consort of Brahma and Vaayu respectively are immediate
'Pratibimba' of their oonsorts. However this rule does not necessarily apply
as we go down the gradation. It depends on each individual devatas capacity
(yoghyathe) Sachi and Rathi consorts of Indra, Kaama come in 10"1
gradation while their husbands are in 8"‘ gradation. Manu’s wife is in 12‘l1
gradation while Manu is in 10"‘ gradation. Varuna is in 13*" gradation while
his consort Ganga is far behind in 20'h gradation. These things have to be
borne in the mind while studying 'Taaratamya.’
About gradation In Attributes

ma it mgfié'mfi after:
W Inn am: gfiem |
its?! W: asthma
qihfialfimn u ts ||
thaabhyashcha te shatagunairdashato varishtaa:
panchottarairapi yathaa kramata: shrutisthaa: |
shabdo bahuthvavachana: shatamityatashcha
shrutyantareshu bahudhoktiviruddataa na ||16l|

As stated in the 'shruthis' some of the ‘purushas' are superior to their consorts
by hundred, ten or fifteen gunas (attributes). Here ‘Hundred’ means multitude
and therefore there is no contradiction of different counting stated in different
'Shrutis' in their narration.

Special Notes:

1. Among the Devas the male are not superior to their oonsorts in the same
scale. Husband can be superior by hundred, ten or fifteen gunas. We have
to understand it according to the 'shruthis.’ Therefore there is no hard and
fast rule that they have to be a definite difference in number of gunas
between them.
- Adhyaya-l . 29

calculation has to be worked out. It is explained by Sri Vadiraja Swami in

‘Bhaava Prakaashika.‘
3. Sometimes Shrutis mention the difference between two devatas in different
ways. For eg. Chaandhyoghya Bhashya says Saraswathy is superior to
Rudra and Brahma is superior to Saraswathy by ‘hundred gunas.‘ However
Taitareeya Upanishad says Brahma's ‘aananda' is hundred times more
than that of Rudra. Yet it is not contradictory because 'Shatha‘ in 'Taitareeya
does not merely mean hundred. it means multitude.
4. Mathematically speaking if an inferior guna is X his next superior‘s guna is
not X+100 but it is X*100 or 100X.

_ 5. ‘Shatha' has to be understood as 'Multitude‘. Difference in Gunas is 21°”

and not 2*1 00 as understood by us.
There is Gradation even in lllluktl

iiqiwwlilailirqrhsqgsm
aid-fist atheism“: t
11E’: W W m FIT W11
mfiflsfislraifism: u 2s ||

teshaam swaroopamidhameva yatoathamukta-

aapyevameva satatoccha vineecharoopaa: |
'. shabda:shatam dasham sahsramithi sma yasmaat
.L tasmaanna heenavachanoatha tatoagrayaroopaa: || 17 ||

The gradation is their very essential nature. Therefore this gradation of

higher and lower continues even after liberation. The shruthi itself states ‘ten,
hundred and thousand.’ Therefore ‘Shatha’ does not indicate inferiority. At some
places even if very superior ones may be addressed as ‘higher by hundred
' gunas’ yet they remain much superior.

Special Notes:

-: 1. Sri Ramanuja says. in samsaara the jivas possess Linga Shareera.

Therefore ‘gradation is seen due to the gradation of the attributes of the
Linga deha. In Moksha there is no Linga deha and therefore there is no
gradation. This is against the shruthis. The gradation among jivas is intrinsic.
30 Sim‘ Mahabhaamta Tnatparya Nirnaya

Therefore it remains even in Mukthi. This is in tune with the 'Shrutis.‘

2. Every soul has two upaadhis one of which is innate and inseparable and
the other is separable. it is the latter which is separated during release.
The innate difference always remains. After release the gradation remains
according to the innate difference. (Sri Vaadiraja)
Three types of Jivas

qaiafiamtngfigfiafiw
afietiqfim'r Wu
Glfi'ulfilmfziifilwmq
Wigfiiwaqfinnanan: || ta ll
evam narottamaparaastu vimuktiyoghya:
anye ca samsruthiparaa: asuraastamoghaa: |
evam sadaiva niyama: lwachidhanyathaa na
yaavanah poortiruta samsrutigaa: samastaa: ||18l|

Thus jivas are classified in three ways - beginning from Brahma upto
Manushyottamas are fit for release; average manushyas are fit for eternal
transmigration (nithya samsaara); and manushya adhamaas upto Kali are fit
for eternal hell. These three types of nature is intrinsic in the community of
'jivas.‘ It is known as 'jiva swaroopa. This rule is unchanging and remains
same eternally. lt never varies. As long as ‘saadhana' is not complete all souls
are liable for transmigration.

Special Notes:

1. This rule of gradation means higher souls are eligible for ‘Mukthi' and are
known as ‘Mukthi yoghyaru’; average ones are ‘Nithya samsaaris‘; lower
souls are fit for eternal hell are known as ‘Tamoyoghyaru.’ This classification
prevails always the same. As said earlier the ‘gradation’ among the devatas‘
is due to intrinsic nature, similarly the three classifications among souls are
also intrinsic. Therefore thejiva remains in the samsaara till he completes
his saadhana to gain release orto obtain ‘andhanthamas.'.
2. 'Poorthi’ means completion of ‘saadhana' of each individual soul according
‘tn if‘: fiananifu Thn thrnn firm Inc: nf Hum: montinnnd :ahnun will r-nntim In in
 -_-' I .1 Adhyaya- I 31

remain in transmigration until their efforts to attain their destination are .

complete as per their innate capacity.
Jtvas are infinite

{fits ‘its fiamawfim 1% awai-

awraaafiwfi Infia =r alias-at: l
arm-rails ‘Tu'l'fifsfifl wit ft
irqrfiiai as: amt-mat 111%: Ii ts ||

poortischa naiva niyamaad bhavitaa hi yasmaat

'tasmaat samaaptimapi yaanti na jivasanghaa: i
;'| aanantyameva ganashoastiyato hi
theshaamitham tata: sakala kaala gata prakruti: || 19 Ii

As perthe divine law the spiritual evolution of all jivas is never complete at
-. the same time. Therefore liberation will not exhaust the different groups of
'I- jives. Groups of jivas are innumerable. The number cfjivas in each group is
.' also innumerable. Therefore the process of creation and transmigration
continues forever.

Special Notes:

1. If all the jivas complete their saadhana at a particular time they will reach
their destination and there will be no morejivas in the samsaara. Then the
cycle of 'Srishti and Pralaya‘ by the Lord becomes meaningless. Jivas are
infinite. Their groups, known as ‘ganas', are also infinite. ‘Mukthiyoghya
ganas' like 'Rujugana' Rudra gana' Indra gana‘; Nithyasamsaari;
Tamoyoghya ganas are infinite respectively. Completion of saadhana for
alt the jivas belonging to a particular gana never happens. Thus the cycle
of ‘creation and destruction‘ of the 'prapancha‘ is also eternal.

Sri Hari‘s attributes are infinite

amuvirsergurfaarfiiwma us: u
 32 Shri Mahabkaurala Taatparya Nimaya

etai: suraadhibhiratipratibaadhiyuktai-
ryuktai:sahaiva satatam pravichintyadbhi: |
poortyerachintyamahima:parama:paraatmaa
' naaraayanoasya gunavisrutrutiranyagaa kva || 20 ||

The glory of the supreme God Narayana is incomprehensible even for

devatas with their deep study of the scriptures and keen understanding even
when they contemplate uninterruptedly, because He is of the nature of infinite
attributes. How can such qualities extend to others?

Special Notes:
1. Devatas are highly intellectual; they constantly contemplate on the Vedas
and shaastras; Even if all of them together always think about the attributes
of the Lord Narayana they are unable to understand Him completely. He is
also beyond their reach. Therefore how can such extensive gunas of the
Lord be extended to others? Thus Sri Narayana is ‘Sarvothama’ Supreme.
He is master of all.
2. Mahabhaarata quotes-

anem'izg'jgwfifisshin
brahmeshaanaadhibhirdevai:
samethair yathgunaamshaka: 1
naavasaayayithum shakhyo
vyachakshaanaischha sarvadaa ll

Rg Veda says-
fiwndwqdittiffir smart a: qu'ifmiin'éail wife l
vishnor nukam veeryaani pravocham ya:
paarthivaani vimame rajaamsi ‘l/“l54/1

Bhaghavata also hails Vishnu as —

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q: misfits ma fish‘ terns n
vishnornu veerya gananaam kathamorhatheeha
ya: paarthivaanyapi kavi virmame ralaamsi 217MB
 Adhyaya- l . 33

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fiwaaaiinwqmw > || a2 ll
saamyam na chaasya paramasya ca kena chaapyam
muktena ca kwachidatasthvabhidaa kutosya |
praapyeta chetanaganai: satataaswatantrai:
mityaswatantravapusha: paramaat parasya || 21 I]
God's equality cannot be attained even by exalted Brahma, or by any other
released soul at any time. How can therefore identity with Him whose body is
eternally independent (of everything else) and who is superior even to Lakshmi
be ever attained by groups of souls which are always dependent?

Special Notes:

1. When even for Chathur Mukha, Brahma, who is ‘jivottama' it is impossible

to equal Sri Hari, what can be said about the other dependent jivas? When
‘equality’ itself is ruled out how can they merge and become one with Him?
2. No soul can become equal to Lord Sri Hari or can get identification with
Him. This is the highest Truth. Souls are always differentfrom Sri Hari and
dependent on Him.
The gist of entire Shaastras is Supremacy of Sri Hari

aaiisqiiafififitfifizmfi
mfimiiammwuim
fiamaaafimsflmfi-
fiivufiqfiazzfisfivrmifl u ea n

arthoyameva nikhilairapi vedavaakhyai:

raamaayanai: sahitabhaaratapancharaatrai: |
anyaischa shaastravachanai: saha tatwasootrai
nirneeyate sahrudayam harinaa sadaiva || 22 ||

. All this exposition relating to Sri Narayana has been always determined
by Sri Hari himself in Sri Vedavyasa roopa through the Vedic texts as interpreted
in the true meaning with sayings from Raamayana, Mahabharatha,
34 Sim‘ Mahabhaamla Taagparya Nirnaya

Pancharaathra, and also with other authoritative sacred texts together with
Brahnma sutras.

Special Notes:

1. This sloka gives the list of all 'pramaanas' which are basis for all the
etucidations.
2. 'Shaastra vachanas' refer to all the texts from 'puranas' and 'smrithis' that
extol supremacy of Lord Shri Hari.
3. Rig. Veda, Yajur Veda, Saama Veda and Atharvana Veda; Raamayana,
Bharatha, and Pancharaathra are the three ‘ithihaasas; all together these
seven are known as ‘Sadaagama.’ They are ‘mahapramaanas'
(substantiations). Other ‘shaastra vachanas' mean those that are favorable
to these ‘mahapramanas,’ like Bhagavata.
Collection of 'pramaanas' which substantiates
Supremacy of Lord Sri Hari

mamflsfiafitss'
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Wemssfifa-
flfiaflfiqamwfimfifi n a; ||
'naarayanasya na samaz’ 'Purushottamoham'
‘jeevaakshare hyatigatosmi"tatonyadhaartam' |
‘muktopasrupya’ ‘iha naasti kutashcha kacshchit'
‘naaneva' dharmaprithagaatmadrigethyadho hi‘ I} 23]]

‘There is none equal to Narayana’ 'l am the Supreme Purusha who excels
all souls and even Lakshmi.‘ ‘All else are subject to misery‘ ‘All the muktha
jivas attain Him‘ He is 'swagatha bheda vivarjitha‘ which means he is not
different from His body. He is no different from His parts of the body. His attributes
and incarnations are not different from Him. He who sees the difference goes
swiftly toward the heil.

Special Notes:
1 . This and the next two verses quote the various Shruti and othertexts which
Adhyaya- l - 35

2. 'Swagatha Bheda Vivarjitha' — The concept of God is that He is an integral -

whole. No kind of partition or difference is seen in Him. By the concept
known as ‘Visesha' for our understanding we speak ‘difference ‘ in God's
forms, organs, qualities. But actually there is no difference.

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WW: Ii as ||
‘aabhaasa eva' ‘prithageeshata esha jivo‘
'muktasya naasti jagatho vishaye tu shakti:' |
‘maatraaparoasi na tu teashnuvate mahitwam'
‘shaadgunyavigraha supoornagunaikadeha:' “24"

This soul is the reflection (pratibimba) of the Lord.’ ‘He is different from the
Lord.‘ ‘Even a released soul has no power of any kind of creation protection
etc.‘ ‘Lord transcends all limitations of space and-time.‘ ‘None of thejivas will
ever attain Your glory and eminence.‘ ‘You (Lord) Thou possess a body
consisting of six qualities like ‘aishwarya' etc.‘ ‘Lord, You are an embodiment
of all auspicious attributes.‘

Special Notes:
1. in this verse points made by Shrutis and Sootras highlighting the glory of
Supreme God are summarized. Each qoute is referrable to a verse of the
Sootras or Shrutis.

BIB-TIE qa
a. ‘aabhaasa eva cha' Brahma Sootra 21350

qsfim
b. ‘prithagupadeshaath' Brahma Sootra 2i3128
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c. jagath vyaapaara varjyam’ Brahma Sootra 4W1?
36 Skri Mahabhaamta Taatparya Nimaya i

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d. Paro maathrayaa thanvaavrudhaana na the
mahitvamanvashnuvanthi Shruti

{as ‘El gust'larm WM - nearer

e. Jithamthe pundareekaaksha poornashadgunya vigraha
Jitante Stotra

afiaalar-q' we: divine aifi am:

f. Sachithaananda roopaya varenyaaya namo namaha
Pancharaathra

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‘mahaatmya deha' ‘Sritimuktigate’ ‘Shivashcha
brahmaa ca tatgunagatau na kathanchaneshau' |
'na shri: kutastapareasya' ‘sukhasya
maatraamashnanti muktasuganaashcha shataavarena' ||25[|

‘Oh Lord of magnificent body‘ You are the Lord in both ‘samsaara and
mukthi.‘ Not even Brahma and Shiva are capable of comprehending the attributes
of God, then what can be said about others! Not even Lakshmi can understand
Him completely.‘ ‘Even the liberated souls enjoy only the a fraction of His bliss
hundred times reduced in hierarchical order.‘

Special Notes:
1. The verses quoted in this sloka are like this:
aafilifir new nth
a. mahavibhuthe maahathmya shareera
Mahabhaarata Moksha Dharma Parva 3381174 - 5

Madame lemmas:
> b. bandhako bhavapaashena bhava-paasascha mochaka:
Adhyaya-l - 37

miles“ "WT?
c. naantham gunaanaamagunasya jagmur
Yogeshvaraa ye Bhava phaadma mukhyaa:
Bhaghavata
so fiat qt ear gl'iréfiamfinfiar e‘ were
d. paro dhivaa para ena prithivyaivathaavathee
mahinaa sambhaboova
Ambhruni sooktha

2. The word 'mahatmya' is taken to include the wonderful qualities of the Lord
described in the Shrutis, Puranas and shown in His incarnations. The
reference to Lakshmi here is in respect of the description of the superiority
of Vishnu and to her own subordination to Him contained in the Sri Suktha.

armam-
“mint-em!
fimfiztila'slTfi'ifiTlT-[fl'lsfi
nwfirarmfilwrregerit u as Ii
aabhaasakaabhaesaparaavabhaasa-
roopaanyajastraani ca chetanaanaam |
vishno: sadaivaatl vashaat kadaaapi
gachanti keshaadiganaa na muktau ||26||

Mukhya Praana is the first Pratibirnba of Vishnu; Rudra is Pratibimba of

Mukhya Praana, Indra is prathibimba of Rudra; Ahamkaarika Praana is
pratibimbha of Indra and so on. This phenomenon is eternal. Never before nor
even after release will these souls ever transgress the Supremacy of Vishnu.

Special Notes:
1. This entire sloka is a 'Shruti Vaakhya.’
2. In connection with 'Bimba Pratibimba Bhaava‘ three points have to be noted
here. A) Pratibimba is permanent, not temporary as in the case of a
reflection in the mirror. B) The comparison or similarity between Bimba
and Pratibimba is intended here in respect to qualities as ‘Sat, Chith and
Aananda' only. Not in form. C) Each pratibimbha is not only underthe control
of its Bimba but is entirely underthe control of the Lord.
38 Shrr' Mahabhaamta Taalparya Nimaya

The doctrine that all jivas are reflections of their next superior in rank and
ultimately of Vishnu is an important one in the system of philosophy
propounded by Srimad Achalya. Although all sentient and non sentient things
also in sense the reflection of Vishnu in respect to form, attributes etc. still
the reference here is only to that aspect of reflection pertaining to attributes
in sentient beings. As Sri Vaadiraja points out Srimad Acharya refers here
only to 'pratibimba' of the highest class of beings viz. Mukti Yoghyas that
too only in respect of their attributes and dependence. The jivas are said to
be reflections of Vishnu etc. in gradation because of their likeness in form,
attributes and dependence on the higher beings.
3. The quality of reflection depends upon the quality of the mirror. Also if the
medium is clean, the reflection will have clarity. If it is slightly covered with
dust the reflection will also be hazy. However if it very dirty then the reflection
will not be clear at all. Similarly it is but natural to see the difference injoy
and sorrows reflected in the 'infinitejivas' even though they are all reflections
of one and the same-Vishnu . The intrinsic nature of the ‘jiva' varies.

Wfisfisumflam'mr
WWWH
awfiaqgvmnqwfisfi
Wmahsfiamm || as n
yasmin pareanyeapyajajivakoshaa
naaham paraayurna mareechimukhyaa: |
jaanaanti yadgunaganaan na ramaadayoapi
nityaswatantra uta koasti tadanya eesha: |127||

‘The entire Brahmanda is under His control; neither myself nor Brahma
nor the great rishis like Mareechi are capable of comprehending His auspicious
qualities completely. Not even Maha Lakshmi has understood Him in totality.
Who else other than Him can exist eternally independent and omnipotent'?‘

Special Notes:
1. This is quotation from the Bhagavata taken from the saying of Rudra to
Dhurvaasa. Sloka 8-4-56
Adhyaya- l . 39

The Difference between Jive and Paramathma

is because of five differences

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h=§a=egafitqaqqmam
mtwfiagumtfimws
fieaswfiirttttqfim u ac n

naivaika eva purusha: purushottamoasaa

veka: kuta: sa purusho yata eva jaatyaa l
arthaacchruteshcha gunato nijaroopatascha
nityaanya eva kathamesmi sa ityapi syaat ]| 28 1|

Sentient beings are not one. There are several sentient beings. Sri Hari is
Purushotama — Supreme. How can He be the same as the 'jiva?‘ He belongs
to the category of Eeshwara. He is contented in self. Shrutis say He is
‘aaptakaama.’ ‘Dwaasuparna' clearly indicates Him to be different from ordinary
sentient beings. He is full of auspicious attributes and is all pervasive. Therefore
He stands to differ from others. Thus, how is it appropriate to call myself to be
Him? How can ‘l be He?’

Special Notes:

1. Slokas from Mahabhaarata are quoted in support of the above thought.

as?" SW We as a s
Janamejaya uvaacha:
Bahava: purushaa brahmannuthaaho eka eva tu

Vaishampaayana Uvaacha:
Naitadicchanti purushamekam kurukulodvaha:
Moksha Dharma 350-2
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Bahoonaam purushaanaam hi yathaikaa yoniruchyathe
Tathaa tam purusham vishvamaakyaasyaami gunaadhikam
Moksha Dharma 350/3
40 Shrr' Mahabhaarata Tantparya Nirnaya

ea: Hammett Gui-Sta: Wade:

with e sets WEI: meeféw n
Yatha: swaroopathaschaanyo jaathitha: shruthithorthatha:
Kathamasmi sa ithyeva sambandha: syaadasamhitha: -
Moksha Dhanma 218/35

These slokas are answers given by Sri Vaishampaayana to questions

asked by King Janamaejaya in Mahabhaarata Moksha Dharma Parva.

2. ‘Jaethi' refers to 'Eeshwara jaathi.‘

‘Alpa shakthitva' (limited strength); ‘alpajnathwa' (limited knowledge);
'paradheenathva’. (dependence); ‘apocrnathva'. (incompleteness);
‘anyaashrayathva‘.( reiiance) are qualities of ‘jivas.'
'Sarvashaktithva. (Complete strength); 'sarvajnathva‘ (complete knowledge);
swatantrathva‘ (Independence); ‘poornathva' (completeness);
sarvaashrayathva‘ (shelter for all) are the qualities of God. Thus when the
difference in quatities of ordinary 'jivas' and the Lord is so vast, how can
they become one?
The Lord with a complete entity who with His own strength attains all that is
needed eternally. 'Jiva‘ can never be like that at any time.
‘Dwasuparnaa sayujaa sakhaaya samaanam vn'ksham
parishasvajaathe
Thayoranya: pippaiam swaadhvathi anashnannyo
abhichaakasheethi ||
There are several such Shrutis which cteariy state the difference between
'jivathma' and ‘paramathma.'
The Lord's auspicious attributes and bliss are infinite; however 'jivas‘ have
very limited attributes.
The conclusion about Supremacy of Srl Hari

eaten‘: side‘ g we
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Adhyaya-l _ 41

sarvotamo hariridam tu tadaajnyaiva

chetum kshamam sa tu hari: paramaswatantra: |
poornaavyayaaganitanityagunaarnavoa saa
vityeva vedavachanaani paroktayascha || 29 ||

Sri Hari is Supreme; the entire cosmos moves and can have feelings only
under His command. Hari is indeed most independent; repository of infinite
good qualities. complete in Himself; blemishless; infinite; eternal; all pervasive.
This is the saying of all the Vedas and teachings of Sri Vyasa.

Sath Shaastras - Brahma Sootras

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rgaadayascha chatvaara: pancharaatram ca bhaaratam |
mcola raamayanam brahmasootram maanam svata: smritam || 30 ||

‘Mammaamqn
‘wwqgmmiw ll 32 ||

aviruddham tu yathwasya pramaanam taccha naanyathaa |

etadaviruddharn yattu syaanna tanmanaam katharnchana ll 31||

Four Vedas namely Rg Veda, Yajur Veda. Saama Veda and Atharvana
Veda; Pancharaathra, Mahabhaarata; Moola Raamayana; and Brahma Sootra
are said to be self sufficient authority. Everything else that is not contradictory
to these is also authority ant".I not othenrrise. Whatever is opposed to these is
under no circumstance be considered authority.

Special Notes:
1 . The four Vedas are known as ‘Apaurusheya Granthas.’ In other words they
are not authored by anybody. Mahabhaarata, Pancharaathra, and Moola
Raarnayana are 'lthihaasa granthas.’ Mahabhaarata is work of Sri Vyasa;
Moola Raamayana is composed by Sri Hayagreeva roopi paramathma;
and Pancharaathra is work done by Sri Naarayana. Totally all these seven
are known as‘ shaastra' (authoritative works ). Mahabhaarata contains
42 Shrt' Mahabhaarata Taalparya Nimaya

one lakh slokas while Moola Raamayana and Pancharaathra have

‘shathakoti slokas‘. (One hundred crore slokas)
2. ‘Daivimirnaamsa; Karmamimaamsa and Brahmamimaamsa ' are three
'mimaamsa granthas.‘ Brahma sutra is Brahma Mimaamsa. These three
are knoWn as 'Nirnaayaka shaastra.‘ (Works that determine) Not only that;
among these ‘Brahma Sootra‘ is the greatest. It contains 222 adhikaranaas
with 564 sutras. It is divided into four adhyaya. They are 'Samanvaya
Adhyayas; Avirodha Adhyaya; Saadhana Adhyaya; and PhalaAdhyaya.‘
3. ‘Sw-atha Pramaana Granthas' mean they do not depend on any other
sources to establish their authenticity. As Vedas are 'apaurushe'ya‘ they do
not stand to have any reason for not being authentic as they are free from
defects of human composition. Therefore they are not ‘apramaana.’
‘Ithihaasas’ are acknowledged by the Vedas and therefore they also need
not be doubted for their authenticity. Brahma Sootra is based on Shrutis
and also has in abundance ‘logic’ (yukthi moolathva) and ‘aapthi moolathva'.
Therefore it is also authentic.
4. From this sloka till sloka 47 the quotations are from 'Bhavishyat parvam.’
These are authorities for establishing the greatness of Vishnu.
5. ‘Aviruddham thu yathtwasya' -As mentioned in this sloka any statement
which are not contradictory to Vedas even if found in ‘Avaishnava Granthas‘
can be accepted as ‘pramaanas.’
All Valshnava Puranas; Manvaadi Smrithis are authority

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‘qirgfiwfinfilaagwfimasfiql
‘WWWQW Ii Iii ||
vaishnavaani puraanaani pancharaatraatmakatvata: I
pramaanaanyeva mnavaadhyaa: smritayoapyanukoolata: ||32 ||

eteshu vishnoraadhikyamuchyateanyasya na kwachit |

atastadeva mantavyam naanyathaa tu kathamchana || 33 ||

Vaishnava Puranas are considered valid authority because they are based
on Pancharaathra Aagarna. Smrithis like 'Manusmrithi' are also considered
 Adhyaya-l - 43

authentic source of information because they are consistent with the Vedas -
which are self authoritative. None other than Vishnu is established as Supreme
in these authoritative texts.Therefore Supremacy of Vishnu has to be accepted
as True Tatwa. Nothing should be Understood contradictory to this.

Special Notes:
1. When Vaishnava Puranas are dealt separately in this verse; why should it
be said in the earlier verse 'aviruddham tu‘ — ls it not repetition? Definitely
not. Earlier sloka refers to Avaishnava Puranas while Vaishnava Granthas
are referred in this sloka. Just like Bharata and Pancharaathra, Purana
granthas are also in tune with Vedas; it being so they are mentioned
separately because the entire 'Purana prapancha' cannot be considered
authoritative. Only those parts which are in agreementwith the Vedas are
said to be ‘pramanas.’
2. All words like Rudra, Shiva primarily denote Vishnu relating basically to His
quality or action etc. Therefore even when their greatness appears to be
mentioned in the Vedas it must be taken in the sense that it relates to Vishnu
primarily.

Rest of the Shaastras are to mislead the undeserving - lillohaka.

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‘myrrfimflisfiwgfifizfimfifiu
‘wimfififiwqaaitariasralsis n ta n
mohaarthaananyashaastraani kritaanyevaaajna hare: |
atasteshooktamahgraahyamasuraanaam tamogate: || 34 ll
yasrnaat kritaani taaneeha vishnoktaizshivaadhibhi: |
eshaam yanna virodhi syaat tatroktam tanna vaaryate 1| 35 ||
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The other works like ‘Paashupataagama' leading to delusion have been

written only under the command of Hari for the attainment of hell by the asuras
(those who possess demonic qualities). Therefore, what is said in them have
to be rejected; in as much as they are done by Shiva as directed by Vishnu.
However whatever is not contradictory to Supremacy of Vishnu in these works
-

can be accepted as valid.

44 Shrr' Mahabhaamta Tamper-ya Nimaya

Special Notes:
1. Sri Madhvacharya has quoted from several such puranas facts about
establishment of Vishnu's Sopremacy.
2. Asuras who are intrinsically demonic have to be misled. Otherwise they will
prove to be terror. Such shaastras are known as 'Mohaka puranas.‘
3. However these puranas also establish Supremacy of Vishnu at several
incidences which can be accepted as valid authority.

Every sentence in Veda basically concludes only in establishing

Supremacy of Vishnu

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vishnuvaaclhikyavirodheeni yaani vedavachaamsyapi |
taani yojyaanyaanukoolyad vishnovadhikyasya sarvasha: [l 36 ll

Even those Vedic texts which seem to negate supremacy of Vishnu must
be construed consistently to establish Supremacy of Vishnu.

Special Notes:
1. ‘Janithota Vishno:‘ — Veda vaakhya has glorified ‘Pavamaana' as ‘father of
Vishnu.‘ This puts forth the defect that Vishnu also has birth.‘ However Vishnu
is cause for the entire creation — 'Jagatjanmaadhi kaarana.‘ He is 'anaadhi
mahaa purusha.’ They are established facts from the Vedas itself. Therefore
this phrase from Vedas should not be understood as construed. ‘Vishnu’
has to be understood in this context as ‘yajna’ (sacrifice) Shruti itself says
'Yajnyo vai Vishnu‘ -Then it can be realized that 'pavamaana' is origin for
sacrifice. Thus Supremacy of Vishnu is not affected by such interpretation.
2. Sri Vaadiraja Theertha in Bbavaprakaashika' says,
are: qafiemaaahenretaetfifiefimgm:
m'aatsfisielaarsrdeqe'fiaawefifinifiwrrm
somapavathe janithaa: matheenaam janithaa divo janithaa
prithivyaa: |
janithaagnerjanithaasuryasya janithendrasya janithotha Vishno:||
 Adhyaya-l - 45

‘Vishno: mathinaam janithaa' — One who gives ‘tatwa jnaana' related to -

Vishnu to deserving souls is ‘Pavamaana.' Therefore there is no question
of finding defect in Vishnu at this point. Shruti says ‘One who knows the
Lord in the right way can be cailed ‘pithaa.’ According to this definition
Mukhya Praana is father of Vishnu since he knows the Lord correctly.
Therefore in the verse ‘Janithotha Vishno‘ Mukhya Praana can be called
‘father of Vishnu.’ With this context Vishnu has no defects because he is
not really born.
In lncarnations He creates Moha

‘mfigs'rrfiiiifitziriiiflwftn
‘aaiguwrifismsiwfiwrniissfiq u 3w ||
avataareshu yath kinchacl harshayennaravaddhari: |
. tacchaasuraanaam mohaaya doshaa vishnorhi kwachit || 37 ||
What little of human similarity Sri Hari may exhibit in His incarnations is
5, aiso for the delusion of the asuras; for there is no kind of any blemish in Vishnu.
1' Special Notes:
'- 1. Episodes like separation from Sita makes Raama appear to be immersed
in sorrow. However these are play acts done by the Lord to delude the
demonic natured souls. Actually the Lord never ever experiences separation,
i.
E‘.
sadness or any kind of sorrow for that matter. '

If; 2. Good souls enjoy His leelas and get more devoted to Him while the evil
.H wicked souls find defects in Him and get deluded taking them far away
from Him.
Varieties of deluding acts by the Lord

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‘ammfifia'eiégamnfiiiram u 361i
‘Wistfiafiimflmi
‘mmwwm u as u
' ainatvam paaravashyam vaa veclhabhedaadikam tataa |
tataa praakrutadehatvam dehatyaagaadhikam thathaa || 38 ll
46 Shri Mahabhaamta Tantpnrya Nimaya

aneeshatvam dukhitvam saamyamanyaischa heenataam

pradarshayati mohaaya daithyaadheenaam Hari: swayam || 39 ||
Sri Hari himself for the delusion of daityas sometimes shows ignorance;
dependence; suffering pain; possession of physical body; loss of it; helpless
showing equality or even inferiority to others.

Sri Hari ls bereft of all defects

‘wwmfififiwrifimgvfi Earl
‘WWW: ll ‘d0 ||
na thasya kaschid doshoasti poornaakilaguno hyasau |
sarvadehaastharoopeshu praadhurbhaaveshu cheshvara:|| 40 ||

There are absolutely no defects in Sri Hari. In every incarnation He is

indeed completely full of good qualities.
The quintessence of the shaaslras

‘W=m1=iingmawnsiraa: l
‘niaiinaiiimiafimewim u we u
brahmaadhyabheda: saamyam vaa kutastasya mahaatmana: I
yadevamvaachakam shaastram taddhi shaastram param matam ||41||

How can such a supreme being have any kind of equality or be identical to
Chaturmukha Brahma and others? Hence, shaastras which teach this aspect
of the Supreme Lord are the highest scripturai authority.

Brahma Sootras are concluding shaastras

‘fiwimfiamrfiririiia'ig'gfiqan
‘WEEK-i saint: asifiivutm: u we ||

nirnayaayaiva yat proktam brahmasootram tu vishnunaa |

vyaasaroopena tad graahyam tathroktaa: sarva nirnayaa: ||42||
What was concIUsively propounded for this purpose in the Brahma Sootra
- by Vishnu Himself in his incarnation as Vyasa must be accepted.The teachings
contained therein settle all matters. .
 Adhyaya-l _ 4?

Greatness of Brahma Sootra

‘wwiasmai q fitswlai it WI
‘memwm
‘mtgneiwfaqfiiw: admin: I n vi ||
yathaarthavachanaanaam ca mohaartaanaam cha samshayam |
-_ apanetum hi bhaghavaan brahmasootramacheekrlupath
tasmaat sootraarthamaagruhya kartavya: sarva nirnaya: || 43 |l
The Supreme Lord composed the BrahmaSootra in order to clarify the
doubts caused by the expression of deluding statements which caused
l. misunderstanding of the authoritative texts. Therefore Brahma Sootra has to
be understood well before getting into the study of scriptures. Only then other
scriptures can be interpreted in the right manner.

Special Notes:
_,—_

1. Sri Madhvacharya, in the beginning of his work Brahma Sootra Bashya

Jag».

and Anuvyakhyana, has explained that Brahmasutra which is the conclusive

text of all shaatras was composed by Sri Vedavyasa, an incarnation of
1.. ,I 1m-

Lord Narayana Himseif.

The essence of Brahma Sootra

‘aimed gel: W || w n
‘sin: sag was “as a 1
‘lawnmfi (913 1153125161 inn || wt ll
. sarvadoshaviheenatvam gunai: sarvairudheernata || 44 ||
' abedha: sarvaroopeshu jivabheda: sadaiva ca l
i vishnoruktaani sootreshu sarvavededyataa tathaa [I 45 ||

‘Wigwmifigfiafiamnqtl
‘WWW n we u
taaratamyam ca muktaanaam vimuktirvidhyayaa tathaa |
- tasmadetataviruddham yanmohaartham tadudaahrutam 1| 46 ||
48 Shrr' Mahabhaamm Tuutparya Nirunya

Being absolutely free from all defects. possessing infinite auspicious

attributes, absence of difference among all His forms, difference from all the
jivas always. Being Subject of all the Vedas, gradation even among liberated
souls, Moksha only by obtaining jnana, are the doctrines of Brahmasutra.
Therefore whatever is opposed to these tenets is told only for the delusion of
demonic souls.
Special Notes:
1. The Lord being blemishless is dealt in the second adhyaya of Brahma Sootra
known as 'Avirodha Adhyaya.’ The Lord is full of all good qualities is dealt
in the first adhyaya known as ‘SamanvayaAdhyaya.’ The rest of the things
are also seen in several sutras. Some are given as examples.

Absence of difference among the different forms of the Lord is stated in

this sutra.
awmalsfiqteflnnféinsnb'fe
Na staanathopi parasyobhayalingam sarvafhra hl 3-2-11

Difference between jiva and paramathma.

fiaaiqiinfiP-n
Bhedavyapadeshaachaanya: 1 -1 -21

Prithagupadeshaath 2-3-28

Lord Vishnu is the Subject of entire Vedas.

Shaastrayonithvaath 1-1-3
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Tatvasamanvayaath 1-1-4

Gradatlon in Mukthi.
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lyadaamananaath 3-3-35
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Tanmana: praana uttaraath ' 4-2-4

Mukthi can be attained only through jnana.

Vldyaiva tu nirdaaranaath 3-3 48

Adhyaya- l , 49

‘militgunfiWfimieréuiwfifi
Wmufiwafifiiqeq || wan
‘tasmaad yeye gunaa Vishnograayhastye sarva yevat hi |
ityaadhyuktam bhagavataa bhavishyat parvani sputam ||471|

Therefore all those qualities of Vishnu described therein must be accepted.

The Supreme Lord Himself has said all this and more clearly in Bhavishyath
Purana.

Special Notes:
1. ‘anoraneeyaan mahato maheeyaan' Vedas thus describe Him as greater
than the greatest and smallerthan the smallest. The spirit is that one should
not ignore it and set it aside because they are contradictory.

Varaha Purana and Brahmaanda Puraana talk about Mohaka Shaastra

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‘sieeitrgmirfiigmerfaim 1| w n

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‘Wmmiwhefififivhf u e2 u
‘esha moham srujaamyaashu yo janaanan mohayishyati |
‘twam ca rudra mahaabaaho mohashaastraani kaarayaa ll 4B ||
'atathyaani vitathyaani darshayasva mahaabhuja |
'prakaasham kuru chaaathmaanamaprakaasham ca maam kuru'll49 ||
iti vaaraha vachanam brahmaandoktham tataaaparam
‘amohaaya gunaa vishnoraakaarashchareerataa 1| 50 ||
50 Shri Mahabhaamm Taatparya Nimaya

‘nirdoshatvam taaratamyam muktaanaamapi chochyate |

'etatviruddham yat sarvam tanmohaayeti nirnayaz‘ || 51 ||
‘Oh able armed Rudra l will soon create this delusion by percept or practice
which will mislead people (who possess demonic qualities). You also create
such deluding works showing what is absolutely false along with partial truth.
Proclaim your greatness and suppress my Supremacy.‘ This is said by
MahaVishhu to Rudra in Varaha Purana. There is still more authoritative saying
in Brahmanda Purana to the same effect. Anything against ‘tatwas' such as
‘Qualities of Vishnu; His form; His embodiment of Jnana and Aananda;
blemishlessness; gradation even among those who are liberated; is said to
be deluding statements. (Mohaka vaarthegalu)

Special Notes:
1. ‘Mona Shaastraani‘ means shasstras which impart wrong knowledge to
those who are intrinsically demonic. Eg. Krishna went to Kailasha to worship
Shiva to beget children.

2. ‘Atatya' means imagination which does not exist anywhere. Eg. Vishnu
went insearch of the origin of Shiva Linga. Such a thing does not exist at all.
3. 'Vitatya‘ means descriptions of attributes in a person where they do not
exist. Eg. In Shiva Purana Shiva calls Himself 'omnipotent.‘ However only
Vishnu is omnipotent.

4. According to Sri Vishnu's command Rudra composed 'F'aashupatha

shaastras' which oppose the supremacy of Lord Vishnu. Similarly such
shaastras were made by Dadichi n'shi and other munis. Therefore they are
not 'valid‘ shsaastras. Only shaastras which highlight Supremacy of Vishnu
is authentic because they are authentically determined facts. They are clear-
cut and straightforward.
5. Sri Rudra deva does not incur any sin from such acts because he is guided
by Lord Vishnu to do so.
Example from Skanda Parana

matsrrgarifififiiiwgmfisml
fifinifisfiaqaisimwmrhfimq u as u
. skandeapuktham shivenaiva shanmukhayaiva saadaram |
shivashaastraepi tad graahyam bhagavadshaastra yogi yatli 52 ||
 Adhyaya-l . 5l

In Skanda Purana Shiva has himself told this with authority and earnestness
to Shanmukha.Although these are words of Skanda Purana which is a Shaiva
Purana, when it is according to the shaastra of Sri Vedavyasa who is none
other than incarnation of Lord Himself, it is acceptable.
Are these Moi-lake?

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‘Ffiefili'nfifitaraiamsfierfiafiiflgfi: 1| w n
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'paramo vishnurevaikastajnaanam moksha saadanam |
‘shaastraanaam nirnayasthwesha tadanyanmohanaaya hi || 53 ||
‘jnaanam vinaa tu yaa mukti: saamyam ca mama vishnunaa |
‘teerthaadimaatrato jnaanam mamaaadhikyam cha vishnutazll 54 |l

'abhedashcaaschasmadaadeenaam muktaanaam harinaa tatha |

'ityaadi sarvam mohaaya kathyate putra naanyathaa' ll 55 ||

Shiva addresses Subramanya - Vishnu is the only Supreme Lord; realization

of Him (aparokshajnaana) alone leads to salvation. This is the settled view of
- .all the scriptures. Whatever is contrary is delusive. ‘That salvation can be attained
without true knowledge; my alleged equality with Vishnu; Knowledge can be
attained by mere visits to holy places of pilgrimage; My superiority to Vishnu;
identity of all souls; identity of released souls with Vishnu‘ - all this and much
more. oh son (Rudra addressing Subramanya) are stated only for delusion.
Not for any other purpose.
in Special Notes:
‘Q 1. Any statements which concede Vedas are accepted shaastras. Therefore
certain Skanda Purana Vachana is also quoted to establish Vishnu's
supremacy.
2. A father will always do good and say good things to his son. A father will
never cheat his son. Therefore when it is noted that these words are said
52 Shrl' Mahabhaamta Taalparya Nimoyo

by Rudra to his son Subramanya they have to be accepted as established

facts.

3. Theertha yatra (pilgrimage) is essential for cleansing of the mind and gaining
knowledge. Therefore it is said to be only a means to obtain knowledge.
Thus it cannot directly give Moksha. Only Direct perception of God will lead
to Mukti. Thus. such karmas only in help in pursuit of obtaining Moksha.
4. Shiva himself states that his work to be ‘Mohaka'. Therefore it is no way
opposed to Supremacy of Vishnu.
Padma Purana — Gives the secret behind Shiva pooja performed by Vishnu

Wt ‘magnet it its ‘Iii fififir g |

were" figurine Hat: || we ||
uktam padmapurane ca shaiva eva shivena tu |
yaduktam harinaa poorvamumaayai praaha taddhara: || 56 l]
In portions of Padma Purana relating exclusively to Shiva. Shiva has himself
narrated to Uma. his consort. what was earlier told to him by Sri Hari.
Boon bestowed on Shiva by Vishnu

‘WWWWBHI'WI
‘Mgfiwmmwifig || hell
‘mihqtfetfiwfiismrrligwrgm
‘stemmfiamqfifimw’ || a4 1|
'twamaaraadhya tathaa shambho graheeshyaami varam sadaa |
‘dwaaparaadau yuge bhootwa kalayaa maanushaadishu || 57 ||
‘swaagamai: kalpitaistvam cha janaan madvimukhaan kuru |
‘maam cha gopaaya yena syaath srishtireshotharaaclaraa’ I] 58 ||

(Sri Hari tells Shiva) ‘Hey Shambhu,‘ during Krita, Treta. Dwapara yugas I
will be taking birth with one amsha in man and will always worship you to earn
boons. With certain shaastras of yours, make men to turn away from me (make
them forget me). Because of this those demonic souls, who took up to the right
knowledge in Krita and Treta Yuga, which were golden period for True Knowledge.
l will now take up to these ‘Mohaka shastras' leading them to hell.
_ Adhyaya-i _ 53

Special Notes:
1. Padma Purana is a Saatvika Purana. Yet it has two kaandas namely ‘Poorva
Kaanda' and 'Uttara Kaanda.‘ ‘Poorva Kaanda‘ does not talk about
Supremacy of Vishnu. In fact it is opposed to five 'saatvika puranas'.
Therefore it can be known as 'Poorva paksha.’ 'Uttara kanda' which is in
tune with 'saatvika puranas' is 'Siddantha.‘ The above quote what Shiva
has told Uma is in the ‘Poorva Kaanda‘ itself which is supposed to highlight
‘Shiva as Supreme.’ Yet it supports 'vaishnava shaastras.‘ As said earlier
Shiva is talking to his dear consort Uma. Therefore it has to be accepted
as words of truth.
None of the Vaishnava Shaastras tell about supremacy of others

Hammetmm
aisigsafiswfigwfifiwgfifim || as ||

na ca vaishnavashaastreshu vedeshvapi hare: para: |

kwachiduktoanyashaastreshu paramo vishnureerita: ||591|
Vaishnava Shaastras and also in Vedas. there is absolutely no mention of
someone greater than Sri Hari. However 'avaishnava shaastras' also mention
of supremacy of Sri Hari in many places.

Special Notes:
Vaishnava shaastras talk only about Supremacy of Vishnu. Shaiva Shaastras
talk about supremacy of Vishnu at many places. Thus Vishnu's Supremacy
which is said by majority of the shaastras has to be acknowledged.

Vedas are flaw less

ammaawi wafisfii
éigsqfifévgmimigsqitw || a: 1|
nirdoshatvaacha vedaanaam vedoktam graahyameva hi |
vedeshu ca paro vlshnu: sarvasmaadhyuchyate sadaa || 60 l|

.\ Vedas are said to be flawless as they are free from all human infirmities.
- Therefore entire Vedas have to be accepted. Vedas always hail the Supremacy
- ofVishnu.
54 Shn' Mahabhaarata Taatparya Nimaya

Veda vaakhyas which hail Supremacy cf Vishnu

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‘fiifiwfififiwlfifiiqtlhiarfihfiantfimq’ u at ||

‘asya devasya meeldusho vayaa

vishnureshasya prabhruthe havirbhi: |
‘vide hi rudro rudriyam mahitvam
yaasishtam vartirashvinaaviraavat' Ii 61 ||

This mantra is in Rg veda 7-40. is it not because Rudra having offered

‘havis' in the sacrificial fire to such a Vishnu who is the Bestower of all the
'purushaarthas' desired by the devotees; always steadfast in His commitments;
having ‘kreedadhi gunas'; standing different from the entire cosmos; Vishnu
being known as ‘A’ kaara vaachya' has obtained the position of ‘ahamkaara
tatwabhimaani' and obtained the great position of being ‘Rudra?’ Hey Ashwini
devatas, you also similarly obtain the privilage of sharing the sacrificial offering
by worshipping Vishnu.

Special Notes:

1. The great Rudra who is well informed and experienced has also obtained
his position only after worshipping Vishnu. That being so what can be said
about Ashwini devatas who are much lower in the hierarchy of devatas.
There is no second thought that they also attain their status only by
worshipping Vishnu.
2. Slokas from this to no 74 are ‘shruthi vaakhyas.’

‘alt at "as gwi Ti r W I

‘Iimnfinelgfigfifimisaniagfifigfim’ n as 1|
‘stuhi shrutam gartasadam yuvaanaam
mrigam na bheemamupahantumugram’ |
‘yamkaamayentam tamugram krunomi
tam brahmaanam tam rishim tam sumedhaam’ || 62 ll

‘Hey Rudra, Praise that young and fierce Narasimha well known in the
Vedas, who dwells in the heart and who is determined to kill all the wicked
Adhyaya-l 55

ones.‘ ‘Whomsoeverl choose to make a Rudra. a Brahma, or a rishi of great .

intelligence, I make him such.‘

Special Notes:

1. The first half of the sloka belongs to ‘Rg Veda‘ told by Grutsamada rishi.
Second half is 'Ambruni Sooktha' of Rg Veda told by Sri Lakshmi.
2. Narasimha roopi Lord is said to be indwellerof Rudra (antharyaami), He is
described to be worshipped by Rudra; Demons who obtained bocns from
Shiva and others were destroyed by Narasimha; Thus Narasimha is different
from Rudra and much higher in level and thus He is Supreme.

3. lt can also be concluded that when Brahma, Rudra and others are under
the control of Mahalakshmi consort of Vishnu, there need be no doubt
regarding the Supremacy of Vishnu.

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‘sigafirstsmandisrsmas'hsh’ use n
'eko naarayana aaseen na brahma na cha shankaraz'l
‘vaasudevo vaa idhamagra aaseen na brahma naca shankara:' || 63 ll

During 'Pralaya' Narayana alone existed; Chaturmukha Brahma or Shiva

did not exist; Vaasudeva alone was there during the beginning of the creation;
not Brahma not Shiva.

‘mm:mfiamfimhmfigisia'antfirql
‘aarfimigumfifitgrfitamwnmmgfifi’ n av ||
‘yadaa pashya: pashyate rugma varnam
kartaarameesham purusham brahmayonim |
‘tadaa vidwaan punya paape vidhooya
niranjana: paramam saamyamupaiti’ l| 64 ||

When the jiva perceives the Lord directly - who is golden hued creator;
supreme; progenitor of Chaturmukha Brahma who is full of the six attributes;
consort of Mahalakshmi who is above Brahmaadi devatas; at that time, he
becomes enlightened; shakes of all the merits and sins of his past deeds;
56 Shrr' Mahabhaamm Tuarparya Nimaya

becomes unaffected by his future deeds; and attains a sorrow less state; full
of eternal bliss; and gets rid of all ignorance and overcomes samsaara.

Special Notes:

1. Jiva attains Moksha only after direct perception of the Lord. Vishnu is full of
qualities. He is not Nirguna. Therefore in Mukti, thejiva, becomes like Him
only in very limited aspects and does not equal to Him totally nor become
one with Him. This is being conveyed in this sloka.|n this sloka 'pashya'
means 'jiva'; ‘Purusha' means ‘Paramaath ma full of auspicious attributes‘;
‘Brahma yoni' means cause of Chaturrnukha Brahma; ‘Niranjana' means
bereft of ignorance‘; 'Pararna saamya' means equality only in certain
aspects like attaining a sorrowless state; enjoying full eternal bliss; and
getting rid of all ignorance and overcoming samsaara.

‘fiasfifttigsmtqfiMI
‘fist-git salamaavrrficfim’ u as u

‘yo vedam nihitam guhaayaam parame vyoman j

‘soashnute sarvaan kaamaansaha brahmana vipashchitaa' j| 65 ||

This shruthi is in ‘Taitareeyaopanishad.' One who realizes the Lord seated

in the space of the heart (hridpadma), such a person according to his innate
capacity (yoghyate) enjoys everything along with the Lord who is 'sarvajna.‘

Special Notes:
1. There is differenciation between ‘jiva' and 'paramathma' even in Mukti. It is
indicated by saying 'Brahmanaa saha’ (with Brahman) Jiva enjoys equal to
his intrinsic capacity which is in no way eq ual to that of the Lord. Thus there
is no second thought about the Vedas preaching only difference.
2. 'Saayujya Moksha‘ is bhoga obtained by certain souls in which they enjoy
everything the Lord enjoys. Even such jivas cannot attain 'bhoga'of Lakshmi.
3. A person who attains ‘aparoksha jnana' perceives the Lord like ‘lightning’
hardly fraction of a second. Devatas will perceive the Lord like the Surya
mandala. Rudra will perceive like the reflection in the mirror. Only
Chaturmukha Brahma will perceive Him with clarity.
 Adhyaya- l - _ _ 57

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‘Mmfifiaafiahfihwqwmr use"
‘triafiwtrrefihtegwdgafirhrrmfi
‘amaisemfémqfimtqsgfimfi’ 1| w u
'pragaa nvasya mahato mahaaani
satyaa satyasya karanaani vocham' |
'satyamenamanu vishvve madanti
raatim devasya grinato maghona:' || 66 1|
‘yacchiketa satyamith tanna mogham
vasusyaarhamuta jetota dhaataa |'
‘satya: so asya mahimaa
grine shavo yajneshu vipraraajye' || 67 ||

Supreme Sri Hari is the creator, sustainer of the cosmos. He is Truth

. {Paramaarthika satya). All His acts. His sense organs, body limbs. are all
' 'Paaramarthika Satya.‘ l declare them as such. Indra who worships Him is
. '5 blessed with the three worlds by defeating Bali. This is understood by all devatas
' as real truth (paramaarthika sathya). Knowing this they are happy.

\ What Shri Hari has created is true indeed and not illusory. In fact it is very
' much to be coveted. It was obtained after conquest from (Bali and others) and
. given to (lndra). His greatness declared in the Vedas is true. in obtaining greater
' happiness. l praise Him in all the important sacrifices performed by Brahmanas.

Special Notes:
1. This mantra is in Rg Veda — 2-15.
. 2. These two verses have been commented upon at great length by Sri
Vaadiraja Swamy. These Vedic texts show not only the reality of the limbs;
attributes etc. of the Lord but also His deeds and refute the doctrine of
illusion preached by others. The reality is one pervading the three periods
of time — past, present and future — and is natural to Him who is eternally
true. The verse no 66 may also be interpreted to show that the instruments
of His action are something superhuman, as befitting one as Omniscient
and Omnipotent.
58 Shrt' Mnhabhaaram Taatparya Nirnaya

3. The three particles 'pra‘ 'gha' and 'nu' are used to show the eternal variety
of His deeds and affirm it positively and prove that other Vedic texts also
should be construed consistently with this. The word ‘Satya' used in the
beginning and in the end also affirms such reality. Sri Vaadiraja Swamy
points out that the Lord got back this world from Bali and gifted it to Indra. If
the world was unreal the gift therefore would be fraudulent. But the Lord
cannot be accused of such a thing. The world is real. indra was delighted
and other Devatas were happy and praised Him and His deeds.
Pancha Bheda is established

‘nan swim n5 sen shamiifiiat |

‘aafifitfrrrhaiizmaiafiflfi'tm li§6 1|
‘satyaa vishnorgunaazsarve satyaa jiveshayorbhidaa |
‘satyo mitho jiva bheda: satyam ca jagadheedrisham’ || 68 ||
Vishnu's all qualities are real. The difference between the Lord and the
jivas is true. The difference between souls is true. Such a world is real.

Special Notes:

1. Vishnu‘s attributes are infinite. Not only that it is also true. Each soul is
different from the other. This difference is also true. The world is true. If the
world is illusionarv. then won't Vishnu's work of creation become false?
This question is answered in this manner.
Vishnu is swagatabheda vivarjita

‘amen wrrirfififififiriaqawqarql
‘Wismaqirsriqaitatrafiqa: || as ll
'asatya: swagato bhedo vishnornaanyadasatyakam I
'jagath pravaaha: sathyoayam panchabheda samanvita:' || 69 ||

Difference among Vishnu's attributes, His limbs, His incarnations etc is

not true.(asatya). Everything else is trueThe cosmos with Pancha Bheda is
true. (sathya).

Special Notes:
1. Vishnu is ‘swagatha bheda vivarjita.‘ It means in respect to Vishnu there is
no difference among His incarnations. His limbs, His attributes etc.0nlv the
Adhyaya-l $9

ignorant see such difference. This difference is ‘asatya.’ This creation which
can be experienced by all is 'satya.’
2. As the cycle of creation is a continuous process it is called 'jagath pravaaha.‘
Every creation is real.
Five fold difference

‘mam-m WI
‘m a asifiilfimflw 1| is: ||
‘W \‘RT {fi film: m Him: l
‘Waaéiufimmwflii'a uwz ||
‘jiveshayorbhidaa caiva jiva bheda: parasparam |
‘jadeshayorjadaanaam ca jadajivabhidaa tathaa‘ || 70 ll
‘pancha bhedaa ime nityaa: sarvaasvasthaasu sarvashazi
‘multtaanaam ca na heeyante taaratamyam ca sarvadaa‘ || 71 ||
Difference between ‘Jiva and Eeshwara‘; Difference between 'jiva and
jiva’; Difference between ‘Jiva and jade‘; Difference between ‘jada and jade’;
Difference between ‘jada and Eeshwara'; - These fivefold differences are eternal.
lt is popularly known as ‘Pancha Bheda.‘ They are applicable at all times and
all conditions (during creation sustenance and destruction). The difference
remains even after attaining Mukti.

Special Notes:

1. This sloka stresses about 'Pancha Bheda' and gradation among everything
created.
2. T:1..x will not change for any reason.
3. The gradation exists both in creation and Mukti.
Devataa Taaratamya

‘iilfim ugwmmfiim fimifim |

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‘E:Wfi=n§iHT:l1flflufiflm || we ll
‘itshithipa manushyagandharvaa devaashcha pitarashchiraa: |
‘aajaanajaa: karmajaashcha devaa inclra: purandara:
‘rudraf saraswatee vaayurmuktaa; shatagunottaraaz’ || 72 ll
 60 8hr!‘ Mahabhaamta Taatparya Nimaya

Manushyottemas, Emperors; Manushya gandharvas; Deva gandharvas;

Pitrus and Chira Pitrus; Aajaanaja Devas Karma Devas; Daksha; (Brihaspathi)
and Indra; Rudra; Saraswati and Vaayu are mukthas in this order. They are
higher by hundred gunas (merit) respectively to their preceding class.
Special Notes:
1. ‘Kshithipa' includes Manushyottamas.
2. Just like there are two divisions in ‘Gandharvas'. ‘Pitrus' also have two
divisions. But they are equal. Gandharvas are not so.
3. 'Aajaanaja Devatas' are Devas born in the family of Devas. Howeverthey
are not popularly known. They are also called ‘anaakhyaata Devas.‘
4. ‘lndra' in this sloka refers to ‘Daksha Prajaapati' and 'Brahaspati'.
‘Purandara' refers to Devendra.
5. ‘Devagandharvas' are above Manushya Gandharvas.And among them
hundred are equal to Aajanajas and eight are equal to ‘Karmaja Devatas.’
6. Among the ‘Pitrugalu' otherthan eight of them, the rest are less by hundred
attributes to 'Aajaanaja Devatas.‘ Seven of them are equal to ‘Karmaja
Devatha.‘ Vishwamithra is equal to Vasisihta Maharishi.
T. ‘Manushya Gandharvaru’ and ‘Devagandharvaru' both are known as
'Devadhootas.‘ 'Devagandharvas‘ are directly instructed from Devatas;
'Manushya Gandhalvaru’ receive instructions through others.

Brahma and Vaayu are Equal - Similarly Garuda, Sasha and Rudra are equal

‘at aim a Inga sir-it mas-rm

‘Qifiimntfiqiraarlaqangamm uni ||
eko brahmaa ca vaayushcha veendro rudra samastatha |
'eko rudrastathaa sesho na kashchid vaayunaa sama: || 73 ||

Greatness of Lakshmi Narayana.

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' ‘mukteshu streestathaa vaayo: sahasragunitaa gunaizl
‘tatoananta uuno vishnur nakashchith tatsama: sadaa ‘ ll 74 ll
Adhyaya- l - 61

Brahma and Vaayu are said to be identical. Garuda is equal to Shiva;

Shiva and Sesha are the same; Even among the released souls there is none
equal to Vaayu; Lakshmi Devi excels Vaayu in qualities counted multifold;
Vishnu is infinitely superior to Lakshmi. There is none ever equal to Him.
Special Notes:
1. Brahma and Vaayu belong to the same class. Because of the position
Brahma appears a little superior. One who is ‘Vaayu’ in the present ‘kalpa’
(creation) attains position of Brahma in the next 'kalpa.’ He attains ‘Mukti'
as Brahma. Both are said to be best among all the 'jivas.‘ They are called
'Jivotthamas.‘

‘Brahma Vaayu' are said to be identical because ‘Vaayu Deva‘ attains

‘Brahma padavi’ in future. Therefore they are equivalent. They are not the
same person. They are called 'Parashu kla Traya‘ — meaning absolute purity.
(‘Shiva Sesha' is also said to be ‘One’. Even in this context it has to be
understood that Shiva obtains the position of Sesha in future ‘kalpa.’ )

Similarly Bharati and Saraswati consorts of ‘Vaayu' and ‘Brahma'

respectively are equivalent. The 'jiva' which is ‘Bharati’ in the present creation
obtains the position of Saraswati during the next creation and attains
Moksha. They also belong to the class of ‘Para Shukla Traya.‘

Although they are equivalent they are different from each other.

"Lakshmi' is superior to Brahma and Vaayu in multifolds — Not just by

hundreds or thousand attributes. She is very much superior to them.

'Sahasram' means ‘One Crore time-s.’

The knowledge about this hierarachy is very important. This knowledge

leads to Moksha. Each devata's position in the gradation chart has to be
well recognized and worshipped according to that status. Not more; not
less. Each devata has the Lord as the inner dweller in them.

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ityaadivedavaakhyam Vishnorutkarshameva vaktyucchai: l
taatparyam mahadatretyuktam yomaamiti swayam tena || 75 ll
62 Silu'ii Mahabhaarata Taatparya Nirnaya

Not only Veda vaakhyas loudly proclaim Supremacy of Vishnu other

Bhagavat vachanas also declare Supremacy of Vishnu. The Lord Himself as
Krishna in the Bhagavad Gita has said ‘He who understands me thus as
Supreme‘ which confirms the purport of Vishnu‘s Supremacy.

Special Notes:
1. Bhagavad Gita sloka 15lh chapter 19"‘ sloka which deciares Supremacy of
Vishnu is thus '
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Haifiiiiwfiei Hinder HRH 1|
yo maamevamasamoodo jaanaathi purushotthamam
sa sarvavidbhajathi maam sarva bhaavena bhaarata ||

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bhoomno jyaayasvamithyuktham sootreshu nirnayaath thena |
tathpreethyaiva sa moksha: praapya stenaiva naanyena || 76 ||

In ‘Brahma Sootras‘ comprising of several ‘Sootras' Sri Hari as Sri

Vedavyasa has Himself declared as His confirmed opinion that among all the
other attributes mentioned in the Sootras, it is the most commendable to
contemplate Him as the Supreme Lord possessing the highest attributes.
'Moksha‘ can be attained by the ‘jiva' only by His grace and only through Him
and not through any other means or Devatas.

Special Notes:
1. As Sri Krishna has said in Bhagavad Gita which is the best among the
'Nirnaya grantas' (deciding grantas); Sri Hari as Vaasishta Krishna
(Vedvyasa) has declared it in Brahma Sootras. As Bhagavad Gila is best
among ‘Nirneya grantas' ‘Brahma Sootra‘ is best among 'Nirnaayaka
Shaastras.’ Quoting these two shaasltras Sri Madhvaoharya states that
Supremacy of Lord Vishnu is the quintessence of all 'shaastras.‘
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‘Om Bhoomna: krathuvatjyayasthvam tathaa ca darshayathi OmI
31359 Brahma Sootra
Adhyaya- l 63

2. The meaning of this is elaborated by Acharya Madhva in ‘Brahma Sootra

Bhashya' and Sri Jayatheertha in ‘Tatva Prakaashika' and 'Mayavaada
Kandana Teeka.‘
Sri Vaadiraja Swamy in 'Bhaava Prakaashika‘ has given examples of the
following Sootras' for 'Sootreshu'
a. Janmaadyasya yatha: 111i‘!
b. Dhyubhvaadhyaayathanam sva sabdaath 1131'1
o._ Aksharamambharaanthadhruthe: ‘USHO
d. Sarvopethaa cha thatddarshanaath 2!1i31
Several shruthis have declared that Moksha cannot be obtained without
the grace of Lord Vishnu.
Moksha only with Sri Hari's grace

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‘afifiwqgfiaamfiw amtfiqgaagtamj || es ||
‘naayamaatmaa pravachanena labhyo
na medhayaa na bahunaa shrutena |
‘yamevaisha vrunute tena labhyastasyaisha
aatma vivrunute tanum svaam’ || 77 I]
This Lord cannot be reached by constant teaching; by sharp intelligence;
or by deep learning; by constant hearing. Whomsoever He elects (as His own
on account of knowledge of His Supremacy) is accessible only to him. To him
this Supreme Lord reveals His natural intrinsic self of bliss.
Special Notes:
1. The above quote from ‘Katopanishad' is given to afflrm that 'Moksha' can
be obtained only with 'Bhagavad Preeti‘ and not by any other means.
2. 'Varana’ means accepting as His own.
3. Although ‘teaching’ etc. are great saadhanas in knowing about the Lord;
finally the Lord has to be pleased. Without this it is impossible to attain
Moksha-
Only Vishnu bestows Moksha

‘Wamfiwmaaagam
‘Waifiamfigfiwfnimqaa
64 Skrt' Mahabhaaram Taatparya Nimaya

‘ =. . i f . l

-
‘fistasfifimfiawammi use"
_‘vishnurhi daata mokshasya vaayushcha tadanujnyayaa'
‘mokshojnaanam ca kramasho muktigo bhoga eva ca‘ |
‘uttareshaam prasaadena neechaanaam naanyataa bhavet’
‘sarveshaam ca harernityam niyantaa tadvashaa: pare‘ ||78||
Vishnu is indeed the only bestower of Moksha. And under His command
(Sri Lakshmi) Vaayu can give Moksha. Moksha. Jnana, enjoyment in Mukti
are obtained by lower order of beings only with the grace of the higher ones
according to the gradation. Not otherwise. Sri Hari is ever the ruler and the
rest are all under His control.

Special Notes:

1. 'Cha' denotes that Sri Lakishmi can give Moksha under the command of
Vishnu.
2. ‘Vaayu Devaru’ gives Moksha means he prays to Lord Hari and
recommends for Moksha.
Ways to attain Moksha (Moksha Saadhana)

‘mart ash as afiasi alarm |

‘mfiwamfifigfimmw no». ||
‘taaratamyam tato jnyeyam sarvocchatvam harestathaa |
‘etad vinaa na kasyaapi vimukti: syaath kathanchana' l| 79 ll
One must well understand the supremacy ofVishnu and gradation among
the others. Without this knowledge it is impossible to attain Mukti.

Knowledge about 'Pancha bheda‘

(five fold difference) is indispensable

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‘panchabhedaamshcha vijnyaaya vishno: swaabhedameva ca l
‘ ‘nirdoshatvam gunodhrekamjnaatvaa muktirana chaanyathaa' || 80 ll
Adhyaya- l . , 65

Having understood the five fold differences, Non difference between Vishnu’s
forms; Knowing Him as biemishless; He is full of auspicious qualities will only
lead us towards Mukti and not otherwise.

Special Notes:
1. Non difference in Vishnu's forms is known as ‘swagatha bheda vivarjita.‘ it
means there is no difference between His different forms; His attributes;
and His actions.
It is essential to possess rig ht knowledge about Sri l-lari

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‘azfiaiwm mmgfiastam || at ||
‘avataaraan harerjnaatvaa naavataara hares hcha ye |
‘tadaaveshaamstathaa samyag jnaatvaa muktirnachaanyathaa’ ||81 ||
The right knowledge about Sri Hari’s avataras and also to know which are
not His avataras; to have correct knowledge about His 'aayesha avataaras'
ie. His special presence in certain Devatas at certain times is absolutely essential
to walk in the path of Moksha and attain it.

Special Notes:
1. 'Cha' denotes that other Devatas avataras also has to be known in the right
manner.
Creation etc. takes place only through Sri Hari

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‘srishtirakshaahritiinaananiyatyajnaana bhandanaan |
‘moksham cha vishnutastveva jnaatvaa muktirna ohaanyathaa' || 82 ||

The knowledge that Creation, Sustenance, Destruction. Knowledge, Control,

release, ignorance,and bondage are all done by Vishnu leads to Moksha and
not cthenivise.
Special Notes:
1. The right knowledge that every action is done only by Vishnu is Moksha
Saadhana. Not a single action should be considered to be done by some
66 Sim‘ Mahabhanmm Tamper-ya Nirnaya

other Devatha. Others perform only with His permission and initiation. They
do not do it independently as pertheir own wish.

2. This is the meaning of ‘janmaadasya' (Brahma Sootra 1.2.2)

Knowledge of Vedas and other Shaastras are essential

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‘vedamscha pancharaatraani sethihaasapuraanakaan |
‘jnaatvaa vishnuparaaneva muchyate nanyataa kwachith' || 83 ll
Vedas. Pancharaatra Aagamas, lthihaasas(Moola Raamayana,
Mahabhaarata) Puranas are all ‘sat shaastras' which deal only about Supremacy
of Lord Vishnu. A person who has understood this well attains Mukti; not
othenrvise.

Special Notes:
1. This sloka reflects the meaning of Brahma Sootra — ‘Shaastra yonithvaath'
‘ad hyayana maathravatha:'
Characterectlos of Bhaktl

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‘aerufiafifisiaawgfimiamm u av u
‘maahaathmyajnaana poorvastu sudrudha: sarvato adhika: I
‘sneho bhaktirtiproktastayaa multtirnachaanyathaa' || B4 ||
‘Bhakti' is defined as intense unwavering affection towards the Lord
surpassing everything else with right knowledge about His greatness. Moksha
can be obtained only through such devotion and not otherwise.

Special Notes:
1. Till now all the slokas have dealt with ‘knowledge about God.‘ This sioka
talks about the qualities of .Bhakti.‘ This gives an excellent definition for
‘Bhakti.’ Only Acharya Madhva has stated the utmost importance of Bhakti
to attain Moksha. Chandrikacharya (Sri Vyasaraja Swamiji) has said-
‘Amalaa Bhaktis ca tat saadhanam' — pure devotion is the only means.
Adhyaya- l - . _ _ 67

2. What is 'mahaathmyajnaana'? 'sandhye srishti raaha hi' — as said in the ‘

Saadhana adhyaaya of Brahma Sootra — He is the creator of the beautiful
world of dreams and makes us happy; takes us into the world of deep sleep;
and also bestows happiness during state of awakening. When we realize
that He protects us like our father and mother; our affection towards Him
will automatically increase. Therefore knowledge about God in the right
perspective is absolutely essential to develop devotion.

‘sarvathodhika' -Affection towards Sri Hari should be above all ie wife.

children, objects of desire etc.
‘Sudruda' means it should be unaffected even in death.

Sri Jayatheertha has defined Bhakti in his work ‘Sriman Nyaya Sudha.‘ lt is
classical and the best definition given for 'Bhakti' in the entire world of
literature.

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parameshvara bhaktir naama niravadhika ananta anavadhya
kalyaana gunathvajnaana poorvaka: svaatmaatmeeya samasta
vastubhyoneka gunaadhiko antaraaya sahasrenaa
phyapratibhaddho nirantara prema pravaaha:
Continuous flow of affection is the pinnacle of Bhakti. Bhakti should be
uninterrupted flow of affection with the correct knowledge about God regarding
His infinite auspicious qualities and know Him to be blemishless. The affection
placed in God should surpass every other retation. lt should be unwavering in
spite of obstacles and hurdles. This is True Devotion.

'Jivas are three types‘

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68 Shrr' Mahabhaarata Tnal'parya Nimaya

'trividhaa jivasangaastu devamaanushadaanavaa: |

‘tatra devaa muktiyoghyaa maanushotamaastathaa’ ll 85 ||
‘madhyamaa maanushaa ye tu sritiyoghyaa: sadaivahi |
‘adhamaa niyamaayaiva daanavaastutamolayaa: ‘ || 86 ||
Jivas are classified into three groups as ‘Devas, Manushyas. and Asuras.‘
‘Devas' and 'Manushyottamas’ are eligible for‘Mukti.' 'Manushya Madhyamas’
(middle placed manushyas) are always ‘Nithya Samsaaris‘ (they are caught in
the cycle of sorrows and joys). Likewise 'Danavas‘ and inferior Manushyas
known as ‘Manushya adhamas' are destined only to 'tamas' (hell).

Special Notes:
1. -'Jivas' are eternal. The three classification of the 'jivas' exist from time
immemorial to eternity. This classification is intrinsic. it is always present in
the ‘jivas.‘ This is not created by God. Howeverthey are underthe control of
God. They are dependent on Him for everything. The classification as
‘Saatvikas,‘ Rajasas' and ‘Taarnasas' exists always. ‘Satvikas are eligible
for Mukti.‘ They attain 'Vaikunta Loka' after Mukti. ‘Raajasas' are forever
caught in the cycle of ‘Samsaara' with both joys and sorrows. 'Taamasas'
go to darkest hell. These are quoted in Veda Shaastras.
2. ‘Niraya' denotes Hell. As this sloka refers to ‘tamoyoghyas' the ‘niraya’
referred here means ‘tamas.‘
3. ‘Tamas' is of two types. ‘taamisra' and 'Andhataamisra.'. Darkest hell is
'Andha taamisra.‘ A Little lighter one is 'taamisra.‘ ‘Nir — aya‘ means from
where one can never get up. 'Manushyadhamas‘ and certainjivas inferior
to them fall in ‘Tamisra,’ while very much inferiorjivas. Kali, Viprachithl and
other most wicked daanavas etc. fall into 'Andhataamisra.‘ They remain
there experiencing only sorrows for the rest of the time. It is a place of total
darkness and ignorance. Their hatred for Vishnu is deep.
4. 'Jiva sangha‘ means groups of ‘jivas'. In each group there are infinte 'jivas.‘

Primary saadhana for Mukti and Tamas.

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Adhyaya- l - 69

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‘mnriirwnw'rfifiaimwfi || ca ll
‘muktirnityaa tamaschaiva naaavruti: punaretayo:|
‘devaanaam nirayo naasti tama'schaapi kathanchana' || 87 ||
‘naasuraanaam tathaa mukti: kadaachith kenachith kwachith |
'maanushaanaam madhyamaanaam naivaitadh dwayamaapyate' I|88 ||

'Mukti' as well as ‘Andantamas' is eternal and there is no return from there.

Devatas will never ever go to 'tamas orAndantamas'. Similarly ‘Danavas' will
never attain Mukti. ‘Nithyasamsaaris’ who are mediocre manuushyas get neither
of them.

Special Notes:
1. 'Mukti‘ as well as ‘Tamas’ is eternal. ‘Mukti' is attaining Vishnu lokas. There
are three Vishnulokas namely ‘Ananthaasana', Swetha Dweepa' and
'Vaikunta.‘ Being there in the presence of the Lord is Mukti. This is attained
only by ‘Satvika jivas‘. It cannot be attained by 'Tamo yoghya jivas’ and
'Manushya madhyama and adhamajivas.‘ ‘Devaz' denotes ‘Saatvikas.’ Just
as 'Vaikunta' is permanent for ‘Saatvikas' ‘Tamas' is permanent for ‘Tamo
yoghyas.‘ Shrutis say that those who reach these places never return - ‘Na
cha punaraavarthate.’
Just like ‘Saatvikas' and 'Taarnasas' attain 'Mukti‘ and ‘Tamas’ after
destruction of their 'Linga deha', 'Nithya samsaari‘ also has destruction of
'Iinga deha' and experience cycle of joy and sorrow permanently. Forthe
question as to why it is not mentioned ‘Vaadiraajiya' says — For ‘nithya
samsaaris‘ although their experience ofjoy and sorrows is intrinsic; as it is
said - ‘Tridiva Niraya Bhugocharaan'- they keep rotating between ‘naraka;
swargha, and bhoomi.‘ They do not have a permanent place of no return.
Therefore they are not mentioned separately.
The last Brahma sootra says - 'anaavruthi: shabdaath anaavruthi:
shabdaath,‘ — there is no return to samsaara for Mukta jivas.Similarly 'Tamo
jivas also have no return.
4. Those who go to ‘Swarga'and ‘Naraka' return to Bhoomi after they have
experienced their fruits of karmas. — 'Ksheene punye marthya lokam
vishanthi; says the Bhagavad Gita.
70 Shrl' Mahabhaarata Taatparya Nr'maya

Definite qualities of 'asuras' to attain ‘tamas.'

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‘asuraanaam tamapraaprtirstadaa niyamato bhavetl
‘yadaa tu jnaanisadhbhaave naiva gruhnanti tatparam’ ll 89 ||
In spite of having 'jnaanis' who can enlighten, those who still do not learn
about the Supreme Narayana; such Asuras definetly attain Tamas without fail.
Special Notes:
1. Sometimes 'Sath Sangha' may not be available. Thus higher category ‘Jivas’
may not have the opportunity to learn ‘Tatvajnaana.’ Therefore we cannot
conclude that they are not 'Mukti yoghyas.‘ That is why it is said — 'Jnaani
sadhbhaave.‘ But if they get an opportunity they will definitely make use of it
without fail.
However in spite of having learned people who can enlighten on ‘Bhagavad
Tatva' if one does not make use of the opportunity to learn ‘tatvajnaana'
such 'jivas' can be classified as ‘Tamo yoghyas.‘ They also do not repose
faith in ‘jnaanis' and develop hatred towards Vishnu. For such jivas ‘Tamas’
is guaranteed.
It is not possible to know the intrinsic nature of a person. Only ‘Aparoksha
jnaanis' can at times know the nature of certain souls. However they will
also not reveal it to others. It is impossible to classify a ‘jiva’ while it is in
samsaara. On the other hand it can be guessed to a certain extent the
nature of a ‘jiva' by its behaviour, its thoughts, values etc. That is why Acharya
Madhva has said that in spite of having ‘jnani ifa person remains indifferent
to ‘tatvajnaana' there is a chance he may belong to 'tama‘ group of 'jivas.‘
Great gurus like Bhishma and Drona; Naarada rishi; well wishers like Vidura,
parents and finally Sri Krishna everyone tried to preach 'Tatvajnaana‘ to
Duryodhana. However he never got convinced. He was destroyed. They
are fine examples of 'Tamoyoghyas.‘
‘Aparoksha Jnaana can be obtained only through ‘Bimba upaasana.‘

‘aarglaaatmatwsrwwfisfei
‘Wwaatwam || so ll
Adhyaya- l . I 7l

‘tadaa muktishcha devaanaam yadaa pratyakshago Hari: |

‘swayoghyayopaasanayaa tanvaa tadyoghyayaa tathaa' ||901|
Shri Madhvacharya in this sloka says that 'Upaasana’ (worship) when
completed in accordance to their individual personal eligibility by the Devas
and other Mukti yoghya jivas, and after obtaining direct perception of Shri Hari
as per His wish; then they will attain ‘Moksha.'
Special Notes:
1. The Lord is present in every jiva as His Bimba. Direct perception of that
form of the Lord can be obtained after thejiva completes his saadhana as
perwish of the Lord. This is known as ‘Bimba Aparoksha'. Direct perception
of the ‘Bimba roopa‘ is obtained by the jiva who performs 'Bimba upaasana'
according to his personal eligibility as prescribed by the 'shaastras'. Direct
perception of the ‘Bimba' opens the doorto Moksha.
2. Everyjiva is ‘prathibimba' of the Lord. Every ‘prathibimba' has separate
individual 'Bimba roopa' of the Lord. Forthe infinitejivas in the cosmos, the
Lord has infinite 'Bimba roopas.‘ Worship —'upaasana' of the concerned
‘Bimba roopa' is required for direct perception. Each jiva will get a Guru to
tell him about his ‘Bimba roopa.‘ After that ‘jiva' has to perform
‘Bimbopaasana.’ This leads to direct perception of the Lord. This leads to
Moksha. These are established by the sootras.
3. 'swayoghyopaasanayaa‘ denotes eachjiva‘s upaasana varies.
4. At the end of the Brahma Kalpa. Brahma and other saatvika jivas attain
'Moksha' and Kali and other Danavas attain ‘Tamas’. This is the revealed
truth of ‘siddhanta.'
Variation in Upaasana of Gunas.

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'sarvairgunair brahmanaa tu samupaasyo hari: sadaa |
'aanando jna:sadaathmeti hyupaasyo maanushairhari:
‘yathaa kramam ‘unodhrekaath tadanyairaavirinchata: || 91 ||
Chaturmukha Brahma is eligible to meditate on the Supreme God Shri
Hari by reflecting on all the attributes of the Supreme God delineated in the
Vedas. Manuehyas are eligible to meditate upon the Supreme God by reflecting
on four of His attributes namely ‘Aananda, Jnana, Sat and Aatma.‘ The other
72 Sim‘ Mahabhaarata Taatpnrya Nr'maya

devatas viz. rishis, Gandharvas etc. upto Chaturmukha Brahma worship him
by meditating on more and more attributes according to their individual capacity
in ascending order
Special Notes:
1. 'Sarvagunas‘ means all the gunas referred in the Vedas. 'Aananda, Jnana.
sat. and Aatma‘ means Lord is embodiment of ‘Aananda, Jnaana,‘ ' He is
blemishless and He is our Swamy '(Lord)

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‘sacchftaananda aatmeti maanushar'sthu sureshvarai:
yataakramam bahugunaf Brahmanaatwakhffafrgunaf: || '
Anu Bhashya
Qualities of ‘Ruju ganas.‘

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‘brahmatvayogyaa rujavo naama devaa: prithag ganaa: |
‘tairevaapyam padam tattu naivaanyai: sadaanalrapi’ || 92 ll
Those who are eligible forthe position of ‘Brahma padavi‘ (Post of Brahma)
are a separate group of ‘jivas’. They are known as ‘ruju yogis.‘ Only thesejivas
have the eligibility to attain this position. Others even with great effort of
saadhana cannot attain this level.
Special Notes:

1. A group of 'jiva ganas‘ eligible for position of 'Chaturrnukha Brahma padavi'

is known as 'Ruju yogis.‘ It is the highest position among Devas. it is
impossible for any otherjiva to attain it. There are a set of Devas known as
‘rujus'. Only they have the capacity to perform the necessary ‘saadhana’ to
attain this position. Likewise other Deva padavis have similar group ofjivas.
2. 'Rujus‘ perform ‘saadhana’ for 100 Chaturmukha Brahma Kalpas. Thisjiva
keeps performing ‘saadhana’ in every Chathur Mukha Brahma Kalpa and
advances to the next position. This goes on till 98th kalpa is reached and
this time he is known as 'Latavya.‘ Every step he advances, his position
and name keeps changing. Finally in the 99th kalpa he is known as ‘Vaayu
Deva.'And at iast in the 100th Kalpa he gets the position of Chathur Mukha
Adhyaya- l , 73

Brahma. After performing duties in this Kalpa he attains Mukti. This rule .
never changes.

3.. These facts clearly indicate the vast difference between jiva and
Paramathma and gradation among jivas. Each jiva's capacity is intrinsic
and unchangeable. ltworks accordingly.
Every position has group of jlvas eligible for it -
lt is wrong to desire for the post by others.

‘@Wsfitmtrfiamtwrr:
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'evam sarva padaanaam ca yogyaa: santi prithag ganaa: |
'tasmaadanaadyanantam hi taaratamyam chidaathmanaam' |l 93 ||

‘ashammqaltmmgafilq
‘simmmafisathwn n w ||
‘taccha naivaanyathaa kartum shakyam kenaapl kutracithl
'ayoghyamicchan purusha: patatyeva na samshaya:' || 94 ||
Like this every position in Devas and Danavas there are group ofjivas
eligible to attain it. This is eternal. The gradation among jivas also remain
eternal. The cycle has no end. lt can never be changed by anybody. If one
desires for a higher position than his own he will definitely fall to lower positions.
There is no doubt about this.

Special Notes:
1. As there are ‘rujuyogis' for ‘Brahma Padavi' there are groups for ‘Garuda’
Rudra, Indra.‘ They are positions and the jiva belonging to that classification
attain it after their required 'saadhana.‘ Thus ‘gradation among ‘jivas' is
also etemal.This is nature. It cannot be changed atany point of time. These
are secrets revealed by the ‘shaastras.’ Nobody can do anything beyond
their eligibility. (yoghyate).
About upaasana

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T4 Shrr' Mahabhaaram Taatparya Niruaya

‘tasmaad yoghyaanusaarena sevyo vishnu sadaiva hi |

‘acchidrasevanaacaiva nishkaamadhvaaccha yoghyata:
‘drashtum sakhyo hari: sarvair nanyataa tu kathamchana' || 95 ||

Therefore everyone according to their 'yoghyathe' (eligibility) should worship

Vishnu. One can have the direct perception of the Lord according to his yoghyate
when he gets accustomed to continuous contemplation without a break and also
perform ‘nishkaarna' karma. No other saadhana can help him to have direct
perception — 'Aparoksha jnana.‘
Special notes:
1. Everyone has to contemplate on Shri Hari according to their capacity. The
contemplation should be like the flow ofthe oil which never has a break. Giving
up desires forfruits of action is ‘nishkaama karma.‘ This also helps in attaining
direct perception of the Lord. Everyday rituals (nithya karma J like
Sandhyavandhana Devara pooja etc. should be performed to please only Lord
Vishnu. ‘Vishnu preetyaitharn’. This is true ‘Nishkaama karma.’
Shri Hari is Satya Sankalpa

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‘mesquifiwgafiqmssfiwfi |1 as ||
‘niyamoyam hareryasmaannollanghya:sarvachetanai: |
‘satyasankalpato vishnornaanyathaa ca karishyati' ||961|
In as much as this is the ordinance of Sri Hari, it cannot be transgressed by
any sentient being. Even Hari Himself determined to carry out His own plan never
alters it. That is why the Lord is known as 'Satya Sankalpa.’
Special Notes:
1. The Lord is totally independent and yet He has made an ordinance for Himself.
Therefore it is impossible for others to overlook it as they are dependent on Him.
Danavas however strong they are; are they also not dependent‘? Lord Vishnu
how much ever He is free to carry out His will; yet he binds Himself to these
ordinances. This is because he is ‘Satya Sankalpa.‘As it is His own ‘sankalpa'
He does not change itfor any reason.

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Adhyaya- l - 75

‘dhaanateertatapoyajnapoorvaa: sarveapi sarvadhaa

‘angaani harisevaayaam bhaktistvekaa vimuktaye
‘bhavishyath parva vachana mityetadhakilam param' || 97 ||
‘Deana, Theertha Yatra, Tapas, Yajna and all other meritorious deeds are
aids to worship of Hari; devotion alone is the principle underlying factor leading
to Mukti. All the ‘tatwas' that have been mentioned till here is told by 'Bhavishyath
Purana.‘ Thus whatever is performed it should be done with devotion.
Special Notes:
1. Shruti says, 'Karmanaa jnaanarnatanothi' - ‘Deana, snaanaadhi karmas
purify the 'anthazkarana' which in turn helps in ascertaining knowledge. it
also results in ‘Bhakti and Vairaghya.'Al| three are required for Mukti. 'Bhaktl'
is very important among them.
2. 'Vishnurhi data mokshasya' till 'bhaktisthvekaa vimuktaye' are all from
‘Bhavishyath purana.‘
3. Shaastras at times say 'daana, theertha yathra, etc. live Moksha. However
the real purport of such saying is that they result in gaining Bhakti required
for Moksha. However Bhakti is the absolutely essential to attain Mukti.
Shruti vaakhyas are quoted

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‘shrunve veera ughramughramdamaayann-
anyamanyamatineneeyamaana:|
‘edamaanadwilubhayasya raajaa
choshkooyate visha indro manushyaan' || 93 |l
Narayana who is all powerful destroys wicked daityas and punishes them
in 'tamas' permanently. ‘Saatvikajivas are up lifted and taken to higher worlds.
He is controller of both Devas and Daityas and is ‘Parama Aishwarya shaali.‘
He hates those who aspire for undeserving positions (he destroys their extra
punya by punishing them and finally bless them with what they deserve. egBali
Chakravarthi). The mediocrejivas who are interested only in filling their stomachs
are raajasas. They are made to rotate in the cycle ofjoys and sorrows.
T6 Shirt‘ Mahabhaarflta Taatparya Nimaya

Special Notes:

1. This shruthi describes the three types of jivas and their final destination
which is the outcome of their intrinsic nature.
2. It is the rule of God that none should cross the limits of their intrinsic nature
(yoghyathe). He also does not cross it. It is not that He cannot overlook it. It
is His desire that He will not do so. He can do and undo as per His wish. He
is said to be ‘Kartum akartum anyataa kartum samarta.‘ Bali and Kaaliya
were all Bhagavad Bhaktas. Although He made Bali do karma beyond his
limits. He also immediately cut short its consequences. Similarly He did
the same with Kaaliya. ‘Kaaliyanaaga' harbored hatred towards Garuda
who was much above him in hierarchy. This would mean downfall for Kaaiiya.
Therefore Lord as Krishna routed his power. Later Bali and Kaaliya were
blessed and uplifted by the Lord. Therefore Lord is also known as
‘Edamaana dwit.‘ His hatred is short lived towards 'Saatvikas'. It is not like
in real asuras whom He never forgives. That is why in the word ‘dhamaayan'
'maa’ is stressed to indicate that punishment forjivas of asuric nature is
permanent.

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‘paraa poorveshaam sakhyaa vrunakti vitaturraano aparebhireti |
‘anaanubhoothiravadhoonvaana: poorveerindra: sharadastarttareethi‘
ll99|l
Narayana who is ‘Paramaishvarya shaali‘ destroys the Bhakti expressed
by Daityas even in their beginning stages. He associates Himself with devatas.
He makes the asuras fall in deep Tamas. He has done like this earlier, He
does so now and will do the same even in the future.
Special Notes:
1. Shri Hari does not accept any seva from the danavas as their ulterior motive
is not good. Suraanakaru (a set of daityas during Raamayana) started
saadhana to gain Moksha. However itwas cut short by sending Sita away
from the kingdom which made them think that Raama and Sita were
Separated. (Since there is no separation for Lakshmi and Narayana, this
thought is wrong). However the Lord makes the saatvikas perform good
deeds and accepts the seva to bless them.
 Adhyaya-l - 77

Moksha can be attained only by gaining ‘knowledge.’

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‘tamevam vidvaanamruta iha bhavati' naanya panthaa ayanaaya
vidhyate‘|
‘tameva vidhithvaati mrutyumeti naanya pantha vidyate ayanaaya‘
ll 100 ll
This is also quote from the Vedas. One who understands the Lord in this
manner i.e., as described in ‘Purusha Suktha - sahasra sheersaa Purushaa'
etc. attains Mukti. There is no other way for Mukli. One who understands the
Lord in this way crosses over the bondage and attains liberation. There is no
other way.

Special Notes:
1 . ‘Jnaana' is the onlyr way to attain Moksha.
2. 'Purusha Sooktha' which says ‘Sahasra Sheershaa Purusha' describing
His several forms and actions relating to bless Mukti and finally says one
who learns this will gain Mukti.

Devata Bhaktl and Guru Bhakti are equally Important as l-tarl Bhakti.

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‘marmaladmfiusmfl || 262 ||
‘yasya deve paraa bhakti: yataa deve tathaa gurau |
'tasyaitea kathitaa hyartaa: prakaashante mahaathmanaz’ || 101 1|
The facts stated above viz. 'sahasra sheershaa' etc. nature of God will
reveal to only such a man of wisdom who has highest devotion for the supreme
God and similarly devotion to other Gods and Gurus with the same firmness
according to the status in hierarchy.

Special Notes:
_ 1. As said in the shruti - 'shaanto daanta uparata
sthithikshurbhoothvaathmanye vaathmaanam pashyeth‘ - self discipline and
sense control are essential requisites for attaining direct perception -
7'8 Shri Mahabhaarata Taatparya Nimaya

‘aparoksha' and salvation - 'moksha.‘ However even self discipline and

sense control can be achieved only by him who develops ‘Hari Guru Bhakti'.
2. Sri Vyasa Tatwajnaru in his work ‘Vishnu Tatva Nirnaya Tippani' has said
that a person who has 'Hari Guru Bhakti‘ will have the capacity not only to
understand ‘prameyas' that have been told but he will also get intuitive in
knowling many of the subtle untold truth.
3. For soul who aspires for liberation it is absolutely essential to possess
devotion to Sri Hari along with devotion to other Gods and Gurus in order of
hierarchy.
4. Devotion to Sri Hari should be highest and devotion in Guru should be firm
according to status. Here 'yatha thathaa’ should not be understood as stating
equal devotion to God and Guru. The similarity is only in respect of firmness.

Only Devotion leads to lllloksha - Devotion is

carried on even after attaining Moksha.

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‘bhaktiyaartyanyakilaanyeva bhaktirmokshaaya kevalaa |
‘muktaanaamapi bhaktirhi nityaanandaswaroopinee' ll 102 ||

The alms giving, visiting holy places etc. are all meant for generating
devotion while devotion is the chief means of liberation. This devotion remains
innately even after attaining liberation.

Special Notes:

‘l. The 'shaastras' instruct to give ‘daana' undertake pilgrimage etc. and term
it as ‘moksha saadhana.‘ However it has to be understood that they are
means to develop ‘devotion’ which is the primary requisite for attaining
liberation. ‘Bhakti' is absolutely essential for 'moksha.’

2. Bhakti is means to attain liberation. What happens after liberation? ls it

essential to have bhakti after that? Will it get dissolved after attaining
liberation? The answer for such questions can be got from this sloka that-
Bhakti is not only ‘saadhana' for atta'ing Mukti. As it is the intrinsic quality of
the jiva it remains in the jiva even after liberation. lt does not remain as
'Saadhana bhakti‘ but becomes ‘Saladhya bhakti.‘
Adhyaya-l . 79

3. In Anuvyakhyana Sri Madhvacharva has said,

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‘bhaktyaa jnaanam tato bhakti: tadaa drishtistataccha saa
tato mukti: tato bhakti: saiva syaath sukha roopinee' ||

With the help of devotion one develops right knowledge. Knowledge further
intensifies the devotion. This helps in leading to direct perception. Devotion
remains even after obtaining liberation. it is the enjoyment of the intrinsic bliss.
Therefore ‘Bhakti’ is defined as ‘Sukha roopini.‘

Qualities of Bhakti as described in the Vedas

‘snuff: ‘IT: Eréi Em? ITEHREfiRE'r’ |

ETEEHEIETTTWEW n g E a 1|

‘jnaanapoorva: para: sneho nityo bhaktiritiryate' |

ityaadi vedavachanam saadhanapravidhaayakam‘ 1| 103 ||

Bhakti is defined as intense and everlasting affection transcending everything

including self, which is acquired by knowledge of Sri Hari. Vedic sayings to
this effect direct the path in spiritual progress. (saadhana).
Greatness of Bhakti

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‘nishsheshadharmakartaapyabaktaste narake harezl

‘sadhaa tishtati bhaktaashched brahmahaaapi vimuchyate‘ ||1 04 [I
‘Oh Hari‘ one devoid of devotion stays in hell even if he has done all acts
prescribed. lf he possesses Bhakti he is saved even if he happens to murder
a Brahmin.

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 80 Shrr' Mahabhaarata Taatparya Nirnaya

‘dharmo bhavatyadharmoapi krito bhaktaistavaachyuta'l

‘paapam bhavati dharmopi yo na bhaktai: krito hare:’ || 105 ||

OAchyutha, even a sinful act performed by Your devotee becomes ‘Dharma'

(righteous) while even 'dharma' if performed by a non devotee becomes
'adharma‘ a sinful act.

Special Notes:
1. The importance of Bhakthi is stressed in this sloka. The contrast made
between a devotee and non devotee should not be taken literally. Adevotee
will not generally perform an ‘adhaarmic' act. Either his act seems adharmic
as we are unaware of the purpose behind the action or he would have done
it under certain unaviodable circumstances. ln either case his act is not
considered sinful. On the other hand a non devotee normally does not
perform 'dhaarmic' acts. However he performs it at times due to certain
ulterior motive or under unavoidable circumstances. This is the import of
these remarks.

The detail explanation of this aspect can be seen'in later slokas of this
work (22.357). Devatas who perform acts of killing is done for the protection
of the world. Such acts are clone to please Vishnu as they are forms of
confrontation of the evil. Therefore they become acts of merit. Humans
perform actions with expectation of the results. Therefore bad actions
become sinful and good actions become meritorious. Demons perform all
actions with hatred to Vishnu. Therefore their actions although good become
sinful. For e.g. King Salva performed ‘Raaja Sooya Yaaga'. AlthoUgh it was
a good action his ulterior motive was sinful. He wanted to defeat Sri Krishna.
Thus he was destined to ‘Tamas.’

A sloka from Bhagavad Gita to highlight the greatness of Bhakti

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‘bhaktyaatvannayayaa shakhya ahamevamvidhoarjuna l
‘jnaatum drashtum ca tatvena praveshtum ca parantapa' || 106 ||
Oh Arjuna, the slayer of foes! One like myself possessing such powers
- (like Vishvaroopa) can be rightly understood by shaastric knowledge and
perceived directly and even entered into after liberation only by possessing
 Adhyaya- l . 3l

unswerving and supreme devotion.

Special Notes:
1. The term ‘ananyayaa' indicates that Sri Hari should be worshipped as the
most supreme Lord above even Brahma and Lakshmi. Verses 105 to 110
are quotations from Puranas highlighting Bhakti.

The Forms of hatred for God and its consequences.

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‘anaadhi dweshino daityaa: vishnau dweshau vivardhita:|
'tamasyandhe paatayati daityaanante vinlshchayaath' ll 1 07 ||
The demons are intrinsically haters of Vishnu from time immemoriai. This
hatred goes on increasing and pushes them into world of deep dark hell.
Special Notes:

1 . This verse from the 'smrithi' which indicates the ‘hatred for Vishnu‘ definetely
'saadhana' towards ‘tamas' (dark hell).

2. 'Anthe' when their hatred is ripe to push them into the dark world.

3. Just like the devatas are eternally devotees OfVishnu, similarly daityas are
eternally haters of Vishnu. When the ‘devatas' devotion blooms to its full
extent it takes them towards liberation. Likewise when hatred for Vishnu
becomes ripe enough in each daitya according to his status, it pushes them
into dark hell. Just as bliss is eternally present after liberation, sorrow is
eternally present in ‘tamas.'
Hatred for Sri Hari even in tamas.

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'poornadukhaatmako dwesha: soananto hyavatishtate’]
‘patitaanaam tamasyaandhe nizseshasukhavarjite' || 108 ll
Indeed this realization of complete misery resulting from such hatred stays
eternally with those who have fallen into the darkest hell which is devoid of
r least happiness.
l‘
82 Sim’ Mahabhaarata Taatparya Nirnaya

Special Notes:
'Andamtamas' means ‘total darkness‘. Darkness also means ignorance.
The demons remain there in hatred for Sri Hari in total ignorance. It is the
highest kind of sorrow that anyone can experience. As their intrinsic nature
is sorrowful, they experience it here.
Nine types of hatred

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'jeevaabheclo nirgunatvamapoornagunataa tathaa‘|
'saamyadhikhye tadanyeshaam bhedastadhgata eve ca‘ || 109 ||

‘praadhurbhaavaviparyaasastadhbhalttadwesha eve ca’)

‘tatpraamaanasya nindaa ca dweshaa eteakhilaa mataa:' ll 110 |[
Notion of identity of soul with God, notion of absence of any qualities in
Him, understanding His qualities to be imperfect, understanding others like
Brahma as His equal or even superior, to identify difference among His various
forms, His qualities and actions. misunderstanding Him to have birth and death
in His incarnations, developing hatred towards Vishnu Bhaktas, condemning
shaastras which proclaim Supremacy of Vishnu are all signs of hatred for Vishnu.
Special Notes:
1. To understand Lord's ‘avataras' as not His avatara like Sri Veda Vyasa,
Kapila etc. and non avatara like 'Prithu‘, Balarama' to be His ‘Saakshaad
avataras‘ is also wrong.
2. Sravana (hearing) Keerthana (singing the glories) Smarana (contemplation)
Paada sevana (to serve at His feet) Archana (to worship) vandana (to
prostarate and do namaskaara) Daasya (to be at His service) Sakhya
(friendship)Aatma nivedhana (total surrender) to Sri Vishnu are nine types
of Bhakti that is described by Prahaiada in Bhagavata.
3. Nine types of hatred are as follows:
a. It is impossible to equate Sri Hari with any soul. They can never become
one with each other. Therefore to identify the ‘jiva' with ‘paramathma' is
first kinrl nf hatred .
Adhyaya- l . 83

b. The Lord is ocean of good attributes. To construe such a Lord to be bereft .

of any qualities and understanding Him as 'Nirguna' is second type of
hatred.
c. Limiting the attributes of the Lord is third type of hatred.
d. To consider the Lord to be equal with other devatas like Brahma, Rudra.
Shakti is fourth type of hatred.
e. To understand that there is someone superior to Sri Hari is fifth type of
hatred.
f. To see difference in the various avatars of the Lord is sixth type of hatred.
g. To differentiate the Lord from His organs, His actions, His attributes etc.
and also to wrongly understand that only Krishna avatara is complete
and differentiating other avataras like Raama, Mathsya as less competent.
Also to recognize certain non avataras like Balarama, Prithu to be avataras
of the Lord and to deny certain avataras like Sri Vedavyasa, Kapila etc.is
seventh kind of hatred.
h. To hate Vishnu bhaktas like Hiranyakashipu did to his son Prahalada is
eighth type of hatred.
i. Not having faith and belief in Vedas and scripturesAccepting only certain
parts of the Vedas and denying the other parts are also a kind of hatred
towards Vishnu. This is the ninth type of hatred.
Greatness of Pure devotion

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'etairviheenaa yaa bhakti: saa bhaktiriti nishchitaa |
‘anaadhi bhaktir devaanaam kramaadhvriddhim gataiva saa |l111 ll
‘aparokshadrisheherturmuktirhetushca saa puna: |
'saivaaanandaswaroopena nityaa muktheshu tishtati |l1121|
Devotion which is devoid of these nine types of hatred is true Bhakti. Devatas
('Saathvika chethanas) eternally possess this kind of devotion intrinsically. lt
84 Shrl' Mahabhaamta Tarrtparya Nimaya

slowly intensifies and helps in attaining direct perception of God and then
liberation. It continues even in Mukti in the form of bliss eternally.
Special notes:
1. Bhakti is intrinsic nature of ‘saatvik souls.'This is present in them eternally.
It begins to intensify with ‘saadhana' and finally helps in getting direct
perception of God. (Aparoksha). This Bhakti continues even after liberation
as ‘Saadhya bhakti.‘
Nature of Bhakti

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‘WWW ii it? ||
'yataa shauklyaadhikam roopam gorbhavatyeva sarvadaa i
‘sukhajnaanaadhikam roopamevam bakternnachaanyathaa‘ ||113 ||
Just as the white colour and other certain characteristics are intrinsic of a
cow, similarly, bliss, knowledge etc. are characteristics of Bhakti. It is not
different. It is in union with bhakti and not divorced.

Special notes:
1. Just like the white colour and other attributes are intrinsic and characteristic
of the cow. It is always present as its characteristic, it cannot be differentiated
from the cow. At the same time it is not the cow itself. It is known as ‘visesha'.
Although there is no differentiation it shows differentiation. It is .the
characteristic which cannot be separated from the object. Similarly
_ Knowledge and bliss are intrinsic nature of Bhakti. Bliss isotherwise known
as 'Bhakti‘ in Mukti. That is why Bhakti is defined as 'Sukha Swaroopini.‘
Devatas possess pure bhakti without any kind of hatred in it.

‘WWWWI
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‘bhaktyaiva tustimabhyeti vishnurnaanyena kenachith |
'sa eva mukti daataa ca bhaktistatraikakaaranam' |i 114 ||
Vishnu is pleased only with bhakti and not by any other means. He is the
only giver of Mukti and Bhakti is the only cause for it.
Special Notes:
1. Earlier it was said that ‘Bhagavad Prasada' is the means for Mukti. Now it
Adhyaya- l . 85

is being said that ‘bhakti' is saadhana for Mukti. is it not contradictory? The .
answer is as foliows- Bhagavad Prasada can be gained only with the help
of Bhakti and not by karmas like ‘yaaga and yajna.‘ Therefore Bhakti is the
sole means to obtain God's grace. Bhagavad Prasada is the cause for
Moksha. Thus it can be said Bhakti is the only means for Moksha. it is not
contradictory.
2. Mukti is granted only by Lord Narayana. Therefore one has to develop
intense bhakti in Him is the essence of the sloka.
Gradatlon in Bhakti

‘waist a gaami snafi g WI

‘mmfitmsflrfifieiwfiaiiam || t ts ||
‘brahmaadeenaam ca muktaanaam taaratamyetu kaaranam |
‘taaratamyastithaaanadinityaa bhaktirna chetarat' ll 11 5 Ii

Gradation of Bhakti is the cause for gradation among the Brahma and
other devatas. This gradation of Bhakti exists eternally. Thus gradation in mukti
of jiva is based on the intensity of Bhakti and not on any other means.

Special Notes:
‘i . The most important cause for 'Devata Taarathamya‘ is the intensity of Bhakti
possessed by them. Brahma Vaayu are 'jeevottamas' (best among all jivas)
only because they possess maximum Bhakti in Sri Hari compared to the
rest. The next in gradation is Saraswati and Bharati. Bhakthi of Garuda,
Sesha, and Rudra is less and thus they are ranked after Saraswati and
Bharathi This gradation goes on. Although karmas are related to intensity
of Bhakti. Bhakti has the primary place in saadhana.

2. As this Bhakti is eternal intrinsic nature of the soul the gradation also exists
eternally.
Hatred also has several ranges

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‘maanushesvadhamaa: kinchid dweshaayuktaa: sadaa harau l

‘dukhanishtaastatasteapi nityameva na samshaya:' ||1161l
86 Shrr' Muhabhnnram Taatparya Nirnayrl

The lowest order of human beings have always a little hatred towards Sri
Hari and therefore they also are without doubt, always immersed in sorrow.
Special Notes:
1. Just as Hari Bhakti is intrinsic nature of saatvikjivas, similarly taamasas
possess intrinsic hatred for Sri Hari. Just like Brahma possesses the most
Bhakti among saatvikas and others lesser, likewise among taamasas, Kali
possesses the most hatred for Sri Hari and others in the category possess
hatred to certain extent. As hatred is their intrinsic nature of the taamasas.
there is no chance of bhakti in them. They will finally end up only in sorrow.
2. The term 'little‘ is used in relative sense. Hatred by lowest humans is little
compared to that of Kali. Bhakti is ‘little' among the highest order human
being when compared to Brahma. (Sri Vaadiraja Swami)
3. The highest order among humans is eligible for Mukti and is known as
‘Mukti yoghyajeevaru.‘ They possess bhakti always. The mediocre humans
are ‘doubting Thomases.‘ Their bhakti is not constant. Lower order of
humans possess only hatred towards Sri Hari.They can be classified as
'tamo yoghyaru.’
Classification of Bhakti

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'madhyamaa mishra bhutaatvanityam mishraphalaa: smritaa:|
‘kinehithbhaktiyutaa nityamuttamaastena mokshina:' || 117 ||
‘brahmana: paramaa bhakti: sarvebhya: paramastatafi
‘ityaadheeni ca vaakhyaanl puraaneshu prithak prithalt' 1| 118 1|
Mediocre humans (manushyaadhamas or raajasas) are always ‘doubting
Thomases' about the Supremacy of Lord Vishnu. Therefore they enjoy mixed
results of pleasure and pain on account of their unsettled knowledge ie. Whether
Sri Hari is Supreme or not?
Manushyottamas who are eligible for liberation are saatvikas. They
' constantly develop Bhakti towards Sri Hari to little extent possible. Therefore
Adhyaya-l - 87

Brahma Deva's Bhakti is of highest order. Therefore he is highest of all. -

These are sayings to this effect in various Puranas.

Special Notes:
1. Raajasas who are mediocre humans do not possess conviction. Their
knowledge is not firm. They always remain ‘doubting Thomases.’ 'Mishra
bhuthathva' means doubting knowledge.
2. ‘Mishra phala' means rotation in 'Swarga and Naraka.‘
Characterestics of a Guru - Thirty two Lakshanas

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‘WWW: || as n
‘shannavathyangulo yastu nyagrodaparimandala:|
‘saptapaadaashchaturhasto dwathrimshatlakshanairyuta:'|| 119 ||

Brahma is the foremost Guru

‘Wuimlmqgswitmfififin
‘mammmiiqmawhr u tag ||
'asamshaya: samshayachid gururukto maneeshibhizl
'tasmaad brahma gururmukhya: sarveshaameva sarvadaa’|| 120 ||

This sloka defines the personality of a Guru of highest order. He should be

96 fingers (‘angula') in height. The circumference around the stomach should
be 48 fingers (a ng ula). His height should be seven times the length of his feet.
His hands when stretched should measure 4 ‘cubit.’ He should possess 32
lakshanas (physical features) in his body. He should not possess any doubt in
knowledge of Shaastras. He should be able to clear any doubt that arises in
the Shaastras. Such a personality is called a ‘True Guru.‘ Brahma who satisfies
all these qualities is the Guru of the highest order.

Special notes:

1. The personality of a guru of the highest order is as follows: His height from
tip of the head to his feet is 96 (fingers) 'angula‘.An 'angula' is the width of
the middle finger of that person. 96 such measure should be the height of
the person. He is then tail and majestic.
88 Sim’ Mahabkaamta Taarparya Nimaya

2. When both arms are stretched the measure between the tip of one arm and
the other should be equal to the height of the body. The vertical height of a
person should be equal to the tip to tip length of stretched arms.
3. Girth (chest measurement) should be 48 fingers. The height and girth should
be propotinate as 1:2.
4. Height should be 7 times the length of the feet. The arms should be 4 cubits
length.

5. Along with this 32 'saamudrika lakshanas‘ features should be present in

the body. Along with the physical features he should also possesses high
intelligence. He should not have any doubts regarding shaastras and should
be able to clear any doubt of others. Such qualities can be found in a group
of ‘jivas' known as 'Ruju ganas.‘ None of the other 'jivas' possess such
qualities.

Following are the qualities which are known as ‘Dwathrimshat lakshanas.‘

‘Pancha dheergha: Pancha sookshma:

septa rakta: shadunnata: ||
Trfprutuhrasva gambheero
dwarhrimshat lakshanastwiti |1’

Five parts have to be long: shoulders, eyes,cheeks, knees and nails.

Five have to be subtle: skin, forehead, fingers(slender), teeth, and joints in
the fingers.
Seven have to be pinkish red in color — Palms, sole, corner of the eye,
palate tongue, lips, nails
Six have to be prominent : chest. stomach, hair, shoulders, hands and face.
Three have to be broad: forehead, waist, chest.
Three have to be small: neck, urinary organ of male and ankle.
Three have to be deep: voice, looks and navel.

6. Acharya Madhva possessed all the above said qualities.

Adhyaya- l _ 89

Kali is full of ugliness

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‘mandate W: am:
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‘anyeapi svaatmano mukhyaa: kramaad gurava eeritaa:|
‘kramaallakshanaheenaashca lakshanaalakshanau samaa:
‘maanushaa madhyamaa: samyag durllaltshanayuta: kall:' "121 |l
Those who have less number of attributes are also considered gurus in
order of hierarchy. Mediocre humans are a combination of good as well as
bad attributes. However Kali is full of ugliness. He does not possess a single
good quality in him.
Special Notes:
1. Satjivas possess more number of good attributes and possess minimum
bad attributes. They have to be considered Guru if they are ahead in
hierarchy. Raajasa jivas have equal good and bad attributes. Therefore
they cannot attain the status of a guru.'taamasa jivas' possess only bad
attributes and it keeps increasing in hierarchy and ‘kali’ is the worst among
all.
2. The rujus like Brahma Vaayu possess all the 32 auspicious features
described above. Rudra and others qualified for that status possess 28
lakshanas. Other devatas have lakshanas varying from 16 to 24. Rishis
have 16 to 8 Iakshanas. Less that that are emperors and manushyothamaru.
All of them other than rujus possess certain bad traits along with their
goodness.
Lakshanas of a Guru and Importance of Grace of Guru.

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‘samyaglakshana sampanno yad dadhyaat suprasannadhee: |
‘sishyaaya satyam bhavati tat sarvam naatra samshaya:
‘agamyatvaadaristasminnaavishto muktido bhavet || 122 ||
A guru who has all the good attributes with a pleased mind blesses his
disciple with what ever knowledge, it will be attained by the disciple and his
9O Sim‘ Mahabhanram Tamper-ya Nimaya

knowledge will be fruitful. There is no doubt in this. Sri Hari's presence in such
a guru is special and grants Mukti.
Special Notes:
1. Guru should possess ell the ‘lakshanas,’ he should give upadesha with a
pleasant mind, Then his upadesha will definitely bear fruits. The disciple
should also serve the Guru in every way and make him happy.
2. As Shri Hari cannot be perceived directly He is present in the Guru who
imparts knowledge and blesses His devotees through them. However Shri
Hart is always independent.

Knowledge without the grace of the guru will not bear fruits.

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‘natiprasannahruclayo yad dadhyaad gururapyasau l
‘na tat satyam bhavet tasmaadarchaneeyo guru: sadaa' || 123 ll
Blessings will not become fruitful if the guru does not give knowledge whole
heartedly. Therefore gurus have to be always honored.
Special Notes:
1. Brahma himself gave upadesha to both Indra and Virochana. He gave the
knowledge with a pleasant mind. It helped Indra to strengthen His knowledge
about Mukti. However it only further strengthened the false knowledge
(mithyajnana) possessed by Virochana. This is narrated in
Chandogyaopanishad.
2. Guru's blessings is absolutely essential for gaining knowledge. Therefore
Guru has to be served with devotion and dedication.
Some interiors may also be Guru.

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‘awl'nafiisfiwagqsqqfigefl
WWW - u 2w ||
‘swaavaraanaam gurutvam tu bhavet kaaranata: kwachit |
'maryaadaartham teapi poojyaa na tu yadvath paro guru:
_ ‘ityetat pancharaathroktam puraanepyanumodhitam' || 124 i|
Adhyaya- l . 91

Sometimes on account of special reasons , some inferiors to oneself may .

become his guru. They also should be honored with due respect but not like
the one really superior All this is mentioned in the Pancharaathra and is
supported in the Puranas.
Special Notes:
1. Brihaspathyacharya is popularly known as Deva Guru. However in hierarchy
he is very much less than indra. lndra has to honor him as Guru. However he
need not give so much respect as he does to the gurus who are superior to
him.
2. Dharmaraja was elder to Bheemasena. Dronacharya taught them 'asthra
vidya.‘ Therefore Bheema honored both fortheir status. However he was
higher in gradation and therefore at times during certain events he also
overlooked them.
Bimba Roopa Darshana Cause for Moksha -- after destruction of karmas

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‘yadaa muktipradaanaaya swayoghyam pashyati dhruvam |
‘roopam harestadaa tasya sarvapaapaani bhasmasaat
‘yaanti poorvaanyutaraani na shlesham yaanti kaanichit’ || 125 ||
When one directly perceives Hart's roopa (Bimba roopa of Sri Hari which
grants him release) according to his own merits. at that time all his previous
sins are destroyed and some of his future sins do not have any effect on him.
Special Notes:
1. Those who have had the direct perception of Bimba roopa of Sri Hari are
known as ‘Aparoksha jnanigalu.‘ We can find answers in this sloka for two
basic questions. If perception of Bhagavad roopa blesses with Mukti, there
are several daityas who perceived the Lord directly as Raama and Krishna
etc. Why did they not get Mukti'? it is because Lord's perception does not
give Mukti. It is the perception of Bimba roopa of the Lord which grants
Mukti.
2. Secondiy. everyjiva has innumerable sins accumulated fruits of which have
to be experienced. How is it possible? This question also finds answer in
this sloka. All the accumulated sins perish after direct perception of one's
92 Shrr' Mahabhaarata Tafltpaljya Nr'maya

Bimba form of Sri Hari. However in future sins, consequences of certain

sins like deceiving those who are above us (sottarnaru) will remain to be
experienced. As for the ‘Praarabdha karmas‘ that have begun to operate
they have to be experienced. Hari out of grace may wipe out some of it
also. Everyjiva has certain period to experience his ‘praarabdha karmas.‘
3. 'Anishta punyas' also get destroyed along with sins. ‘Ishta punyas’ are of
two types. ‘kaamya punya's' are enjoyed by the heirs like sons. ‘Akaamya
punya' like 'agnihothra’ do not get destroyed as they help in attaining
'Swaroopananda in Moksha.‘
4. Though Asuras see Sri Hari in incarnations they do not see him with proper
knowledge. In their case the results of past meritorious deeds get destroyed
and the future misdeeds throw them into eternal hell.
Moksha ls guaranteed for a lnani

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gfiaamaaqaafimw 1| gas i|

‘mokshashcha niyatastasmaat swayoghya haridarshane’|

bhavishyatparvavachanamithyetat sutragam tathaa || 126 ||
shrutishca tatparaa tadvat tadhyathetyavadatsputam ll 12? ||
Thus release is certain on perception of Hari according to one‘s own merit.
This is so stated in Bhavishyath Parva and Brahma Sootra also is to the same
effect. The Shruti also beginning with Tadyataa' is also clearly to the same
effect like the Brahma Sootra.
Special Notes:
1. Moksha' is definite for one who has had the direct perception of Bimba
roopa of Sri Hari. There is no reason it will be denied.
The path of Moksha

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‘namuinfifiafiamwfiaarsttq lieu“
. 'muktaastu maanushaa devaan devaa indram sa shahkaram |
'sa brahmaanam kramenaiva tena yaantyaakilaa harim’ || 128 ||
Adhyaya- l . 93

Released human souls enter Devas, Devas enter Indra, who enters
Shankara. The latter enters Brahma. Gradually all enter Hari along with Brahma.
Special Notes.
1. Shankara has to be referred as Sesha because he attains Mukti only from
the post of Sesha.
2. There are two paths to attain mukti namely ‘Garuda Marga‘ and ‘Sesha
marge‘ which is described by Acharya Madhva in Anuvyakhyana.
Dependence even In Mukti

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‘fia'htfirqgftmganqfilefiar: || a“ 1|
‘waists wfisawfiriagfiraw
‘uttarottaravashyaashcha muktaa rudrapurasaraa:|
‘nirdoshaa nityasukhina: punaraavrittivarjithaa: ||129||
‘swecchayaiva ramantheaatra naanishtam teshu kinchana'
The released souls headed by Rudra are subordinate to their next superiors.
All of them are defectless. always blissful, devoid of rebirth, and enjoy their
bliss just according to their desires and there is no misery in their midst.
Special Notes:
1. The mode of entry into Vaikunta is given as follows more in detail in
Anuvyakhyana. All released human souls enter the God Dharma and through
him enter other Devas who lead them to Vaikunta. Finally there are two
entrances called ‘Garuda Marga‘ and ‘Sesha Marga.’ Indra enters Garuda
through Soupami and Manmatha enters Sesha through Vaaruni. God Surya
along with Agni enters Brihaspathi and through him enters Indra. Garuda
and Sesha enter Brahma through Sarasvati.
2. Here again ‘Rudra' refers to Sesha. There is no Rudra padavi in Mukti.
Demons also have hierarchy among them

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94 Shrl' Mahabhoorato Taatporya Nr'mayo

‘asuraa: kaliparyantaa evam dukhotarotaraa: || 130 ’||

‘kalirdhukaadhikasteshu teapyevam brahmavadlanaafl
‘tathaaanyepyasuraa: sarve ganaa yoghyatayaa sadaa’ || 131 ll
Similarly there are asuras beginning from the lowest class of human beings
HP to Kali becoming worse in misery. Among them Kali experiences most sorrow.
Just like the ruju ganas rudra ganas Indra ganas among the Devas, there are
ganas or groups of Tamojivas.
Special Notes:
1. Just like there is hierarchy among the Devatas, there is hierarchy among
Daityas. While in Devatas the joy increases up the ladder, in Daityas sorrow
increases Up the ladder. Most sorrowful among them is Kali.
2. Just like there are ‘ruju ganas’ who are eligible for the post of Brahma.
similarly there are infinitejlvas who will become Kali.

Brahma Is Jeavottama - best among all iivas

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‘brahmaiva sarvajeevebhya: sadaa sarvagunaadhika:|
'muktoapi sarvamuktaanaamaadhipatye sthita: sadaa
‘aashrayastasya bhagavaan sadaa narayana prabhu:' ||132i|
Brahma surpasses in respect to all excellent qualities among all the jivas.
Similarly Brahmas who have attained Mukti stand supreme holding sway on
all the released souls. However Sriman Narayana is always the master of all
and shelter for all including the Mukta Brahmas.

Special Notes:
1. Brahma who excels all souls is ‘Jivottama' and Narayana who is controller
of all is 'sarvotthama.‘
Conclusion of Adhyaya one

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Adhyaya- l 95

ityargyaju: saamaartharvapancharaatreitihaasata:|
puraanebhyastathaanyebhya: shaastrebhyo nirnaya kritazll133 ll

The composer of this granta

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anathetgfiarwha'rfimqm 1| 2w ||
vishnuvaajnyaiva vidushaa tatprasaadabalonnate:
aanandatheerthamuninaa poornaprajnaabhidaayujaa ll 1 34 ||
All that is stated above is a compilation from the settted Truths of Rg, Yajur,
Saama and Atharvana Vedas. Pancharaathra, lthihaasas, and Puranas and
other works by learned sage Aananda Theertha also known as Poorna prajna,
only under the command of Vishnu (Sri Veda Vyase) and sustained by the
highest strength of His grace.

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srrwgaifirwfitawlaafiwguwtsat || wt ||
taatparyam shaastraanaam sarveshaamuttamam maya proktam]
praapyanujnyaam vishnuretajjnaatvaiva vishnuraapyoasau||135||
With the permission obtained from Maha Vishnu, the highest purport of all
the shaastras has been stated by me. Vishnu can be reached only by knowing
these truths by the spiritual aspirant.

Special Notes:

1. If right knowledge about Sri Vishnu has to be known one has to know the
essence of all the shaastras. Therefore Sri Madhvacharya has compiled
the essence of all the shaastras in this first chapter of this work. Only when
these truths are well understood, one can understand the Mahabhaarata.
This has been repeated in Mahabhaarata also several times.

2. Acharya Madhva says that he compiled this work to obey the command
from Lord Sri Veda Vyasa.

3. All the truths that have been assimilated are from Vedas and other shaastras.

4. What does 'Nirnaya’ mean? 'Nimaya‘ is to substantiate the fact that the
very purport of all shaastras is to establish supremacy of Lord Vishnu. The
96 Shri Mahabhaamm Tuatparya Nirnaya

fruit of this knowledge is to reaching the Mukta Niyamaka Bhagavad roopa

who resides in Vaikuntaand other places.

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lti Srimadaanandateerthabhaghavadpaadaviricite
Shri Mahabhaarata Taatparya Nirnaye
Sarva Shaastra Taatparya Nlrnnayo naama
Prathamodhyaaya:
Sri Krishnaarpanamastu
Adhyaya-Z . 97

SRIMADAANANDATHEERTHABHAGAVAD PAADAPRANEETHA
SHRI MAHABHAARATA TAATPARYA NIRNAYA
Suvaakhyoddhaara
Adhyaya 2

Second chapter designated as ‘Suvaakhyoddhaara’ the purport of the

sacred scriptures that has been defined in the first chapter, is further
strengthened with the quotation of verses from Mahabhaarata.

Ukta: poorvaadhyaaye shaastraanaam Nirnaya: para divya:

Atha katu Bhara tavaakhyanyetairevaadhyavasyante ||Chap.2||

Before this task is executed two points have to be clarified:

1) Whetherthe Text of Mahabhaarata that is handed down is authentic

2) What are the special grounds to select Mahabhaarata especially for

this purpose?

Sri Madhvacharya concedes that attempts have been made to contaminate

and mutilate the text of Mahabhaarata. It has not only happened forthis text but
also for several other texts. Therefore he assures that he has collected
manuscripts from several parts of the country and has ascertained the authentic
versions of it. In doing so he has not merely relied on the scripts as the modern
scholars do but also has taken into consideration the entire tradition of scriptural
literature. The latter criteria are very important. Every Text is a part of the tradition.
Therefore anything that is contrary or contradicts the tradition is not likely to be
the authentic portion of that text. Internal contradiction within the Text or with the
tradition is iikely to be the result of the interpolation or mutilation. In modern
Textual criticism this vital point is ignored. The second criteria are stated by Sri
Madhvacharya as:
93 Shrr' Mahabhrmmm Tantprrrya Nirnaya

Shaastraanraraani sanjnaanan
vedaamshchaasya prasaadata:
As regards the contamination and mutilation of the texts and his efforts to
ascertain the authentic Texts of Mahabhaarata his observations set very scientific
guidelines of Textual criticism.
After assuring the purport of Mahabhaarata will be explained by a reference
to the authentic Text ascertaining it as stated above. Sri Madhvacharya states
the special ground because of which this work is especialiy selected for
'shaastrataatparyanimaya'. The treatment of this topic is quiet elaborate in this
chapter. We mention most striking ground here.
1) The most important ground is that Mahabhaarata declared the supremacy
of Narayana emphatically, unconditionally and as the total purport of the
entire scripture.
2) The second important ground is that Mahabhaarata declares the importance
of Vaayu. It clearly states that Vaayu played the role of the chief assistant of
Lord Narayana in histhree inoamations of Hanuma , Bheema. and Madhva.
The fact that Bheema played the major role in Mahabhaarata is beautifully
brought out. Verses 156 460. ‘Manta-as‘ from ‘Balitta Suktha' is quoted to
highlight the glory of Mukhya Praana in his three incarnations.
Several events in Mahabhaarata clearly show that Bheema plays the most
important role in Mahabhaarata guided by Lord Krishna. Killing of
Jarasandha and Duryodhana are two major instances. The purpose of
Lord's incarnation is to remove the burden of evil persons on the earth. In
achieving this Mukhya Praana piays the pivotal role. The depiction of this
has made Mahabhaarata a great epic.
3) The third important ground is that the Mahabhaarata narrates the glory of
Sri Rama. The story of Rama narrated here is culled out from ‘Moola
Raamay-ana.‘ Sri Madhvacharya has brought out the ethical and
philosophical implications oi various events of Raamayana. lt is further
elaborated by Sri Narayana Panditacharya in Sangraha Raamayana.
Thus the Mahabhaarata contains glory of Sri Rama and Sri Krishna both
incarnations of Supreme God. Its greatness is further enhanced by the fact
that it is composed by Sri Vedavyasa who is none other than Lord Narayana
Himself.
.‘Krishna Dwaipaayanam vyaasam viddhi Narayanam prabhum l
K0 hanya nundarikaakshaath Mahabhaaratakrith bhavet ll’
Adhyaya~2 ' - - '99

4) Another important feature of Mahabhaarata is the usage of three types of '

language namely ‘Darshana. Guhya and Samaadhi baasha.‘
a) Samadhi baasha is to convey things as it'IS. The glory of Supreme God
is conveyed by‘ samadhi bhaasha.‘
b) Darshana baasha' is of two types. 1) Whatever conflicts with what is
stated before and after is known as ‘darshana baasha.‘ This has to be
understood in tune with what is said before and after. 2) Whatever is
merely a restatement of some other school of thought quoted for refutation
or to show the hollowness of it.
c) ‘Guhya baasha‘ - The subject is dealt complicatedly. in this case the
deeper meaning has to be taken rejecting the apparent meaning.
5) One more important feature of Mahabhaarata is it has three layers of meaning
— ‘Manvaadi', 'Aasthikaadi‘ and ‘Uparicharaadi. 'Manvaadi' indicated that
F'andavas are representations of ‘Punya' while ‘Kauravas' are
representations of ‘paapa.‘ It is said that the epic is pregnant with spiritual
essence. lt also talks about the 'aastikas’ who are Pandavas who reposed
deep faith in the Supreme Godhead. The third layer of interpretation namely
'Uparichara‘ talks about the Supremacy of Narayana and every word in the
epic is said to be the epithet of Godhead.
From the above explanation it is clear that these expressions do not refer
to three ‘beginnings’ of Mahabhaarata as contented by some modern lndologists.
These do not refer to the episodes ofAstika, Manu and Uparichara as contend
by them. This is made emphatically clear by Sri Vadiraja long before the
lndologist thought of a reference to these episodes:
Manvadi kechith bruvathe iii slokasya aapatata: prateeyamaana manava:
aasfikaakhyo rishi: uparicharaakhyo vasu: naartha l ............
The three layers of meaning as explained above are much richerthan mere
reference to certain episodes. These bring out the very in-depthl meaning of
Mahabhaarata
6) This adhyaya also gives quotes to bring about the existence of hierarchy
among the devatas and refers their avataras in Mahabhaarata. The avatara
0f Vaayu along with others below like Draupadi, Balarama, Ashvataama,
and Arjuna are given in order with appropriate quotations. Acharya has
concluded by saying that there are several quotations to be cited but he
has only attempted to show the path with few examples.
100 Shrl' Mahabhnamm Tantparyn Nirnaya

Sri Raghavendra Swami Viracita

Shri Mahabhaaratataparyanirnaya
Bhavasangraha:

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ma‘? m.m WW ‘new
' aaai Elmira am lRll

sadgranthaanaam samuhe jagati vilulite yena

tadbhaavamuccai:
vaktum madhvo niyukto vyadhita suvacasaamruddhrutim
bhaaratasya |
vedotkrushtasya vishnoh paramapurushataam
taaratamyam suraanaam
vaayorjivottamatvaadikamapi vadataam vyaasameede
tamisham l2]

On this Earth, the greatworks were mutilated and disarrayed;

Sn‘ Madhvacharya, as commanded by Lord Vedavyasa. composed
the Mahabhaarata Taatparya Nimaya to explain the meaning of these
works with a commentary.
Drawing verses from the Mahabhaarata itself,
Sri Madhvacharya shows the Supremacy of Lord Visnu (who is
extolled in the Vedas above all), the supremacy of Vaayu among
other deities (except for Lakshmi and Brahma), the limited and
varying powers of the other gods. and the hierarchy of souls.
I worship this Lord Vedavyasa, who ordered Sri Madhvacharya to
undertake such a task.
W331‘=W"E!éj~==¢?res?
Adhyaya-Z - IOl

Adhyaya 2
(The greatness of Mahabhaarata, the necessity for ‘Nirhaya ’ hierarchy among
the Kshatriyas. detah's of Mahabhaarata Stoke)

Mangalacharane
“we;

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mfilaasatsat attwhmia-éia. || t u
Jayati hariracintya: sarvadaivaikavandhya:
paramagururabheeshtaavaatptida sajjanaanaam
nikhilagunaganaarno nityanirrnuktadosha:
sarasijanayanoasau sripatirmaanado na: l|1|l

Sri Hari is Supreme. He cannot be comprehended fully by anyone. He is

atone looked up by all the devatas.He is guru of gurus. He is the bestower of all
auspicious things to the good. He is an ocean of good attributes. He is ever
defectless. His eyes are like lotus. He is the consort of Lakshmi. He is the
giver of the true knowledge to us.
Special Notes:

1. This verse is a paraphrase of the first sloka of the Mahabhaarata, as this

chapter deals with the extracts from Mahabhaarata, corroborating what has
been stated in the first Adhyaya. It may also be taken as invocatory verse
for this Adhyaya. It is an epitome of the teachings of the Brahma Sootras.

morisaafittnarurifirfiqmfifiwu
afinamamwthaiaairezat n =2 ||
ukta: poorveadhyaaye shaastraanaam nirnaya: paro divya:
srimadbhaaratavaakhyaanyetairevaadhyavasyante ||21|

In the previous Adhyaya the most illustrious truths established by all the
shaastras and dear to the Devas have been stated. Now the purport of
Mahabhaarata is substantiated by the extracts from the Mahabaarata and other
shaastras.
192 Shrr' Mahabhaarara Tantporya Nr'mayrr

Reasons for misrepresentation of the granthas

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firsfiasqwmsrmmsfiww It a ll
kwachid granthaan prakshipanti kwachidantaritaanapi
kuryuhu: kwachich vyatyasaam pramaadaat kwachidanyatha ||3|l
Some of the Mahabhaarata verses have been misinterpolated (to suit their
philosophy), and some verses have been omitted. In some places the verses
have been transposed and in others different readings have been given out of
ignorance or otherwise. These reasons rob the grantha of its true exposition.
Special Notes:
1. Acharya gives reasons for the compilation of this 'Nirnaya Granta'. He
expresses with great pain that several slokas have been misinterpolated
to suit other philosophies so that they could establish their stance.

2. When the original text was tainted in this manner, Acharya Madhva trained
by Sri Veda Vyasa, researched several works available along the length
and breadth of the country and gave this decisive work for the upliftment of
the true spiritual seeker.

3. Even several genuine authors due to ignorance gave wrong readings which
also lead to the confusion of the 'siddhanta.’

WHfiHTWifiW-lmi
mahmwmifiahfisfiafiifi u v ll
anutsanna api grantha-a vyakulaa iti sarvasha:
utsanna: praayasha: sarve kotyaamshoapi na vartate ||4|l

Even those works which have sustained destruction, they must be deemed
to be mostly altered. Mostly all of them have disappeared and not even one of
the several crore slokas now exist.

Special Notes:
1. The Moola Raamayana consisted of 100 crores of slokas; Pancharaatras
consisted of 50 crores; Mahabaarata of 60 lakhs and other Puranas 4 lakh
slokas.
Adhyaya-Z . 103

Reason for this work and eligibility for its composition.

Elisa? W: miigl'l'li: |
wwmgaaa uan
shunfiwlaqefiafiamemi
Weamifiwm: Ii ‘r; ||
granthoapyevam vilulita: kimvartho devadurgama:
kalaavevam vyakulite nirnayaaya prachodita: || 5||

harinaa nirnayaan vachmi vijaananstatprasaadata:

shaastraantaraani samjaanan vedaamshchaasya prasaadata: || 6 ||

When the original text itself is so alterd what is there to say of its meaning
which is intelligible even to the Devas with difficulty.

When the work has thus become altered in the age of Kali, under the
direction of Sri Hari for its clear understanding, l shall state the settled truths
having known them through His grace and also having well known the other
(Extinct) works and all the Vedas through His grace.

Special Notes:

1. When Sri Madhvacharya went to Badri for the second time and met Sri
Vedavyasa and Sriman Narayana, they commanded him to write the Nirnaya
for Mahabhaarata as he had done ‘Bhashya’ for Brahma sootra earlier.
This has been indicated in Su Madva Vijaya.

fiiiifiwmwsagwfhmi
WHWWTH:HIW:SIE: || w u
mwmi
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deshe deshe tathaa granthaan drishtvaa caiva prithagvidaan

yatha sa bhagavaan vyasa: saakshaannarayana prabhu: || 7 |l

jagada bharataadhyeshu tatha vakshye tadeekshayaa

samkshepaat sarvashaastraartam bhaarataarthaaanusaarata: || 8 ||
104 Shn' Mahabhaamta Taatparya Nimaya

Having known and examined the several scripts available in different parts
of the country by the grace of Lord Sri Hari l have given the purport of the
Mahabhaarata as expressed by Lord Vedavyasa who is sakshaad avataara
of Narayana with His blessings.
Mahabhaarata is the concluding work of all the shaastras.
Comparison of Mahabhaarata

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nirnaya: sarvashaastraanaam bhaaratam parikeertitam
bhaaratam sarvavedaashcha tulamaaropitaa: puraa || 9 ll

devai brahmaadhibhi: sarvai rishibischa samanvitai:

vyasasyaivaaajnyayaa tatra Mathyarichyata bhaaratam "101]
The Bhaarata is stated to be the decisive authority on all the shaastras.
Earlier when all the devas headed by Brahma and others and rishis had
assembled under the very direction of Sri Vyasa, Bhaarata was weighed against
the Vedas and all other Shaastras by placing them upon two scales. Bhaarata
excefled. '
Special Notes:

1. Sri Jayatheertha in his work Gita Bhashya Prameya Deepika says, two
beads were instilled one with the essence of the Vedas and all shastras
and the other with Mahabhaarata respectively and weighed. The one with
Mahabhaarata weighed more.
2. According to Anuvyakhyana, Sootra Bhashya is said to be the foremost
determining authority (Pramana Grantha)whiie here Bhaarata is said to be
so. While there is no doubt regarding the greatness of Brahma Sootra;
Bhaarata is the foremost among those expounding decided truths, says
Sri Jayatheertha in Sriman Nyaya Sudha.
The meaning of Mahabhaarata

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Adhyaya-Z - _ _ 105

‘mahatvaad bhaaravatvaccha mahabhaaratamuchyate

'niruktamasya yo veda sarvapaapai: pramuchyate || 11 ||

This work is called Mahabhaarata due to its greatest weight and sUperior
quality. He who merely understands the very meaning of this word is absolved
from all sins.
Special Note:
1 . Since this work reveals great truths this is called 'Maha.‘ When its very name
can absolve the sins, how great the study of this work would be.

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‘Firfiwfiihar-nthimhm
‘w=§wirs§=finrar=w1fiftm= || ts n
‘nirnaya: sarvashaastraanaam sadrishtaanto hi bhaarate
‘krito vishnuvashatvam hi brahmaadeenam prakaashitam
‘yata: krishnaavashe sarve bheemaadhya: samyageerita: ||12||

The truth of all shaastras is indeed established in Bhaarata by illustrations.

The dependence of Brahma and others upon Vishnu is also brought out in as
much as Bheema and others are clearly stated to be under control of Krishna.
Special Notes:
1. Sri Vaadiraja has said, that from this sloka to sloka 52 are quotes from
Brahmaanda Purana. Sri Janaardhaneeya Bhatta says that the earlierthree
siokas are also from Brahmanda Purana.
2. Sri Vaadiraja further says, Certain important episodes that have been given
in Bhaarata like establishing Supremacy of Lord Hari in the 'Raaja sooya'
episode. exhibiting the strength of Bheema to highlight the 'jeevottamatva'
of Sri Vaayu Deva, Draupadi being described as beauty personified, making
her the best among women next only to Lakshmi Devi, winning over the
kingdom by Dharmaraja shows that Vishnu Bhaktas never fail in theirfortune
and the destruction of the Kauravas bringing out the principle that haters of
Vishnu face dovaail highlighting that Mahabhaarata is the essence of all
shaastras.
106 Shrr' Mahabhaarata Tamper-ya Nimnya

‘fimsmtfiqvéifizrafisitfim || H 1|
‘mwilfli writ 1m mam
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‘sarveshaam jnaanado vishnuryashodaateti choditam || 13 ||
‘yasmaad vyasaatmanaa teshaam bhaarate yashoochivaan
‘inaanadashcha sh ukaadeenaam brahmarudraadi roopinaam ||14||
It is emphasized that Sri Vishnu is the giver of knowledge and fame to all.
in as much He in the form of Sri Veda Vyasa promulgated thelrfame in Bhaarata
and imparted knowledge to Brahma, Rudra and others who incamated as Shuka
and others.

Special Notes:

1. Sri Krishna as Arjuna's charioteer gave the Gitopadesha and several other
episodes highlight that He is dear to the Pandavas who are devotees of
Vishnu.

2. Moreover He as Vedavyasa composed the Mahabhaarata and made their

fame everlasting. They were all future devatas like Brahma, Indra and thus
established the fact that He is Lord and controller of all of them.

3. Shuka is avataara of Rudra. He has ‘aavesha' of Sri Vaayu Deva.‘ One of

his disciples Sri Vaisharnpayana had the ‘aavesha' of Brahma, Phaiia,
Sumantu and Jaimini had special presence of Sesha, Garuda and Indra
respectively. Thus all the devatas beginning from Brahma were disciples of
Sri Vedavyasa. Bheema who is future Brahma is also disciple of Sri
Vedavyasa. Not only that every devata avataara of that time was disciple
of Vedavyasa.
4. Sri Madhvacharya will also attain the post of Brahma in future. He is also
disciple of Sri Veda Vyasa.Thus Lord is giver of knowledge to all devatas
is established fact in Mahabhaarata.
Bheema is very dear to Srl Hari

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brahmaaadhikashcha devebhya: seshaad rudraadaeeirita:
priyashcha vishno: sarvebhya: iti bheemanidarshanaat ll 15 ||
Adhyaya-Z ' . . . l 07

Brahma is declared to be superior to all devas including even Sesha and '
Rudra. and also the fact that he is most dear to Vishnu is illustarated with the
example of Bheema's character.
Special Notes:

1. Having subdued Ashvattama. killing of Jarasandha that could not be

achieved by Balarama was done with great ease is the greatness of
Bhimasena.
2. Ashvattama is an avatara of Rudra, Balarama is an avatara of Sesha. Bhima
who surpassed them is future Brahma. Therefore it is said he is greater
than Sesha and Rudra.
3. Similarly Bheema performed several things which could not be done by
Arjuna. Arjuna is lndra. Thus Bheema proves to be superior to all devatas.
4. Krishna could have killed Jarasandha and Duryodhana but he kept this
task for Bheema which indicates that he is very dear to Krishna. This proves
that Bheema (future Brahma) is very dearto the Lord.
5. For the sake of Arjuna who was protected by Bheema, Kama who was
earlier Sugreeva was killed. Earlier Vali who was killed by Rama was now
born as Arjuna. Yet he was saved this time because he was Bheema's
brother. Kama who was Sugreeva was killed as he opposed Bheema.'i'his
is another illustaration to show that Bheema was dear to the Lord.
Vaayu Devaru is chief agent of Srl Hart

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‘bhubhaarahaarino vishno: pradaanangam hi maaruti :
‘maagadhaadivadaadeva duryodhanavadhaadapi || 16|j
Bheema took the important role in killing Jarasandha and Duryodhana
becoming the chief person to aide Shri Vishnu's plan in destruction of the evil
thus lessening the burden on Mother Earth.

Special Notes:

1. Killing of Jarasandha and Duryodhana is two very important events in

Mahabhaarata. Jarasandha had a boon from Brahma and Rudra while
Duryodhana had a strong body due to Shiva and Parvati's blessings. Killing
both of them and offered it as worship to Sri Krishna is greatness of Bheema.
103 Shrr' Mahabhaarata Taatparya Nimaya

Therefore he plays the most important role along with Lord Vishnu in the
destruction of evil forces.
Physical strength determines the hierarchy among Kshatriyas

‘the Its devils: efiig tr saw: |

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'yoya yeva balajyeshta: kshtriyeshu sa uttama:
'angam ched vishnukaaryeshu tadbhaktyaiva nachaanyathaa ll 1? ||

Among Kshatriyas the person who has greater physical strength is

considered superior. However that strength should be used in service to God.
it should be in association with Vishnu Bhakthi. Otherwise it will not become
supenon

Special Notes:

1. Among Kshatriyas one who possesses greater physical strength is

considered superior. However this strength has to be used for serving Shri
Han‘. it should not be used to fulfill selfish wishes. it should not be to establish
self superiority.
2. Although Duryodhana and Jarasandha had strength they opposed Shn' Hari.
They were like thorns in the society. Society did not benefit from them.
Therefore their strength cannot be considered superior. Asuras who helped
in churning of the milky ocean also had wrong intentions. Therefore their
strength is also not considered intrinsic.
The strength has to be inherent

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‘balam naisargikam tachhed varastraadestadanyathaa
‘anyaveshanimitam ched balamanyaatmakam hi tat || 18 ||
The physical strength has to be intrinsic'in nature which is considered as
superior. If the strength is increased due to a boon ora weapon it is not natural
in that person. Therefore it cannot be said to be superior. Sometimes the strength
increases due to ‘aavesha’ (presence of a superior force). This is also not to
be taken for consideration because this strength is not natural.
Adhyaya-Z l 09

Special Notes:

1. Physical strength is the meaSuring scale for superiority. However that

strength should be natural. It should not be added due to boon or obtaining
a weapon. Kamsa, Jarasandha, Keechaka are therefore inferior although
they had boon given by Brahma, Rudra. Arjuna has special presence of
Sesha in him. Therefore his strength increased and he was able to win
over Ashvattama who was even though an avatara of Rudra. Otherwise it
would not possible because as Arjuna is less in hierarchy compared to
Rudra.
2. Bheemasena who has natural strength is called ‘Sarvajivothama.’ It should
be noted that as Hanuman and also as Madhva, his strength is natural and
intrinsic.
Strength is the deciding factor among devatas

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‘assafilitfiwnaiarmgw u as"
‘devashu balinaameva bhaktijnaane nachaanyathaa
‘sa eve ca priyo vishnornaanyathaa tu kathanchana ||19 ||

Among devatas those who are strong have devotion as well as wisdom.
Oniy such a person having devotion and wisdom is dear to Shri Hari not othenivise
under any circumstance. Thereofore he who is great in strength also possess
great character along with devotion and wisdom.

Special Notes:

1. instead of saying that wisdom and devotion are measuring scale for
identifying superiority, is it rightto measure one with physical strength? It is
like saying that a wrestler is superior to a Guru who is full of wisdom and
devotion. Howeverthis argument can be clarified from this sloka. Wisdom
and devotion are the two factors to measure superiority. There are no two
thoughts on it. Nevertheless among the devatas that wisdom, devotion as
well as physical strength are necessarily in proportion. Therefore there is
nothing wrong to say that those who possess more strength are superior.
This rule is not applicable in humans and animals.
1 10 Shrr' Mahabhaarrrl'a Taurparya Nirmryc

Cause for the superiority in Strength

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‘tasmaad yoyo balajyeshta: sa guna jyesta eva ca
‘balarn hi kshatriye vyaktam jnyayate sthooladristibhi: || 20 ||
Therfore one who is physically stronger also possesses greater attributes.
This can be known with deeper insight. For physical strength as measure of
greatness is clearly seen in Kshatriya by men of ordinary vision.
Special Notes:
1. An appropriate kshatriya who is physically strong intrinsically will also
possess good attributes. Wisdom and devotion are inner values of the mind
it cannot be perceived ordinarily. However physical strength can be
experienced and seen by all. Therefore more physical strength indicates
more attributes.

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‘massaaafismwrgmfi use“
'jnaanaadayo gunaa yasmaatjnayante sookshmadrishtibhi:
‘tasmaadh yatra balam tatra vijnaatavya gunaa: pare || 21 ||

Wisdom and devotion can be understood only with deep insight. Therefore
strength is used as measuring scale for people with ordinary vision.
Physical Strength which is used for pleasing Sri Hari is deciding factor

‘tires 1111513 We: |

‘Wrath as wot Ier finer:
‘mghgafiuaarasrdtfliaa n as n
‘deveshveva nachaanyeshu vaasudevapratheepata:
‘kshatraadanyeshvapi balam pramaanam yatra keshava:
'pravrutto dushtanidhane jnaanakaarye tataiva ca [I 22 ||

This rule applies only to devas and not others (daithyas) on account of
hostility of the latter towards Vasudeva. When the Lord takes avatara for
Adhyaya-Z llI

punishment of the wicked, besides kshatriyas, physical strength is measure.

even for others .Similarly when Lord is engaged in spread of knowledge besides
Brahmanas even for others knowledge is measure for greatness. However
under ordinary circumstances, knowledge is measure for Brahmanas and
physical strength for Kshatriyas. .
Special Notes:

1. Apart from kshatriyas, others who have taken avatara as Brahmanas in

service of Sri Hari to aasist Him in His sankalpa to destroy evil, have to be
identified in hierarchy on the basis of strength. Therefore Drona, Ashvatama
although are devatas who had taken avatara as Brahmanas, when they
initiated themselves into fighting during the war, their hierarchy is determined
keeping in mind their physical strength.
2. For the devas where there is physical strength there is wisdom.
Wisdom is important for a Brahmana

‘W inswnm g innit straits is

‘aarrur'r stir a: first firsgarrdm || a t ||
‘anyatra Braahmanaanaam tu pramaanam jnaanameva hi
'kshatriyaanaam balam caiva sarveshaam vishnukaaryataa ||23||
Under other circu mstances, wisdom is the measure for identifying greatness
in a Brahmin and physical strength for Kshatriyas.However it is essential that
all of them should perform their duty as service to Sri Ha ri.
Special Notes:

1. Physical strength in Kshatriyas and wisdom in Brahmanas are deciding

factors for hierarchy. (so also wealth in Vysyas and age in Shudras) This is
the system in each group.
2. However when a Brahmana is initiated into fighting due to reasons at that
time physical strenght is identified in him for determining hierarchy. Same
applies to kshatriyas when they initiate in assisting ‘jnana kaarya' then
wisdom is their deciding factor.
3. in conclusion it can be said that to decide about 'jnana and bhakti' depends
on the intensity of their service to the Lord.
l 12 Shri Mahabhaarnm Taatparyn Nimayu

Sri Hari's forms for ‘Bala kaarya and Jnana Kaarya'

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‘krishnaraamaadiroopeshu balakaaryo janaardhana:
‘dattavyasaadhiroopeshu jnaanakaaryastathaa prabhu: ll 24 1|

The Lord Sri Hari exhibits strength in His forms as Rama and Krishna and
knowledge in forms like Dataatreya and Vedavyasa.

Special Notes:
1. Every avatara of the Lord is complete in itself. He is omnipotent and can
perform any work in any form. Therefore he is addressed as 'Prabhu.‘
2. Howeverthe Lord according to His own sankalpa He decides on His work.
3. 'Bala kaarya' means destruction of evil forces.to save the earth from chaos,
‘Jnanakaarya' means upadesha in Vedas. classification of Vedas, and
composition of other shaastras in tune to the Vedas.
Sri Hari‘s Saakshaad avataaras

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‘raaghava: krishnabuddhau ca krishnadwaipayanastathaa |l251|

‘kapilo dattavrishabau simshumaaro ruche: suta:

‘naarayano hari: krishnastaapasau manureva ca ' ll 26 ll
 Adhyaya-2 . ll3

'mahidaasastathaa hamsa: streeroopo hayasheershavaan

‘tataiva badabaavaktra: kalki dhanvantari: prabhu: ||27||

‘ithyaadhya: kevalo vishnurnaishaam bheda: kathancana

'na vishesho gunai: sarvebalajnaandibhi: kwacith |28||

Mathsya, Koorma, Varaha, (man) Lion, Vamana, Parasurama, Raghava,

Krishna, Buddha, and Vedavyasa (Vaasisihta Krishna), Kaplia, Dattatreya,
Rishabha, Simshumaara, the son of Ruchi(Yagna), Narayana, Hari, Krishna,
Tapasa Manu, Mahidasa (lthareya), Hamsa, Naarayanee (Mohini), the form
with the head of a horse (Hayagreeva) Vadavaagni (which is present in the
ocean) Kalki, the Lord Dhanvantari, are all simply avatara of Sri Maha Vishnu.
There is no kind of any difference between these avataras unde-r any
circumstances. There is no difference whatever in any of the forms in respect
of all the attributes such as strength knowledge etc.
Special Notes:

1. Among the slokas which describe the forms of the Lord, this sioka identifies
' all the 'saakshaad avataras‘ ofthe Lord.
2. Moksha can be obtained only with the right knowledge regarding the Lord's
avataras. One should be able to identify His 'Saakshaad avataras‘ His
‘Aavesha avataras' and those that are not His avataras.
3. Prithu, Narada. Balarama are considered avataras of the Lord by some.
However they are not so.
4. Among these Mathsya, Kurma, Varaha, Narasimha, Vaamana.
Parasurama, Raama, Krishna, Buddha, Kaiki are popularly known as
‘Dasavataras.'
5. Sri Vedavyasa roopa was taken to fulfill the prayers of Brahma and other
devas. Paraashara Rishi and Sathyavathi were made an instrument for
this avatara. In this avatara as Sri Vedavyasa Lord has given a wealth of
knowledge. The tenth adhyaya of Mahabhaarata Taatparya Nirnaya is
exclusively marked to describe this avatara. Therefore He is not a ‘rishi' as
considered by some. He is ‘saakshaad avatara of Sri Hari.
6. Lord took avatara as Kapila to Kardama Prajapathi (son of Brahma) and
Devahuthi (daughter of Swaayarnbhuva Manu). He preached ‘Saankhya
shaastra' to his mother. His story is elaborated in the third skanda of the
Bhaghavata. The 'saankhya shaastra' unrelated to the Vedas, prevalent in
ll4 Sbri Mahabharrrata Tuarprrrya Nr'maya

the present days, was preached by another rishi by name Kapila who is
different from the avatara of the Lord.
‘Datta' avatara took place in Athri rishi, son of Brahma, and Anasooya,
daughter of Kardama rishi. Three children were born to them namely Datta,
Durvasa and Chandra. 'Datta' was ‘saakshaad avatara‘ of Vishnu, Durvasa
was Rudra while Chandra had an amsha of Brahma in him as Brahma has
no avatara. The details of this ‘avataara' is given in the first adhyaya of the
fourth skanda of the Bhagavata. Therefore it has to be noted that
misconceived picturisation of this avatara as ‘one body with three
headstBrahma, Vishnu, and Rudra) six hands, and four dogs by the side‘ is
very much opposed to the Bhagavata Purana and is wrong ‘upaasana' of
Datta avatara.
‘Rishaba' avatara - appeared as son of Naabhiraja (son of Agneedra) and
Merudevi , daughter of Meru. The details of this avatara is given in the fifth
skanda of Bhagavata from 3“1 to 6"1 adhyaya. An aspect about this roopa is
it became the cause for the birth of Jain school of Thought.
‘Y-‘ajna' avatara - appeared as son of ‘Ruchi' (son of Brahma) and Aahoothi,
daughter of Swayambhuva Manu. Swayambhuva Manu paid tributes to this
roopa which is known as ‘Yaajnopanishad'. it is also popularly known as
Eeshavaasyopanishad.‘ Details of this avatara is given in Bhagavata fourth
skanda and and also in the eighth skanda first adhyaya.
10 The three roopas namely Narayana. Hari. and Krishna are avataras of Hari
as son of Yama Dharma, There are three Krishna roopas - Vaaslshta
Krishna (VedaVyasa) Yaadava Krishna (Krishna) and Dhaarma Krishna
(son of yama). The presence of this Narayana Roopa is in Badari.
Bhagavata says that 'Urvashi' is the daughter of this Narayana Roopa.
11 ‘Taapasa Manu Roopa‘ - appeared as son of Priyavrataraja who was son
of Swayambhuvarnanu. This Roopa also gave Moksha to Gajendra. More
details are given in Bhagavata fifth and eighth skandas.
12 Mahidasa is also known as 'Aitareya‘ as He appeared as son of Vishala
and ltharaa Devi. Vishala was son of Brahma. Brahma and Rudra served
this Roopa of the Lord as Dasas and therefore He came to be known as
Mahidasa. He is devata forAitareya Upanishad of Rg Veda.
_13 Hamsa Roopa is a special Roopa to bless Brahma deva. This Roopa is
described in the eleventh skanda otthe Bhagavata.
Adhyaya-Z . l 15

14 Mohini is a Stree Roopa. it is also known as Naarayanee Roopa. The

Amrutha appeared during the churning of the milky ocean by devas and
asuras, Mohini appeared to distribute the Amrutha among the devas who
were only eligible to partake it. Asuras were deceived by this roopa.
Bhagavata eighth skanda also describes the story of how even Rudra was
enticed by this roopa.
15 Hayagreeva Roopa is the roopa which appeared during the beginning of
creation to impart ail knowledge to Chaturmukha Brahma. This is in detail
in Brihadaaranyakopanishad and Madhva Bhashya on it.

16 Badavaa vakthra is also known as 'Badavaagni’. Vishnu is said to be

present in the ocean in this roopa.

17 Dhanvantari Roopa also appeared during the Churning of the mitky ocean.
He is initiator of ‘Ayurveda Shaastra.‘

18 All the Roopas are saakshaad avataras of the Lord. They are embodiment
of bliss and knowledge. They are 'aprakrutha roopas.‘ There is no difference
between these and the Moola Roopa.
19 The phrase ‘ithyaadhi’ includes various other forms of the Lord like
Keshavaadi Dwadasha roopas, Narayanaadi Shata Roopas, Vishvaadhi
sahasra Roopas, Ajithaadhi infinite roopas.
Shri Hari's Visesha Roopas

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] 16 Sbn' Mahabhaamm Tamper-ya Nirnnyn

‘shreerbrahmarudrasheshaashca veendrendrau kaama eva ca

‘kaamaputroniruddhashca sooryashcandro bruhaspati: ||29||

‘dharma eshaam tathaa bhaaryaa clakshaadyaa manavastataa

‘manuputraashca Rushayo naarada: parvatastataa ||30||

'kashyapa: sanakaadyaashca vahnyaadyaashcaiva devataa:

'bharata: kaartaveeryashca vainyaadyaashcakravartina: ||31||

'gayashca lakshmanaadyaascha trayo rohininandana:

'pradumno raugrnineyascha tatputraschaaniruddhaka: ||32|l

‘nara: phalguna ityaadyaa visheshaaveshino hare:

‘vaalisaambaadayaschaiva kinchidaaveshino hare: ||33|I

Maha Lakshmi, Brahma (Vaayu). Garuda. Sasha, Rudra. Indra, Kaama,

Kaama putra Aniruddha, Surya, Chandra. Brihaspathi, Yama and the wives of
all the above said devatas, Daksha and others, Swayambhuva Manu and other
Menus, Manuputras, Rishis, Narada, Parvatha, Kashyapa, Sanakaadhis, Agni
and other devatas, Bharatha, Kaarthaveeryarjuna, Prithu and other
Chakravatthis, Gaya, Lakshmana, Barata, Shatrugna, BalaRama. Rukmini‘s
son Pradhyurnna, Pradhyumna’s son Aniruddha, Nara, Arjuna all have Sri Hart's
special presence known as 'aavesha. Vaali Sambha and others have very
little ‘aavesha'.
Hanuman, Bhemasena, are main persons in
carrying out Lord Hart's commands

‘mmnWai:
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‘tasmaadbaiapravruttasya raamakrushnaathmano hare:
‘antarangam hanumaanshca bheemastatkaaryasaadhakau ll34l|

Therefore two avataras took place mainly as manifestation of strength.

Hanuma and Bheema were chief instruments in accomplishing Sri Harts
sankalpa in these two avatars.
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Adhyaya-Z ' _ l l?

‘brahmaatmako yato vaayu: padam braahmamagaat puraa

‘vaayoranyasya-na braahmam padam tasmaat sa eva sazll35||

The one who was Vaayu Deva earlier is in Chaturmukha Brahma padavi
in the present Kalpa. None other than Vaayu Deva can attain the post of
Chaturmukha Brahma.
Why beauty is the measure for superiority?

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‘praayo vettum na shakyante bhaktyaadhyaa: streeshu yat tata:
‘yaasaam roopam gunaastaasaam bhaktyaadhyaa iti nishcaya: "37"

Generally it is not possible even by effort to find out the qualities like devotion
etc. in women; therefore it is settled that those who have beautiful form possess
qualities like devotion.

Special Notes:

1. During 'Vanaparva' Draupadi has preached about ‘jeevakarthruthva' to

Dharmaraja. It brings out her depth of knowledge in ‘shaastras.‘ During the
fight with Narakasura, Sathyabama exhibits great valour. However such
episodes are rare and this cannot be applied in the case of all women.
Therefore the word 'Praaya:' is used to indicate this.

Beauty has to be intrinsic

‘as fiafi'ii'r wt mfiasvalqim

‘Wagmfigqig: was || ac ||
‘tacca naisargikam roopam dwaatrimshallakshanairyutam
'naalakshanam vapurmaatram gunahetu: kathancana "38“

The beauty has to be natural and should be inclusive of the thirty two features
of goodness. Hence mere physical beauty will never become an indicator of
the intrinsic nature of the soul.
| [3 Sim‘ Mahabharata Taarparya Nimaya

‘angfivfiflnifiagmfinfiwfi
‘aasqwmmifiqnfimw || Pvt n
‘aasureenaam varaaclestu vapurmaatram bhavishyati
‘na lakshasaanyatastaasaam naiva bhakti: kathancana ||39||

Sometimes due to reason like boon etc. asura women also look beautiful.
However they will not possess the required features (lakshana). Therefore such
women do not possess any devotion.
Special Notes:

Trijata, an aasuri stree, in Raamayana served Sita in Ashoka Vana. As a

result she was born as Subhadra during Dwapara Yuga. She also has special
‘aavesha' of Parvathi and hence possessed extra beauty and goodness.

Alakshmi, wife of Duryodhana worshipped Brahma and became an Apsara

stree by name 'Dhundhubi.‘ Trijata had good intrinsic nature and hence was
good natured. Goodness was enhanced in her as Subhadra. This was due to
the strength of the 'aavesha' Therefore this cannot be taken as account to
identify hierarchy.

Alakshrni was demonic in nature did not possess any beauty. Due to the
boon she got some beauty. This also cannot be accounted for place in hierarchy.
Raakshasis like Poothani look beautiful at times due to magical powers. This
beauty also cannot be counted for gradation.
Rukmini is Supreme among women

‘mwfizmamfiafimfiam
‘awmfimfiwnfimiiq'rmuar || so u
‘tasmaad roopagunodaaraa jaanakee rugminee tathaa
'satyabhaametyaadiroopaa shree: sarvaparamaa mataa ||40||
Therefore Lakshmi who is Jaanaki, Rukmini and other forms like
Sathyabama possess intrinsic beauty along with the thirty two features which
are indicated by knowledge and intensity of devotion and are supreme among
women.
Adhyaya-Z ' l 19

Special Notes:
1. The phrase ‘Satyabametyaadi roopas' include several of Lakshmi roopas
like Sri, Bhu, Durga, Ambruni etc.
2. Lakshmi is not only supreme among 'stree devatas' but also greater than
Chaturmukha Brahma and all other devatas.
After Lakshmi, Draupadi is next in hiererachyr

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‘tata: pashcaad draupadee ca sarvaabyo roopato varaa
‘bhoobhaarakshapane saakshaadangam bheemavadeeshitu: |l41||
After Mahalakshmi, Draupadi is the most beautiful among all the other
women. She like Bheema played an important role in Lord's avatara as Krishna
in reducing the burden of evil forces on the earth.
The way Draupadi performed her duty as service to Lord

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‘MW=mamit-3fimm || ya ||
‘hantaa ca vairahethushca bheema: paapajanasya tu
‘draupadieevairahetu: saa tasrnaad bheemaadanantaraa ||42||
Bheema promoted hate as well as destroyed sinful people. Draupadi
only promoted hate and hence she is not equal to Bheema. She is placed
after him in hierarchy.
Special Notes:

1. Sinful people who harbored hate towards Vishnu and His devotees were
burden on this earth. Bheema who played the primary role in their destruction
thus played the important role in Lord's Avatara as Krishna. Draupadi also
helped in an important way. Howeverthere is a difference among the two.
Draupadi was infinite times more beautiful than Duryodhana and other's
wives. Ignoring the Kauravas she chose to be the wife of Pandavas. This
caused hatred among Duryodhana and others. This made them commit
further sins. They were unjust during the game of dice and it was Draupadi
who was humiliated which created further hatred in Bheema. This caused
the destruction of the entire clan of such sinful people. Even from childhood
120 Shrr' Mahabhaarata Taetparyu Nirnaya

Bheema confronted the Kauravas in several tricks played by them but

succeeded in overcoming them. This created hatred in them. Thus Draupadi
was an instrument in creating hatred among the sinful people. However,
Bheema created hatred as well as destroyed them.
Balaraama, Arjuna follow in Hierarchy

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‘mammalian qaarhimitam || v: u

‘baiadevastata: pashcaat tata: pashcaaca phalguna:

‘naraaveshaadanyathaa tu drauni: pashcaat tatoapare
'raamavajjaambavatyaadyaa: shat tatoa revatee tathaa "43"

After Bheema and Draupadi, Balarama played an important role in helping

Krishna in His 'Bhubhaara harana kaarya.‘ Arjuna is after him since Sehsa
deva had special presence in him. Otherwise after Balarama, Ashvataama
has to be considered in playing the role in performance of service to the Lord.
(Bhaghavad Kaarya Saadhana)Arjuna and all others follow. Jaambhavati and
five others known as 'Shanrnahishiyaru' are equivalent to Balarama. Then follows
Revathi.

Special Notes:

1. Vaayu takes first place in ‘sewing the Lord.‘ Sesha is next. Then it is Indra.
The other devatas follow. This is the secret of the scriptures. This is illustrated
in the Mahabhaarata with the role of Bheema, Balarama etc. This is because,
after Bheema and Draupadi it is Balarama who played the main role in
helping Krishna in His mission of destroying evil forces.
2. After Balarama it is Arjuna to follow because he had special presence of
Sesha in him which made him do more than Ashvattama. However
intrinsically his service is less than Ashvattama. When someone succeeds
in achieving greater things due to presence of a higher force in them, the
achievement is related to the higher force. Therefore it has to be understood
that intrinsically Arjuna who is Indra is less then Ashvattama who is avatara
of Rudra. Thus it is Ashvattama after Balarama. AfierAshvattama it isArjuna.
By saying so that it only due to the presence of Sesha, Arjuna could
Adhyaya-Z - _ 121

supersede Ashvattama who is avatara of Rudra, Mahabhaarata concludes .

that lndra stands next only to Sesha and Rudra.
3. Balarama is Sesha; Ashvattama is Shiva. Therefore although they both are
equal. Balarama had special presence of Lord Hari‘s Shukla Kesha
Aavesha. Thus he could perform more ‘saadhana' than Ashvattama. That
is why Ashvattama is placed after Balarama.
4. Jharnbhavati, Miiravindha, Neela, Bhadra, Lakshana, Kaalindi — are six
Krishna's consorts. They are equal to Balarama who is avatara of Sesha.
Then it is Revathi consort of Balarama. She is avatara of Vaaruni, consort
of Sesha.

5. Apart from Supremacy of Lord Vishnu and establishing Vaayu to be best

among thejivas,(Hari Sarvothama and Vaayu Jivothama) Mahabhaarata
also tells about the hierarchy among other Devatas with examples of
Balarama etc.
Lakshmana and others follow after Hanuman

‘stash agnamqaat warm |

‘am as: wwgfiammrfim: || w 1|
‘lakshmano hanumatpashcaat tato bharatavaalinau
‘shatrugnastu tata: pashcaat sugreevaadyaastatoavaraa: l|44||

Lakshmana follows Hanuman; then it is Bharata and Vaali (both are equal
in rank). Shatrugna follows and Sugreeva and others are inferiors.

Special Notes:

1. This sloka describes that just like Mahabhaarata, Raamayana also depicts
hierarchy among the devatas.

2. By saying that Lakshmana is after Hanuman it denotes that Hanuman played

more important role in service of Rama. By performing super human feats
like bringing Sanjeevini mountain, crossing the ocean etc. he superceded
Laksrnana in his service to Rama. Valmiki says,

‘Gospadeekrita vaarashim mashakeekruta raakshasaam

Raamayana Maha Maala ratnam Vande nilathmajam ||
122 Shn' Mahabhanmm Taatparya Nirnaya

He crossed the ocean like a pool of water in the impression of a cow's feet.
He killed the raakshasa like the flies. Raamayana is a big garland in which
he is like the big gem.’ Thus Hanuman is placed first and then Lakshmana.
3. Bharata is avataara of 'Kaama' and Vaali is avataara of 'lndra.‘ Hence they
are equal in hierarchy. However Bharata had special presence of Lord as
Pradhyumna and also he was brother of Rama. He served Rama
continuously till the end. Vaali died early. Therefore Bharatha is denoted
first.
Completion of Bhagavad Kaarya Saadhana

‘um-Id gr, it: aura er'fint =r ‘gal grr

‘fiqlhiaqwrwifiuamfimm: || vs ||
‘raamakaaryam tu yai: samyak swayogyam na krutam puraa
‘tai: pooritam tat krushnaaya beebhatswaadyai: samamtata: “45H
Whosoever like Vaali etc. could not serve Sri Rama to their utmost capacity
completed it by being 0f service to Him in a special way as Krishna.

Special Notes:
1. Some of the devatas who took avataara during Raama avataara of the
Lord could not complete their service to Him in full capacity due to certain
reasons; however, later during Mahabhaarata. they took avatara and served
Sri Krishna to their best of ability and felt a sense of fulfillment.
2. How can Bharata and Vaali be equal in their saadhana? Vaali died early
and was far behind in service ofthe Lord. This question can be answered
in the following manner. Rama and Krishna are not different. AlthoUQh as
Vaali he was unable to fulfill his service to Rama, he was born as Arjuna
during Krishna avatara and completed his service to Krishna.
Similarly Taara was Vaali's brother- in- law during the period of Raamayana.
He was avatara of Brihaspathi. He became Drona (also Uddhava) during
the period of Mahabhaarata and served well and helped Krishna in quelling
the evil forces.
Saadhana was determined keeping in mind both the period of avalaara

‘will? a Fiaafiwiwirir .
‘watffiréfitgmguhaitw || we ||
Adhyaya-Z _ 123

‘firfi'q'lilrlfifimmqfimfiiiiriist:
‘Wamfiqifiuuhqfir: || vi» ||
‘adhikam yai: krutam tatra tairoonam krutamatra tat |
‘karnaadyairadhikam yaistu praadurbhaavadwaye krutam ||46||

‘vividaadyairhi tai: pashcaad wiprateepam krutam hare: l

‘praadurbhaavadwaye hyasmin sarveshaam nirnaya: krita: ||47||

Who ever did more service during Raamavatara did less during
Krishnavatara. Whoever did excessive service in both like Kama, Vividha etc.
their saadhana subsequently got reduced because they expressed displeasure
in Krishna's actions and opposed Him. Thus the gradation of merit of all got
settled in these two avatars.

Specail Notes:

1. If the devatas performed more service during the period of Rama avatara,
during Krishna avatara they less service and equalized their saadhana. lf
they did less during Ramavatara they did more during Krishnavatara and
fulfilled their saadhana.
2. Lakshmana who did more service during Ramaavatara was born as
Balarama during Krishnaavatara.As he was elder to Krishna he was unable
to bow down to Krishna's feet. Angadha who did great service in
Ramaavatara could not do much as Abhimanyu in Krishnavaatara had an
early death and had no opportunity to renderfurther service.
3. Surya performed great service in both his avatara as Sugreeva in
Raarnayana period and Kama during Mahabhaarata. Karna also served
Parashurama during his learning; as disciple of Parashurama. However
he overlooked Krishna's advice and made friends with Duryodhana. He
insulted Draupadi. He was friendly with Duryodhana and harbored hate for
the Pandavas. Thus he lost the extra merits which he had accumulated
through his service.
4. Similarly Mainda and Vividha served well Sri Rama as ‘monkeys.'They were
Nakula and Sahadeva. They were avatara of Ashwini devatas. But their
merits were lessened because they stood on the sea shore and threw salt
water on Dwaraka in anger because Krishna had killed Narakasura who
was their friend.
[24 Shrr' Mahabkaamtn Taatparyu Nirnaya

5. The Lord is called ‘Edhamaanadwit'. it means He makes sure that he

impartially makes every soul perform to its full capacity.
6. However it is greatness of Hanuman and Bheema that in both the avatars
they sewed the Lord as Rama and Krishna in total dedication not opposing
Sri Hari even once. Therefore it can be declared without any doubt the
‘Jivothamatva' of Sri Vaayu Deva who descended as Hanuma and Bheema.
Greatness of Krishna Roopa and Mahabharatha

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‘naitayorakrutam kimchicchubam vaa yadi vaaashubham
‘anyatra pooryaee kwaapi tasmaadatraiva nirnaya: "48“

‘pashcaattanwaat krushnasya vaisheshyaat tatra nimaya: |

‘praadurbhaavamimam tasmaat gruheetwaa bhaaratam kritam ||49|[

What was done in the two avataras. either by way of good or evil is not
completed in any other avatara. Therefore these two avataras determine the
facts (nirnyaathmaka) of all the tenets of the shaastras such as supremacy of
the God and gradation of the deities. Moreover Krishnavaatara is the later
avatara; determination of gradation among devatas is specially takes place in
this avatara. Therefore this avatara is central theme in Mahabhaarata.
Special Notes:

1. The importance of Ramaavatara and Krishnaavatara for determining the

Supremacy of Vishnu (Vishnu sarvotamatva) and gradation among the
devatas (taaratamya) is explained in this sloka. Raamavatara is ‘Upakrama'
and krishnavatar is ‘Upasamhaara'. The final purport is deciphered by
anylysing both. 'Upasamhaara' is more authoritative because it comes as
conclusion.
2. Both good and evil works performed by the devatas for completion of their
'saadhana‘ can have a conclusive decision only by analyzing them in Rama
and Krishna avataras. Just because Sugreeva rendered more service to
Adhyaya-2 . lQ

Rama than Vali it cannot be concluded that he is greater in capability .

(yoghyata). One should look at the service rendered by Vaali as Arjuna
during Krishnavatara. Similarly service rendered by Nakula and Sahadeva
is more than Kama in Krishnavatar. Butthey should not be considered higher
than Karna. We should take into account the way they opposed Krishna.
Thue Raama Krishna avataaras are mutually dependent in deciding the
hierarchy among the devatas. None of the other avataras help in determining
these facts.
3. Sri Vaadiraja Swami says since Sri VedaVyasa avatara of Sri Hari has
himself described all His leelas as Krishna in Mahabhaarata it is paramount
among all granthas
Raamayana In Mahabhaarata

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‘Weimégaliawgmaai
swrfiqfiriaifaawssfimmq || at ||
'uktaaraamakathaapyasmin maarkandeyasamaasyayaa
‘tasmaadyadbhaarate noktam taddhi naivaasti kutracit ||50||
‘atroktam sarvashaastreshu nahi samyaguclaahrutam'
‘ityaadi kathitam sarvam brahmaande harinaa swayam ||51||

in the Mahabhaarata the story of Sri Rama is also narrated in the context
of Markandeya episode. Therefore there remains nothing which has not been
told in Mahabhaarata.

Whatever is not said here is not found in such description elsewhere in

other shaastras. All this is stated in Brahmaanda Purana by Sri Hari Himself.
Special Notes:
1. It is pointed out here that the Rama's story is also narrated in Mahabhaarata
and thus Mahabhaarata is all inclusive. Rama's story is narrated in 'Vana
Parva‘ of Mahabhaarata in the chapters of 'Ramopakhyana.‘
2. Story of Raamayana is found in Mahabhaarata whereas story of
Mahabhaarata is not found in Raamayana. Therefore Mahabhaarata is said
to be best among Shaastras.
126 Skrr' Mahabhaaram Taaiparya Nimaya

3. During episodes like Sabha Parva in Mahabhaarata there is description

about Matsya Kurma and other avataaras of the Lord. Mahabhaarata also
includes several shaastra vichaaras. The addendum of Mahabhaarata is
Harivamsha which contains details of Krishnavatara, Raaja vamsha, ‘pitru
kalpa' etc.
Markandeyapurana praises Mahabhaarata

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‘Hilaufiarsrmtrrammgaaq’ ll a: ||
maarkandeyeapi kathitam bhaaratasya prashamsanam
‘dovatanam yathaa vyaaso dwipadaam braahmano vara: ||52||

‘aayudhaanaam yathaa vajramoshadheenaam yathaa yavaa:

'tathaiva sarvashaastraanaam mahaabhaaratamuttamam |l53|l

Maarkandeya Purana also praises the greatness of Mahabhaarata. Just

as Sri Vedavyasa is great among gods, Brahmins among humans, Vajraayuda
among weapons and ‘java godi' ( barley) among all grain varieties similarly
Mahabhaarata is best among all shaastras.

Special Notes:

1. Although ‘Sudarshana chakra' is bestamong all the weapons, 'Vajrayudha‘

is second best next only to ‘Sudarshana.’ Therefore among all the other
weapons ‘vajrayuda' is considered best. Similarly ‘Brahma Sootra‘ is best
among all shaastras. However among other shaastras which are derived
as ‘Nirnaya shaastra' from it Mahabhaarata is said to be the best.
Vaayupurana also commands Bharata

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Adhyaya-2 - [27

vaayuprokteapi tat proktam bhaaratasya prashamsanam

‘krushnadwaipaayanam vyaasam viddhi naaraayanam prabhum ||54||

‘k0 hyanyah: pundareekaakshaanmahaabhaaratakrudbhavet ‘

evam hi sarvashaastreshu pruthak pruthagudeeritam |[55||

In the work of Vaayuprokta also the greatness of Mahabhaarata is stated

as follows: Krishna Dwaipayana is Lord Narayana Himself. Who eles other
than lotus eyed Narayana can compose Mahabhaarata? This greatness about
Mahabhaarata is stated separately in all shaastras.

Special Notes:
1. Mahabhaarata was composed by Sri Vedavyasajust three years after his
avatara. He was the cause for birth of Dritharashtra and Pandu when he
was six hundred years old. If he had to write the exact happenings of the
history that many years before its occurrence, it is possible only for the
person who is omniscient. Therefore it has to be concluded that He is avatara
of God .Acharya has also said in Gita Taatparya and Gita Bhashya regarding
the praise of Bharata even by many other Puranas.
2. One cannot question thus - just because one lakh slokas were written by
Sri Vedavyasa how can he be considered as God? The narration of
Mahabhaarata events starting from the very origination of Kuru Pandavas
family. the performance of great sacrifice of Raja sooya Yaaga and
Ashvamedha yaaga, destroying of Baka, Hidimba, and other demons.
Draupadi’s marriage, the game of dice. the great war and details of no. of
soldiers, horses. elephants. chariots weapons etc that would be used during
the war clearly indicate that it is not a composition of an ordinary person. It
is all written with much clarity. Just as the creation of this vast world indicates
the existence of the creator who is omniscient God, similarly this great work
can be composed by none other than the omniscient God says Sri
Vaadiraajeeya.
Shaastraartha Nirnaya as in Mahabhaarata

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[23 Sim‘ Mahabhaarata Taalparya Nirnaya

uktoarthah: sarva evaayam maahaatmyakramapoorvaka:

bhaarateapi yathaa prokto nimayoayam kramena tu
tathaa pradarshayishyaamastadwaakyaireva sarvasha: “56H

Supremacy of Lord Vishnu , gradation among the gods, and such tenets
of shaastras which have been dealt in the first adhyaya are also seen in
Mahabhaarata. Now I will bring out those expositions gradually with quotations
from Mahabhaarata itself.
First Sioka of Mahabhaarata

ii . i .q

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‘naaraayanam suragurum jagadekanaatham
bhaktapriyam sakalalokanamaskrutam ca
‘traigunyavarjitamajam vibumaadyameesham
vande bhavaghnamamaraasurasiddhavandyam’ ||57|l

l offer obeisance to Sri Narayana who is the preceptor of Lakshmi , Brahma

and all other gods; Who is the exclusive master of the entire world; who is dear
to his devotees and who is adored by all devotees; who is bereft of the three
'praakruthik gunas' namely ‘satwa, rajas, and tamas' who is full of all auspicious
qualities; who is the first creator of all; omnipotent; who removes the bondage
of samsaara; who is revered by all the released souls as well as by all the
‘tatvaabhimaani devatas'.

Special Notes:
1. Supremecy of Lord Vishnu and other tenets of the shaastras expounded in
Bharata are highlighted by quoting slokas from Bharata itself. Sri
Madhvacharya has quoted the very first Mangalacharana sloka itself of the
Bharata to show how Bharata substantiates the shaastras.
2. Many of the present day manuscripts do not have this sloka. Sri
Vaadiraajeeya says that it was done purposely by those who could not
tolerate ‘True philosophy‘ (Sat Siddhanta) Howeverthe Kerala manuscripts
have this sloka in their editions.
Adhyaya-Z - _ l 29

Explanation of the adjectives in the sloka 'Narayanam Suragurum'

stain-q’: e mmfirfiai
asifirpiwnir mm= |
“was geriii sfiuwfiliiir -
tide: mi slit ‘EH-Q'IWRTW: || w. ||
jnaanaprada: sa bhagavaan kamalaavirincha-
sharvaadipoorvajagato nikhilaadwarishta:
bhaktyaiva tushyati haripravanatwameva
sarvasya dharma iti poorvavibaagasamstha: l|58||

Bhagavan N-arayana who possesses six giorious attributes, gives

knowledge to goddess Lakshmi, Chaturmukha Brahma, and to the entire
creation, He is pleased only with Bhakthi. Devotion to Sri Hari is Dharma for
all. These are the tenets which are expressed in first half of the sloka.

Special Notes:
1. The phrase ‘Suragurum' means bestower of knowledge and is Guru to
Lakshmi, Brahma, Rudra and others. Although Lakshmi understands
everything because of her own calibre but as she is dependent, her initiation
is under Lord Hari's control. That is why Hari is known as bestower of
knowledge to her. 'kamalavirinchisharvaadi poorvajagatha: jnaanaprada’
is the import of ‘Suragurum.’
2. Jagadekanaatham : He is the master of the creation. It means He is
Supreme. Thus He is bestower of knowledge to all is His nature. ‘nikhilaad
varishta1' explains ‘jagadekanaatham.’
3. Bhakthapn'yam means Devotees are dearto Him. He bestows knowledge
not with any anticipation of returns. His intrinsic nature is to bless those with
devotion. He makes the devotion grow in them. Therefore He is dear to His
devotees. He is not liked by asuras. This is understood because devatas
always bow to Him.'Bhakthyaiva thushyathi‘ explains ‘Bhakthapriyam.’
4. Sakala loka namaskrutham — all His disciples bow down to Him. it is because
it is Dharma of all to bow down to Sri Hari. That is why ‘lshopanishad' says
'Bhooishtaamthe nama ukthim vidhema’. Therefore it is cumpulsory for all
to do it. It does not apply any condition or qualification like in 'Yaaga and
studies of Veda etc.’ As it is the primary duty of all it is said ‘sakala loka
130 Shrr' Mahabhaamm Taotpnryrr Nimcya

namskruthamcha‘ ‘Han'pravanathvameva sarvasva dharmal' substantiates

the point made in ‘Sakala Loka namaskruthamcha.‘ The statement
‘sarvasya Dharma' makes it clearthatdevotion to supreme God is Dharma
for the members of all Varnas including women and Sudras.
5. ‘Narayana' means Bhagavan.
Explanation of second half of the sloka

tifigmmafiamafiml
WNW:
aussfirsinawfiaai n we. u

nirdoshaka: sritiviheena udaarapoorna-

samvidguna: prathamakrut sakalaatmashakti: |
mokshaikaheturasuroopasuraishca muktairvandya:
sa eka iti coktamathottaraardhe ||59||
in the second half of the sloka 'Narayanam Suragurum’ it is stated that
Narayana is Supreme God absolutely from all detects, He has no samsaara,
His attributes are infinite and Supreme, He is the first creator at the
commencement of the world, His powers are intrinsic, He releases the souls
from bondage. He is revered even by the liberated 'tatvaabhimani' deities.
Special Notes:
1. As defects like ignorance are due to the three gunas namely 'satva rajas
and tamas' the Lord when addressed as ‘Nirdoshaka’ is explained to be
that He is ‘triguna varjitha‘ — above the three gunas.
2. Srithiviheena' explains ‘ajam’ which means ‘no birth‘, thereby He has no
transmigratory life.
3. In the word 'Vibhu m‘ 'Vi‘ stands for extraordinary. ‘Bhu‘ means jnana and
ananda gunas. Thus udaarasamvidguna explains 'Vibhum.’ 'Vibhu' also
means ‘vyaptha' (all pervading). The Lord is all pervading with His gunas.
Therefore he is known as ‘udaara samvidguna.‘
4. ‘Aadhyam' means one who brought out this creation in the beginning, from
His stomach. The first creator. It also means that He is creator of ‘Brahma
Vaayu' who are His first sons.That is why He is 'Prathama kruth' ~ the creator
of the ‘first sons.‘
Adhygya-Z l3l

5. ‘Eesham' means ‘proficient’. He possesses the entire needed qualities for,

this whole creation intrinsically. ‘sakalaathma shakthi’ explains this aspect.
6. ‘Bhavagnam' - One whp removes the covering and exposes the intrinsic
nature of bliss required for liberation. This is Moksha. ‘Mokshaika hetu'
explains this. '
T. 'Amaaraasura siddha vandhyam‘ means He is worshipped by the liberated.
They are described as 'asuras' in which ‘asu' means 'indriyas' ‘ra' means
‘tatvabhimaani devatas‘ who make them happy. 'Siddha' means liberated.
‘Asuroopasuraischa siddha vandhyam‘ explains ‘amaraasura siddha
vandhyam.‘ It also means that He is worshipped by both ‘asuroopa' -those
who do not possess saatvika roopas such as 'Niruthi‘ 'Prahalada’ and also
‘suras' like Brahma and other devatas who are liberated.
The essence of the 'Nlangala sloka'

Warmth“!

miiira'rimnmrrlimaila u so u
namyatwamuktamubhayatra yatastoatasya
muktairamuktakaganaishca vinamyatoktaa |
lttham hi sarvagunapoortiramushya vishno:
prastaavitaa prathamata: pratijaanataiva I] 60 ll

In the first, as well as the second half of the 'rnangala sloka' 'Narayanam
suragurum' Lord Narayana is worshipped and revered by both liberated and
non liberated souls. Thus in the very first verse glory of Vishnu possessing
infinite attributes is brought out.

Special Notes:
1. This verse is both invocatory as well as expository of the entire purport of
the work.
2. Mahabhaarata is not only just a ‘shaastra', it is one of the best ones for
decisive understanding. That is why its first sloka is not only invocatory but
also authoritative about the establishment of the Supremacy of Vishnu,
possessor of infinite attributes and who is bereft of all defects.
132 Shri Mahabhaarata Tuarparya Nr'maya

Explanation of some slokas from Mahabhaarata establishing Supremacy of Vishnu

‘Wfifivqfie'infiisufiaififmfifismfiel
‘Wsfifiwfim=wfigfifivqfizfiawfiifl || a2 n
krushno yajnnairijyate somapootai:
krushno veerairijyate vikramadbhi: |
krushno vanyairijyate sammrushaanai:
krushno muktairijyate veetamohai: ||61||

Sri Krishna is worshipped by those who wish to get purified by ‘Some

paana' through sacrifices; He is worshipped by valiant kshatriyas by the way
of 'dharma yuddha'; He is worshipped by 'vaanaprasthas‘ and ‘sanyaasis' by
study of and gaining deep knowledge of shruthis , lthihaasas and sacred
literature; He is also worshipped by liberated beings who are free from hatred
and attachments.

Special Notes:

1. This sloka appears in the last part of Mahabhaarata. This sloka also depicts
the same essence of the invocatory sloka that Lord is worshipped by both
liberated and not liberated souls.
2. As it is already mentioned that any subject becomes valid when what is
said in the beginning, and is also finally acknowledged at the end.
(upakrama and upasamhaara have to be consistent). Keeping this in mind
it can be said that Mahabhaarata also begins by establishing the
Supremacy of Vishnu as He is worshipped by all, including non liberated,
who are bound by systems and regulations, and also by liberated souls
who have no bondage what so ever. Yet they worship Lord Hari as Supreme
and bow down to Him. Final part of Mahabhaarata also reconfirms with the
above sloka making the subject very convincing.

The reasoning for creation and annihilation

‘qwsafisifistfismimamam
‘fiWWW’ Ii as u
fsrurshtaa brahmaadayo devaa nihataa yena daanavaa: |
‘tasmai devaadhidevaaya namaste shaarngadhaarine ||62||
Adhyaya-Z ' l 33

Obeisance to Sri Hari who is Lord of all other gods; who who holds the‘
‘shaarnga dhanus‘(bow) who is the creator of Brahmaadi devatas and
annihilator of the demons.

Special Note:

t. The adjective ‘Bhavagnam' which explains the Lord as giver of 'Mukthi‘ as

well as the bestower of ‘Tamas’ is clearly expressed in this Mahabhaarata
sloka.
2. The purpose of Mahabhaarata is to show that the Supreme God will favour
the Gods and punish the demons; the two represent the good and the evil.
3. This is explanatory of two kinds of Moksha (release) referred to in verse 60
when both Devas and Asuras have their ‘linga deha’ destroyed and the
former go to heaven while the latter are consigned to hell.
Attaining llllukti is true ‘Srishti' for the devatas

WWW ‘"“FU
“WWW fiimtsqq ll at u
srashtatwam devaanaam muktisrashtatwamuchyate naanyath |
utpattirdaityaanaamapi yasmaath sammitaa visheshoayam ||63||

‘Srishti' in the context of devatas means releasing and giving them 'Mukthi.‘
lt does not mean ordinary creation of giving a ‘body’. Such creation of ‘giving
a body‘ is also given to demons. Therefore the creation of the Gods alone
mentioned in the above verse should be taken in the sense of providing
liberation.
Special Notes:
1 . ‘Creation’ generally means ‘providing a body.‘ If this meaning alone is taken
into consideration it does not carry any special significance to say ‘By whom
the devatas are created‘ because Lord not only provides body to the
devatas, He also provides them to demons. What is the difference in both
the creation? If it is interpreted as ‘bestowing Mukti' Devatas are alone
eligible for Mukti. Then the phrase "By whom the devatas are created‘
becomes significant.
 134 Shri Mahabhaamtrr Taatparya Nirnaya

Tamas is ‘laya' for Daityas

am a W firm fiamifitrfiiir sateen |

W: Wafififiwgfiwfl |r av ll
atha ca daityahatistamasl sthiraa niyatasamsthitireva na chaanyathaa |
tanuvibhaagakruti: sakaleshviyam na hi viseshakrutaa suradaityagaa ||64||

Similarly, destruction of demons mentioned in the above verse means

pushing them into 'andham tamas (deep dark hell) Destction does not mean
merely removing them from the body, because such removal happens even to
devatas. Then there is no difference between the devatas and thedemons.
Special Notes:

1 . Destruction generally means removing from the body. if this meaning alone
is taken the phrase ‘the demons by whom they get destroyed‘ does not
carry special significance. Sri Hari does not harbour any partiality as love
for devatas and hate for demons. He makes them be born as per their
karma. Destroys them. He also kills the devatas during 'laya.’ Therefore
‘putting the demons‘ in eternal hell is their ‘laya.’ Then the above phrase will
have significance because ‘Devatas do not go to tamas.
The primary message of Mahabhaarata

afiaihrgtlgwafi WW1
nfafimamfingqiuafiwmsfiqrqtfimm u as ll

tamimameva suraasurasanhitUm |
harikritam pravisheshamudeekshitum
prativibhajya ca bheemasuyodhanau
swaparapakshabhidaa kathitaa kathaa |[651|

This rule of release and eternal damnation applicable to Devas and Daityas
respectively does not depend upon the special consideration of love and hate
of Hari towards them. In orderto illustrate this very special principle made by
Sri Hari in context with Devas and Asuras, Sri Vedavyasa made two groups in
Mahabhaarata one under Bheema on His side and the other Duryodhana on
' the opposite side.
Adhyaya-Z ' 135

Special Notes:

1. It is conveyed ‘in this sioka that 'Mukthi to devas' and ‘Tamas to asuras‘ is
given respectively by Sri Hari which can be concluded by analyzing the
story of Mahabhaarata.
2. ‘Udheekshithum' means with ‘desire to see‘; however it can also be taken
in the sense ‘udheekshayithum' which means ‘to show‘. Sri Vedavyasa
author of Mahabhaarata, himself wanted to see the victory of Bheema and
defeat of Duryodhana and show it all through his work. That is why Sri
Madhvacharya has used this term says Sri Vaadiraaja Swami.
3. Bheema represented Devas as 'Jeevothama' and Duryodhana represented
Daithyas as ‘jeeva adhama.‘ It set example to show that ‘goodness’ with
the support of Krishna attains Moksha while destruction of ‘evil' indicates
‘tamas' for daityas.
Mahabhaarata is story of Narayana

‘wit waft trsit wramfimfisiit |

‘11w mswfimtmwfirmqj ll ‘at ll
‘namo bhagavate tasmai vyaasaayaamitatejase l
‘yasya prasaadaad vakshyaami naaraayanakathaamimaam |i66||
Prostration to that illustrious and revered Vedavyasa with whose grace l
narrate this story of Narayana.
Special Notes:

1 . This is totd by Vaisampayana before beginning the Bharata narrative.

2. Sri Madhvachaiya has quoted three ‘mangaia siokas' which is ‘namaskaara'
done by Sri Vaishampa 'ana before the description of Mahabhaarata. It is
once again the essence of 'Narayanarn suragurum.‘
3. Instead of saying that he would narrate ‘story of Mahabhaarata‘ it is said
that he would narrate the ‘story of Na rayana'.

The method in which Sri Hari has been described in Mahabhaarata

‘argfiaq mitt-tides mm! |

‘srféfirmfirarsattfimrqmfifeim’ || aw u
[36 Shrt' Mahabhnamla Taatparya Nirnaya

'vaasuclevastu bhagavaan keertitoatra sanaatana: |

‘pratibimbamivaaadarshe yam pashyantyaatmani sthitam ||67||
in this work Mahabhaarata glory of Sri Vasudeva is described, who is seen
by the sages within themselves like reflection seen in the mirror.
Special Notes:

1. This sloka clearly states that Lord Vaasudeva as 'sanatana’ (eternal) and
uses the adjective ‘Bhagavan' who possesses ‘sadgunaishva rya' (typical
quality of God) indicating the Supremacy of Vishnu in the entire work.
The benefit achieved from Supremacy of Srl Hari

‘artist altmwi =r 113i a ulawfi I

‘qfiaarqaraiiaaaieriimumwsrrj ll ea u
‘naasti naaraayanasamam ha bhutam na bhavishyati |
‘etena satyavaakyena sarvaarthaan saadhayaamyaham' ||68||
There is none equal to Narayana at present, neither there existed in the
past nor will exist in the future. By this statement ofTruth I shall achieve everything.

Special Notes:
1 . Mahabhaarata's central theme is Supremacy of Lord Hari. All the episodes
of Mahabhaarata have been narrated to establish this fact. Mahabhaarata
does not approve any thing which says othenivise.
Supremacy of Vishnu is the entire purport of Mahabhaarata

Wammfiwwfimi
mmshsgunatfivdiafimm ll ‘its u
aadyamtayorityavadat sa yasmaa-
dvyaasaatmako vishnurudaarashakti: |
tasmaat samastaa harisadgunaanaam
nirneetaye bhaaratagaa kathaishaa ||69||

Sri Vishnu as Sri Vedavyasa has declared the Supremacy of Narayana

both in his invocatory as well as final slokas from which it can be deciphered
that the entire purport of Mahabhaarata talks about the Supremacy of Lord
_Vishnu with His all attributes.
 Adhyaya-Z - l37

Special Notes:
l
l 1. Not only in the beginning but also in the middle and the end Mahabhaarata
declares the Supremacy of Vishnu making it ‘story of Narayana‘ as
‘upakrama’ and ‘upasamhaara' are in occurrence with the purport. The
Bhagavad Gita and Vishnu Sahasranaama also describe the Supremacy
of Vishnu.
Quotation from Harivamsha
-
ump- - -_-

‘emai' $11?‘i |
‘hamqimfiafiiimw u we u
n-w-I-v-n r‘- u w"

‘satyam satyam puna: satyamuddhrutya bhujamucyatel

‘vedashaastraat param naasti na daivam keshavaat param i170“
IIIpurr-lr what-44

With both hands raised. it is stated that there is no shaastra superior to the
Vedas; there is no God superior to Kesava. This is true; This is True; again
and again it is decaled as True.

Special Notes:
1. This is verse from 'Aashcharya parva’ of Harivamsha.
2. In this sloka Sri Vedavyasa has declared it emphatically to show its
importance.
3. Just as the Vedas is the highest of the shaastras Kesava is the highest of
the Gods. Triple saying is to make it emphatic.
Supremacy of Sri Hari in Mahabhaarata

‘ana'tfi afimafir fiawi a gage: 1

‘siegfiwaiaafitanrqwma’ n ea u
‘aalodya sarvashaastraani vichaarya ca puna: puna: |
‘idamekam sunishpannam dhyeyo naaraayana: sadaa |l?1||

By taking to the studies of the shaastras deeply and repeatedly oontemplating

on its purport one can come to the definite conclusion that Sri Narayana as
I

Supreme God has to be contemplated always.

TJr-illllIH-I'II
'"
133 Shirl‘ Mahabharata“: Taatparya Nimaya

Special Notes:

1. Shaastras have to be deeply analysed and studied and understood in the

rig ht spirit with its concluding statements etc.
2. This is said in Anushaasana Parva.
Injunction is to Remember Hari always - Prohibition is to forget l-iim

‘new: anti fiqfimaian a WHERE-[l

‘sit firfiififiun Warm’ u we ||
‘smartavya: satatam vishnurvismatarvyo na jaatucit l
‘sarve vidhinishedhaa: syuretayoreva kinkaraa:' ||72|1

Vishnu has to be always remembered. He should be neverforgotten under

any circumstances. All injunction and prohibitions are subordinate to this.
Special Notes:

1 . All injunctions such as ‘Snaana Sandhyavandhane' performing rituals etc

which help in purifying the ‘antha: karana helping the mind in remembering
Sri Vishnu. Similarly prohibitions such as ‘not eat onions’ etc. are useful in
preventing the mind from forgetting the Lord.AlI injunctions and prohibitions
shouid culminate in remembering Vishnu. Othenivise it is a waste. Thus
every good action should result in remembering Vishnu and avoiding bad
actions saves us from forgetting Him. Thus the do's and don'ts of the
shaastras also conclude in establishing Sri Hari as Supreme God.
Sri Hart's infinite glory

‘airfifiifijzmfiifinqnfiifiswm
‘Wannerfiamriaaawq no: u
‘ko hi tam veditum shakto yo na syaat tadwidhoapara: |
‘tadwidhashcaaparo naasti tasmaat tam veda sa swayam' ||73||
Who else can know Narayana completely other than Narayana Himself?
There is none equal to Narayana. Thus he can be fully known only by Himself.
Sri Hari can he known completely only by Himself

‘fififiilfirjaaaiawmamql -
‘an amatfirgmgwnawiaa'irgimf || \sv ll
 Adhyaya-Z - _ _ l 39

'ko hi tam veditum shakto naaraayanamanaamayam |

'rute satyavatisoono: krushnadvaa devakeesutaat ||T4||

Who else none other than Sathyavathi‘s son Sri Vedavyasa and Devaki's
son Srl Krishna is able to know Narayana who is blemishless?
Special Notes:

1. lt is said that only Narayana can know Himself. Sri Vedavyasa as well as
Krishna are avataras of Narayana. Thus only they can know Him. Both these
facts are clear in this sloka.
2. The word 'Krishnaath' should be suffix for both Sathyavati's son as well as
Devaki's son. Sathyavathi’s son is Vedavyasa also known as Vasishta
Krishna and Devaki's son is Vasudeva also known as Yadava Krishna.
When a lamp is kept in the doorway oftwo rooms both gets lighted. Similarly
‘Krishnaalh' has to be adjoined with both their names.
3. This also indicates that knowledge is complete in Moola roopa as well as
in avatara roopas of the Lord.
About Lord Hart's dealing with His creation
‘mfifisfim'tws sci mm't anti r
-_‘_-

‘Mswzfisimfisfifiir’ ll we ||
-
.la-q;.y-I-_|:V.-~

‘aprameyoaniyojyashca swayam kaamagamo vasheeI

‘modatyesha sadaa bhutairbaala: kreedanakairiva' "75“

u.
L‘. Sri Hari cannot be known completely by anyone. He cannot be directed;
t.

‘2? . He functions according to His will; He has everything under His control; He
enjoys playing with all beings like a child playing with toys.
Special notes:

1. The entire creation is child's play for the Lord.

2. This sloka is in Sabha Parva.
Srl Harl is incomparable

‘mnfiqfimewmfiafi’ ll wit ll
140 Shrr' Mahabhaarata Tflatparya Nimaya

‘na pramaatum mahaabaahu: shakyoayam madhusoodana: |

‘paramaat parametasmaat vishwaroopaanna vidyate ||76||

It is impossible to comphrehend Lord Madhusudana completely. There is

nothing superior to this Lord who is all pervasive.
Sri Hari is not son of Vasudeva and others

‘3W m =n=t firming: l

‘mammmfim: || we ||
‘vasudevasuto naayam naayam garbeavasat prabhu: |
‘naayam dasharathaajjaato na caapi jamadagnita: |177||
The Lord who is master of all is not the son of Vasudeva; He never grows
in the womb; ln Rama roopa He was not born from Dasaratha neither was He
born from Jamadagni as Parasurama.
Special Notes:
1. The Lord does not possess defects such as birth like ordinary beings.
Lord does not have defects like birth and death

‘we as! gmfi time 3H 11a g 1

‘a amt gala atri watt is fir-rlaq
‘figzfififlawfiwm'émfiw nMn
‘jaayate naiva kutraapi mriyate kuta eva tu l
‘na vadhyo muhyate naayam badhyate naiva kenacit |
‘kuto duhkam swatantrasya nityaanandaikaroopinaz’ ||78||
He is not born to anybody. Therefore where is the question of death for
Him? He cannot be slayed by anyone. He cannot be made unconscious and
he cannot be bound by anybody. How can there be any sorrow for Him who is
independent and who is blissful always.
Special Notes:
1. We read several descriptions such as Sri Hari is born to Vasudeva. He
grows in the womb of Devaki. As Rama he is born to Dasharatha. He was
killed by the arrow of the hunter in Krishnavatara. He fell unconscious to
Narakasura's arrows. However Lord Hari is independent. None is
 Adhyaya-Z - l 41

independent to harm Him in anyway. He is also always full of bliss. There-is

no question of sorrow for Him. Therefore all these happenings are only to
deceive the wicked souls and to bring joy to the good souls.

2. God is stated as born in His avataras in the Puranas. Really speaking He is

not born in the ordinary sense. He manifests. His births are ‘aavirbhaava’
and not called birth.
About Harl's misleading ways
-_

‘hierfi is 2am wit-q arch alt:

-.-

‘wtffirfififififianriqgim’ use n
_.
11' '%M#¥:1¢r '-.-.».-'*-»'. “rage-“mew”

‘eeshannapi hi devesha: sharvasya jagato hari: |

‘karmaani kurute nityam keenaasha iva durbaiaz' ||79||

Although the Lord is the master of the entire creation, He keeps working
constantly like a helpless man.

Special Notes:

1. During His avataras it is found that God was charioteer to Arjuna, begged
aims from Bali, bowed to Narada, performed sandhyavandana etc. as
though he was an ordinary human. He also pined for Sita and went in search
for her. However He is the indweller of all and controls all. He protects the
good from the evil. He is not bound by any 'karmas'. Thus these are only
play acts which are performed by him to mislead the evil minded persons.
2. The word ‘hi' is used here indicating that the Lord is not bound by any karmas
as emphasized by the shruthis etc.
The way Lord Hari misleads evil minded demons

‘qtsmsi a3 gnfisvi gait titrli "I maid

‘aameameaeqweew || 60 u
‘naaatmaanam veda mugdhoayam duhkhee seetaam cha maargate
'baddha: shakrajitetyaadi leelaishaaasuramohini’ ||80|l

He does not recognise Himself. He experiences sorrows like falling

unconscious; goes in search for Sita; He gets bound by lndrajith's Nagapasha
are all play acts for misleading asuras.
142 Shrl' Mahabhanram Tantparya Nimaya

Special notes:

1. Brahma and other devatas have addressesd Sri Raarna as ‘You are avatara
of Sri Vishnu.’ However in Raamayana we see such descriptions as he fell
unconscious during the war at Lanka. He was steeped in sorrow and went
searching for Sita. During the war he was bound by ‘Naaga Paasha‘ sent
by lndrajith. But these are not true. It is a play act by the Lord who wanted
the demonic natured souls to understand him wrongly.

‘wwwfiafigfiim=
‘mmmrqwfiiim u at ||
‘WWW
‘arlam'miramfisaqfig: gm’ || (A It
‘muhyate shastrapaatena bhinnatwagrudhirasrava: |
‘ajaanan pruccati smaanyaan tarlurn tyaktwaa divam gata: ||B1||
‘ityaadyaasuramohaaya darshayaamaasa naatyavat |
‘avidyamaanamevesha: kuhakam tadwiclu: suraa:‘ ||82||
He falls unconscious by getting hurt with weapons; His skin ruptures and
begins to bleed; due to ignorance He enquires from others; He leaves His
body and reaches heavenly abode.These have been enacted by Sri Hari, who
is omnipotent, as a magician showing things that do not exist. Devatas were
aware they were was playacts.

Special Notes:
1. Sri Krishna fell unconscious to Narakasura's arrow. He was hurt by
Bheeshrna's arrows and blood flowed out of his ruptured skin. In order to
run away from Jarasandha he enquired about an hiding place from
Parasurama. He made things appear as real like a magician although He
is omnipotent.Asuras gotdeceived. They thought Krishna to be an ordinary
human and went to ‘tamas.’ However devatas knew it was a playact of the
Lord.
Lord’s every manifestation is ‘aprakruta’ - Beyond the qualities of Prakruthi

‘H'lgil'lil'ifizlfia'elfifiéfiq: .
‘fifi'iTWfiWfl || ca ||
Adhyaya-Z - i 43

‘praadurbhaavaa hare: sarve naiva prakrutidehina: [

‘nirdoshagunasampoornaa darshayantyanyathaiva tu ||B3||

Like for the asuras the way sajjanas are also deceived
‘ I \

gem mar-stir amafi g 35am

‘WWW? li as 1|
‘dushtaanaam mohanaarthaaya sataamapi tu kutracit |
'yathaayogyaphalapraaptyail llaishaa paramaatmana:' ||B4l|

Sri Hari's manifestations never have 'prakruthik‘ body. It is blemishless

and complete with all positive attributes. it only appears to be otherwise to
mislead the evil minded. Sometimes good people also get misled tor special
reasons. It is intended to equalize their merits according to their capacity. lt is
only a play for the Lord.
Special Notes:
1. This sloka establishes the fact that the Lord's manifested forms are
‘aprakruta' like His original Moola ronpa.

2. The earlier sloka said that devatas do not get misled by Sri Hari's playact.
it is true.However sometimes devatas also get mis guided. It is done
intentionally by Sri Hari. This is because they would have performed
meritorious deeds which fetch those merits beyond their innate capacity.
This has to be cut because they can be blessed with Mukti only at the
appropriate time. Therefore their merits get dissolved by their wrong
conception of Sri Hari's misleading acts. Vishnu Tatva Vinirnaya says,
Asuraanaamatyantam tama: praaptaye pareshaam vilambhaaya
Asuras attain 'tamas‘ quickly by wrong conception about God. For those
who have earned more religious merits than their innate capacity, to delay
their ‘moksha.'
Hari Sarvottarna in Gita slokas

‘sci as: afiamfiémmitw

‘warn-armiswamsqaafiiwa’ il as ll
'jnaanam teaham savijjnaanamidam vakshyaamyasheshata:|
‘yajnaatwaa neha bhooyoanyajnaatjnavyamavashishyate’ |185||
144 Shri Mohabhaerata Tangier-ya Nirrlaya

Hey Arjuna, l will tell you all that has to be known in general as well as in
detail. Once you know, nothing more remains to be known.

Special Notes:

1. ‘jnaana’ and ‘vijnaana' means ‘to be known'iineya) and to be known in detail

(vijneya). 'Jneya’ means to generally know the Supremacy of Lord Vishnu.
‘Vijneya' means to Know the Lord to be creator, sustainer, etc; to know Him
as supreme with the help of knowing the hierarchy among Gods etc. .

2. Gita is an important part of Mahabarata and there slokas have been quoted
from there to establish Vishnu Sarvothamatva. From here till sloka 106 it is
all quotations from the Gita.
Sri Hari's action of creation

‘as WW: we: mar

‘rm: mismfirffizfiri was’ || as ||
‘aham krutsnasya jagata: prabhava: pralayastathaa |
‘matta: parataram naanyat kimchidasti dhananjaya' ||86i|
l am the cause of the entire world and also its annihilation. Oh Arjuna!
There is nothing else which is higherthan myself.
Special Notes:

‘l. Sri Madhvacharya has said in Gita Taatparya that Bhoomi and other
inanimate objects as well as ordinary ‘jivas’ are 'aparatatwa;‘ 'Mukta jivas‘
are 'parabhaasa‘ and MahaLakshmi is ‘Paratatwa’ and Sri Hari is ‘paratara
tatwa.‘ Sri Hari alone is Paratara; 'aparatatwa and parabhasas' are several.
'Paratatwa’ is only Mahlakshmi. However Sri Hari is superior to all of them
There exists no other ‘paratara tatwa' other than Him.
The manner in which the ignorant get deceived

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qtmsnwseiimujmsaerq il as il
‘avajaanamti maam mudhaa maanusheem tanumaashritam'
param bhaavamajaananto mama bhutamaheshwaram'llfii'll
Ignorant people without understanding my all pervasiveness, powerfulness.
eternal and supreme nature look down upon me as merely possessing a human
body and also equate me with other lower category demigods.
Adhyaya-Z l 45

Dements that are obtained by Asuras

‘thwart aimivit them as“:

‘netfiwrgtiasgfilfisdtfirm: It“ ||
‘mogaashaa mogakarmaano rnogajnaanaa vichetasa: |
'raakshaseemaasureem caiva prakrutim mohaneem shritaa: ||88||
Actuated by delusive spirit of rakshasas and asuras they entertain wrong
notions (about me) and all their desires are unrealized and their spiritual deeds
are futile. They possess demonic qualities which destroy their intellect.

Special Notes:
1. At times such persons who are indifferent to Bhagavad tatva may obtain
materialistic pleasures; however they will be definetly denied of the
goodness of the other world. Their effort in performing 'yajna' also goes
futile. The knowledge they have assimilated about Rudra and other devatas
also go in vain. Their minds are always opposed to ‘true knowledge’ (tatva
vaada}. it is because their intrinsic nature is 'taamasic.’
The manner in which the mahatmas think of me

‘eater-fig Irf ‘net 24f ygrlimrfim: |

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‘mahaatmaanastu maam paartha daiveem prakrutimaashritaa:|
'bhajantyananyamanaso jnatwaa bhootaadimavyayam' ||891|

But the wise ones 0h Partha, actuated by divine spirit, adore Me with
undiverted minds, knowing Me to be the imperishable creator of elements etc.

Special Notes:
1. Wise men with steadfast mind know the Lord as the only independent entity.
They also know that the Lord does not possess any kind of blemish which
is otherwise seen in all the chetanas.
Arjuna’s stotra about Supremacy of Sri Hart

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146 Shrl' Mahabhaaram Taatparya Nimaya

‘pitaaasi Iokasya caraacarasya

twamasya poojyashca gururgareeyaan |
na twatsamoastyabhyadhika: kutoanyo
lokatrayeapyapratimaprabhaava' ||90|l

Thou art the father of the sentient and non sentient world and adorableThou
art the highest preceptor. Oh Thou of unrivalled prowess! There is none equal
to Thee. How can there be any superior in all the three worlds?

Special Notes:

i. These words are spoken by Arjuna on seeing the Viswaroopa of the Lord.
(BG 11-42)
Gretaness of Knowledge

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‘param bhooya: pravakshyaami jnaanaanaam jnaanamuttamam |
‘yajnaatwaa munaya: sarve paraam siddhimito gataa: ‘ l|91||

OArjuna, | instruct you about another important being which is best among
the beings to be known and knowing which the sages have attained the highest
goal from this world.

“inab\
Mahalakshml is the mother of this world

a _..
‘natfifiwisqs'siaibqfimi
‘antitmiivgnaiaafinaffiw’ || sq ||
‘mama yonimiahad brahma tasmin garbham dadhaamyaham |
'sambhava: sarvarbhootaanaam tato bhavati bhaarata' ||92||
Mahat Brahma (Sri Lakshmi) is my consort; l impregnate her (I keep all
souls in her); from her proceeds the creation of all beings oh! Bhaarata.
Special Notes:

1. ‘Yoni' means ‘consort. ‘Mahad Brahma’ means Maha Lakshmi; ‘Bhootas'

means Brahmaadi chetanas; ‘Garbha Deana‘ means chetanas with twenty
four tatvas are brought outfrom His womb and kept in her womb.
Adhyaya-Z 147

2. Mahaiakshmi is ‘janani' for Brahma, Rudraad hi chetanas. She is therefore .

higher than them in gradation. Her husband is Narayana who is the Supreme
goes without saying.

3. in Ambhruni Suktha Maha Lakshmi says that Narayana is her swamy —

‘Mama yonirapswantha: samudre’
Lord Hari as Purushothama

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‘firm Wanna |
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‘dwaavimau purushau loke ksharashcaakshara eva ca |
‘kshara: sarvaani bhootaani kootasthoakshara uchyate ||93||
‘uttama: purushastwanya: paramaatmetyudaahruta: |
‘yo iokatrayamaavishya bibhartyavyaya eeshwara: |I94||
'yasmaat ksharamateetoahamaksharaadapi cottama: |
'atoasmi loke vede ca prathita: purushottama: "95"
‘yo maamevamasammudhojaanaati purushottamam |
‘sa sarvavidbhajati maam sarvabhaavena bhaarata ||96||
‘iti guhyatamam shaastramidamuktam mayaaanaghal
‘etadbudhwaa buddhimaan syaat krutakrutyashca bhaarata’ ||97||
There are two divisions among the sentient beings namely ‘kshara and
akshara.'Aii sentient beings upto Brahma are known as 'Kshara purushas.‘
Mahalakshmi is known as 'Akshara Purusha.‘ | am distinct from these two
groups and l stand above them and is addressed by the Vedas as 'Paramatma.‘
148 Shri Mahabhaarata Tamper-ya Nirnayn

l pervade the three worlds and hold it in place by residing within it as

'Antharyami.‘ l cannot be destroyed and i omnipotent. Shrutis address me as
‘Purushottama' as I am above all the 'kshara chetanas' as well as 'Akshara
chetana.‘ One who understands me thus without any illusion can be called
'sarvashaastrajnaani‘ and understands the essence of the entire scriptures
worships me completely. This is the most secret knowledge of the shaastras.
Oh sinless Arjuna! l have imparted this knowledge to you. One who knows this
attains ‘aparokshajnana' and gets liberated.

Special Notes:

1. Dependent sentient beings are divided into two groups. Beginning from
Brahma the entire sentient beings are classified as ‘Kshara purusha'

1.-
because they come to be in the ‘samsaara‘ and possess a 'prakrutik body

.-__
which come and go- Lakshmi is 'Nithya Mukta.‘ it means her body has no

_- _...—-_--._--._
destruction. That is why she alone is 'aksharapurusha.‘ Sri Krishna who is
independent stands distinct from these two groups and is also above them.
That is why he is called ‘Pumshottama.’ NarayanOpanishad addresses Him
as Narayana — ‘aatma narayana: para:' Therefore this name is full of
meaning and not merely symbolic.
2. Vedas also say that the Lord pervades in the entire world and is called
'antharyami.‘ During annihilation the entire world gets destroyed but
Narayana remains the same. He is omnipotent.

3. In Bhagavad Gita (15. 16-20) The last five slokas of the fifiteenth chapter
not only give the essence of the entire Gita. it is also purport of the entire
shaastras. This is also acknowledged by other schools of thought. Sri
Sankara says the word 'eeshwara‘ in this sloka refers to Narayana -
‘eeshana shilo Narayana:' Sri Madhvacharya has quoted this as example
to establish Supremacy of Vishnu. He has quoted these slokas in his other
works like Vishnu Tatva Vinirnaya, Mayavaada Khandana, Sadachaara
Smriti etc.
Divine and demonic qualities

‘it rsmfi sesame angt 1H s |

‘iiifilamsfmarrgtwmiirag' nu n
‘dwau bhutasargau lokeasmin daiva aasura eva ca
‘daivo vistarasha: prokta aasuram paartha me shrunu' "98"
Adhyaya—2 I49

Arjuna! There are two types of jivas with different nature. They are 'daiva' .
(divine) and 'Asura' (demonic). I have already elaborated about divine qualities.
Now let me tell you about demonic qualities.
Special Notes:

1. The first three slokas of the sixteenth chapter has elaborated on divine
qualities (daivi swabhava) Gandharvas also possess 'saatvika swabhava'
like the devatas. However bliss in Moksha is more for devatas ‘saatvika
swabhava' is termed as ‘daivi swabhava.‘ Similarly lower catogery of men
are ‘taamasas.‘ However sorrow for asuras is more in tamas. Therefore
'tamas swabhava' is termed as 'aasuri swabhava.'A mixture of both these
nature is mediocre and is found in ordinary human beings and they belong
to ‘raajasa swabhava' which has not been addressed by Krishna separately.
Asuric way of Upaasana

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‘asatyamapratishttam te jagadaahuraneeshwaram'
aparasparasambhutam kimanyat kaamahaitukam ||99||

The universe is not real. It is illusory. it is not created by Sri Hari. It is not
goverened by any God; It is not a result of mutual relation between cause and
effect. (By saying so does it mean it is ‘asat'? No it is not ‘asat'. it is ‘Sadasat
Vilakshana.‘ ls it eternal? No it is not eternal. It is because it is a product of
ignorance - avidya).

Special Notes:

1. Those who possess asuric swabhava do not acknowledge the reality of the
creation and Sri Hari as its creator. To prove this they claim the 'jagat' as
iiiusionary. They do not acknowledge cause and effect. They claim that
everything is clouded with delusion. Howeverfor the question whether it is ‘unreal’
like the horns of a rabbit? They say it is neither 'asatya or satya.‘ They use a
new term as 'satyaasatya vllakshana.’ They also claim it be temporary because
it is born out of ignorance.

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150 Shrr' Mahabhaarata Taalparya Nirnaya

.
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etaam drushtimavashtabhya nashtaatmanoalpabuddhaya:
prabhavantyugrakarmaana: kshayaayajagatoahitaa: ||100||
With this approach of mind that is distorted they indulge in cruel activities
and are born for the destruction of the world.

Lu‘...
Downfall is resolved for people with demonic nature

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.
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‘WWW: u tot ||
'eeshwaroahamaham bhogeesiddhoaham balavaan sukhee'
aadhyoabhijanavaanasmi koanyosti sadrusho mayaa l
'maamaatmaparadeheshu pradvishantoabhyasooyakaa: ||101|l
A taamasic person claims 'l am God. l am enjoyer of all pleasures, I am
strong, l am rich, | am born in good kula, who is equal to me?‘ They cannot
tolerate me as ‘antharyarni’ and envy my presence in all.
Special Notes:
1. Demonic qualities are described in this sloka. Hatred towards God means
they challenge — ‘If God is not my initiator; let him make me work although l
decide to sit quietly. Or let him stop me from working.‘ They are overconfident
and develop arrogance and claim themselves to be Brahman - ‘Aham
Brahmasmi’. They also preach it to others. It is also claimed that ‘hatred'
leads to Moksha.‘ However ‘hatred’ is demonic quality. Gita sloka is quoted
here to bring out these facts.
Fate of haters of Sri Hari

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‘taanaham dwishata: kruraan samsaareshu naraadhamaan |
‘kshipaamyajasramashubhaanasureeshweva yonishu H1021]

‘aasurim yonimaapannaa moodhaa janmani janmani |

‘maamapraapyaiva kaunteya tato yaantyadhamaam gatim’ “103"
Adhyaya-Z - _ lS1

I will make such cruel natured people to be born in this samsaara again-
and again in asuric wombs in every birth. They eventually go to the lowest hells
without ever reaching Me, oh son of Kunti.

Special Notes:
1. Asuric nature not only makes them be born again and again in demonic
wombs; they also face more misery ultimately faliing into eternal hell.

2. The views that the world is unreal and that the souis are identical with
Brahman and that they are independent creatures are said to be asuric.
The hatred spoken of here is according to Janardhana Bhatta, denial of the
dependence of souls upon God for their actions and assertion of their own
independence. Sri Vadiraja Swami thinks it is the identification of one’s
own soul or those of others with Brahman, which is regarded as one of the
hatred of God.
Qualities of a 'saatvik' person

‘aihfilg ‘as “marathon |

‘mammaaam || than
‘sarvabhuteshu yenaikam bhaavamavyayameekshate |
‘avibaktam vibakteshu tajjnaanam viddhi saatwikam‘ "104"

‘Saatvika knowledge ' is that which knows the Lord, present in all mutually
different jivas and jadas, is one and the same(swagata bheda vivarjita) and is
supreme and eternal.
Special Notes:

1. ‘Chetanas are mutually different. However the bhagavad roopas which

indwell in them eternalty is the same. The chetanas get separated from the
body. ‘Antharyami' does not have such separation. There is no gradation
or difference among the Lord's forms present in every sentient and non
sentient thing. Knowing God in this manner is 'saatvikajnana.‘
2. Two important tenets are said here, 1)]ivas are different from one another.
2) The god present in all is one.
The doctrine that there is no difference among the god present as
‘antharyami’ in different places is stated in the 'Sootra‘ — Na staanatopi
parasyobhayalingam-sarvatra hi‘
152 Skrr' Mahabhaarata Tougher-ya Nimaya

Secret of all the shaastras

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‘maawewsmsaeses' || wan
‘sarva guhyatamam bhuya: shrunu me paramam vaca:
‘ishtoasi me dridamiti tato vakshyaami te hitam 1|105||

‘manmanaa bhava madbhakto madhyaaji maam namaskuru

‘maame vaishyasi satyam te pratijaane priyoasi me‘ ||106||

| will tell you the most secret knowledge. Listen to this most important
message. You remain dear to Me. This is definite. That is why I am telling
these words of wisdom which will do you good. Concentrate and rest your
mind in Me. Become my devotee. Worship and perform things to please me.
Prostrate at my feet. You will attain me. This is ‘Truth.’ | say these words in
affirmation because you are very dear to me.
Special Notes:

1. The importance of surrender to God is said here.

Stokes highlighting Moksha dharma

‘warmer we: Emir mow: emu

‘MWWW || 2m ||
‘pacharaatrasya krutsnasya vaktaa naaraayana: swayam |
‘sarveshweteshu raajendra jnaaneshwetadwishishyate ||1071|
Entire Pancharatra is said by Narayana Himself. This is said to be the
best among all shaastras.
Special Notes:

1. From this sloka tili the sloka 113, all siokas are quotes from ‘Mahabhaarata
Moksha Dharrna Parva.‘

2. Janamejaya asks Vaishampayana — Whether 'Sankhya, Yoga, Pasupata

and Pancharatra’ are consistent in their thoughts or do they contradict? if
Adhyaya-Z 153

they are said to contradict which is then the best among all of them?-
Vaishampayana replies. All the four shaastras preach contradictorily.
However 'Pancharatra‘ is best among them all. Narayana Himself is its
composer.
Greatness of Pancharatra

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‘jnaaneshweteshu raajendra saankyapaashupataadishu |
‘yathaayogam yathanyaayam nishthaa naaraayana: para:' ||108||
On king Janamejaya! Among these shaastras viz. Sankhya, Yoga.
Pashupata also. wheneverthe Supremacy of Narayana is stated in tune with
‘Pancharatra Shaastra' those portions have to be accepted as authoritative.
Moreover even through these shaastras, Supremacy of Narayana is established
if viewed in their proper sequence and reasoning applying canons of
interpretation. ‘upakrama Upasamhaara' etc.

Special Notes:

1. According to ‘Saankhya shaastra ' knowledge of nature leads to Moksha.

‘Yoga' says with help of 'praanayama' etc. breath control helps in attaining
Moksha. 'PaashUpata shaastra' states Moksha is attained by worship of
Shiva. However they also in many places state ‘Vishnu Bhakti’ as means t0
attain Moksha. These portions can be considered authoritative. On the
other hand entire Pancharatra is in tune with the Vedas.

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'pancharaatravidho mukhya yathaakramaparaa nrupa
‘ekaa ntabhaavopagataa Vasudevam vishanti te' ||109|l
Oh King! One who comprehends Pancharaatra, understands well the
gradation of devatas,they develop steadfast devotion. They attain Vasudeva
ie. Get released from samsaara.

Special Notes:
1. Knowledge in Pancharaatra bestows Moksha. Therefore it is best among
the above said shaastras.
154 Shri Mahabhaamta Taatparya Nimaya

2. Vaasudeva roopa of the Lord bestows Moksha. That is why this name is
mentioned in this sloka.
Difference among Jivas and Eashwara in Mahabhaarata

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‘fiaagaaitaeimaqflaifi lltto ||
‘bahava: purushaa Brahman utaaho eka eva tu
‘k0 hyatra purusha sreshta: tam bhavaan vaktumarhati ||110||

Janamejaya asks Vaishampayana — O learned Vaishampayana, Are

Chetanas many or one? If they are many who is the best among them? Please
let me know about this.

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‘wagar'rfieaarenwfhguntfim’ 1| 2?! ||
Vaishampayana Uvaca:
‘naitadhicchanti purushamekam kurukuiodhvaha
‘bahunaam purushaanaam hi yathaikaa yoniruchyate
‘tathaa tam purusham vishvamaakhyaasyami gunaadhikam' || 111 ||
Vaishampayana replies,Oh kurukula tilaka Janamejaya, Wise do not agree
that there is only one chetana. The Shrutis and Smritis say that there is one
Supreme God who is described as source of many chetanas. l shall also state
that He is present in all as 'antharyami‘ and possesses infinite attributes.
Special Notes:
1. Janamejaya asks Vaishampayana Muni whether chetanas are one or many.
Mayavaadis say that chetanas are one. It is without any support from
pramanas and also opposed to experience. Jnanis do not even want to
think in that manner. They say chetanas are many. Among the chetanas
Shri Hari being the primary cauee for the entire creation is said by Sri
Vedavyasa in the sutra ‘janmaadhyasyayatha:' In shriuti it is said, ‘yatho
vaa imaani bhootaani jaayanthe.‘ | am his disciple and thus acknowledge
his sayings. | also say Sri Han‘ is indweller in all and thus known as 'Vishwa'
who is full of all auspicious attributes. (Sri Vaadiraja Swami)
Adhyaya-Z ' 1 55

Harl‘s greatness as narrated to Shiva by Brahma

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‘natmenaiasfiaaétazr: may’ ll 223 ||
aaha brahmaitamevaartham mahaadevaaya prucchate
‘tasyaikasya mamatwam hi sa caika: purusho viraat ||112||

‘aham brahmaa chaaadya eesha: prajaanaam

‘tasmaajjaatastwam ca matta: prasoota:'
'matto jagat sthaavaram jangamam ca
sarve vedaa: sarahasyaashca putra' ||113||

The same purport was conveyed to Mahdeva by Brahma when questioned.

The Supreme God has everything under His control. He alone shines all around.

l, the first among thejivas am born from Him. You are born from me. The
Vedas together with the Upanishads are manifested through me.
Special Notes:

1. This dialogue between Brahma and Shiva appears in Moksha Dharma

Parva.

2. ‘Mamatva' in this context means ‘under control‘. It also indicates ‘swamithva'

- mastership. It does not mean ‘selfishness’ (mamakaara) which appears
in human beings due to illusion.

3. Vishnu is father of Brahma and is superior to him and is therefore

‘Sarvottama.‘ Brahma is father of Rudra and is therefore ‘jivottama.‘ Rudra
and others are placed after Brahma can be understood from this sloka.

4. Vedas are eternal. Therefore whereverthese are stated as ‘created’ it should

be understood as manifested.
 156 Shn' Mahabhaamm Taalparya Nimaya

Bheama tells Yudishtra

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‘a IN mwhfiamlgw:
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tathaiva bheemavachanam dharmajam pratyudeeritam l
'brahmeshaanaadibhi: sarvai: sametairyadgunaamshaka: |
‘naavasaayayitum shakyo vyaachakshaanaishca sarvadaa ||114|i
‘sa esha bhagavaan krushno naiva kevalamaanusha: |
‘yasya prasaadajo brahmaa rudrashca krodhasambhava:’ [l115ll
Bheerna teiis Yudishtira. ‘Even if Brahma, Rudra and all other devatas sit
together in contemplation and discussion of the attributes of Sri Hari, it is
impossible for them to describe even a fraction of His qualities. Krishna is no
ordinary ‘man. Chaturmukha Brahma emnated from His grace and Rudra is
emanated from His anger.‘
Sri Krishna tells Yudishtra
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‘wssfizarfirsfnfifisfirfifits'fism
‘aw; fisrgisg'rrfim' n a 2w ||
vacanam caiva krushnasya jyeshttam kunmteesutam pratil
‘rudram samaashritaa devaa rudro brahmaanamaashrita: |
‘brahmaa maamaashrito nityam naaham kancidupaashritaz' ||116i|

‘yathaaaashritaani jyoteemshi jyoti:sreshttam divaakaram |

‘evam muktaganaa: sarve vaasudevamupaashritaaz’ ||117|i

Sri Krishna Himself tells Kunti's elder son Yudishtra: All devatas resort to
_ Rudra, Rudra resorts to Brahma, Brahma resorts to me. However l do not
resort to anyone. Just as all luminaries resort to the great luminary the sun, all
released souls seek resort in Vasudeva. '
Adhyaya-2 - . l 57

Special Notes:

1. This sioka appears in upaparva ‘Vaishnava Dharma parva‘ which is in

'Ashvamedhlka Parva‘ of Mahabhaarata.

2. It says that 'jivas' resortto the Lord Vasudeva even in Mukti thus invalidating
the tenets ofAdvaita.
The essence of Bharata as told in Bhavishyat Parva

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‘argiserafimrmfifiiwifirfia: n tun
‘mtg w: sat men-at fiwsi w. |
‘aarfirigqqrfisrmnfifimr || 22s ||
bhavishyatparvagam chaapi vaco vyaasasya saadaram i
'vaasudevasya mahimaa bhaarate nirnayodita: ||118||

'tadarthaastu kathaa: sarvaa naanyaartham vaishnavam yasha: 1

'tatprateepam tu yad drushyenna tanmama maneeshitam ||119||

In Bhavishyat Parva there is an authoritative statement made by Sri Vyasa.

‘It is Hari's glory which is highlighted in Mahabhaarata. The other stories narrated
is to highlight this aspect only. The glory of Vishnu described here is not for
any other reason. Whatever is opposed to this effect is not my opinion.‘
Special Notes:
1. The main goal of Mahabhaarata is not to narrate the story of Pandavas but
to highlight how the Pandavas emerged successful only with the grace of
Krishna. While describing certain glories of Rudra and other devatas it is
done to establish the supremacy of Krishna. Therefore at times certain
episodes superficially may appear to oppose Supremacy of Vishnu. But
that is not the real purport intended by Vyasa. To understand the true meaning
one has to possess knowledge of ‘Bhashaa trayaa' (three type of usage of
the language).
Bhashaa Trayaa

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153 Sin-l‘ Mlkabhaarata Taatparya Nimaya

‘bhashastu trividhaastatra maya vai sampradarshitaa: |

‘ukto yo mahimaa Vishno: sa tookto hi samaadhina "120"

Three types usage of the language have been used in Bharata by me.
Greatness of Sri Visnu is narrated in ‘Samadhi bhasha.‘
Special Notes:
1 . 'Samadhi Bhasha' means to elucidate the purport with clarity. However here
it means to language which elucidate Supremacy of Vishnu - Eg. 'Nasti
Narayana samam' which directly means there is none equal to Narayana.
'Rudram samaashrithya devaa:‘ — Devatas resort to Rudra.

2. Language is made use of in three ways namely - 'Samadhi bashaI

Darshana Bhashaa and Guhya bashaa.‘ If the epic is read without the
knowledge of the three usages of the languages. it will result in
misinterpretations.

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‘mammfiwaqiahflgam Ii ass ||
‘Wawswm|
‘mfiwnfiafimmtfiwfiwmim ll 2a: n
‘shaivadarshanamaalabhya kwachichaiviee kathoditaa |
‘samaadhi bhaashayoktam yat tath sarvam graahyameva hi ||121||
‘aviruddham samaadestu darshanoktam ca gruhyate |
‘aadhyantayorviruddham yadhdarshanam tadudhaahrutam ||122||
‘darshanaantaramsiddham ca guhyabashaaanyathaa bhaveth |
‘tasmadh vishnorhi mahirnaa bharatoktho yataarthata: [1123"
'Darshana basha' has been used in certain episodes related to Shiva. It is
not acceptable. Whatever is said in 'samaadhi basha' should be accepted.
Matter which is conveyed in ‘Darshana basha' is acceptabie if it is not opposed
to ‘Samadhi basha.‘ That is called 'darshana basha' where the beginning and
. end conflict and also whatever is said in other ‘darshanas' (schools of
thought).'Guhya basha' is that which conveys something different from what
Adh yaya-Z - _ l 59

appears on the face of it. Therefore Mahabhaarata truly declares the greatness -
0f Vishnu.
Special Notes:
1. Three types of style in language are used in narrating Mahabhaarala. It is
known as ‘bashaa traya' — 'Samaadhi bashaa, Darshana bashaa and Guhya
bashaa.‘ Samaadhi bashaa narrates things in a straight forward manner.
Supremacy of Vishnu is naarated in this basha.

2. Other schools of thought are intermingled and narrated which is known as

‘darshana bashaa.‘ Beginning and end are contradictory. This should not
be accepted. There are two types in this 'Loka darshana bashaa and Para
darshana bashaa.’ What is perceived by general people is narrated as it
is. It is ‘Ioka darshana bashaa.‘ Other schools of thought are expressed is
‘para darshana bashaa.‘

3. What is not conveyed by either of these but contains secretive and esoteric
meaning is called Guhya bashaa. Example is as follows:

Atta shoolaa janapadaa: shivashoolaashca tushatpadaa:

Pramadaa: keshashoolinyo bhavishyanthi kalauyuge ll

In Kali yuga cooked food will be sold, Vedas will be used for making money,
Women will take up to prostitution easily is the meaning that is conveyed in
this sloka.
Ucchistam shivanirmaalyam vaantam ca mrita karpatam
Kaakavishtaa samaayuktam panca pootaani bharatall

It is said in the sloka that - Left over of what is tasted, shiva nirmalya (what
has been offered to Shiva). vomit, cloth on the dead body, crow‘s excreta
are sacred. The literal meaning of the sloka sounds very strange. However
when it is analysed properly it means — Milk which is taken from the udder
of the cow after it has been suckled by the calf; River Ganga which flows
from the matted locks of Shiva; honey which is thrown out from the mouth of
the bee; silk which is the cover on dead silk worms; and ashwata tree which
grows from the seed eaten by the crow and excreted. These are said to be
sacred things which is expressed in Guhya basha.

‘Bhashaaa traya’ is also expressed in Bhaagavata Taatparya.

160 Shn' Mahabhaarata Tamper-ya Nirnaya

Stories of Vishnu Bhaktas

Vaayu deva is the foremost of all Vishnu bhaktas foltowed by Bharati Devi

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‘tasyaangam prattamam vaayu: praadurbhaavatrayaanvita:|
‘prathamo hanumaannaama dweeeeiyo bheema eva ca l
‘poornaprajnastruteeyastu bhagavatkaaryasaadhakaf ||124||

Vaayu Deva who is Mukhya Praana who has three avatars is the foremost
servant of the Lord. Hanuman is the first avatara in which he fulfilled the Lord's
work. Bheema is the second avatara while Poorna Prajna is the third avatara
are all avatars he is ‘bhagavad kaarya saadhaka.‘

Special notes:

1. Rudra and other devatas also serve the Lord to their capacity. However
they at times oppose the Lord. But Mukhya Praana from time immemon'al
not once has he opposed the Lord for any matter. He is at His service
without any questions asked.
Bharatl

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‘tretaadyeshu yUQeshvesha sambhuta: keshavaajnayaa |
‘ekaikashastrishu pruthak dweetiyaamgan saraswatee' |1125||

Mukhya Praana under the command of Sri Hari took three avataras in
Treta, Dwapara and Kali yuga . Second in service to Sri Hari is Saraswati
(Bharati).
Avataras of Bharati

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.‘shamroope tu rathervaayau shririthyeva ca keertyatel
‘saiva ca Draupadi naarna kaalee chandreti chochyate' || 126||
 Adhyaya-Z ' . . . 16 l

Vaayudeva is form of bliss and Bharati enjoys it in his company and is‘
called ‘Sri.‘ She is popular as Draupadi. Kaali, and Chandra, are also her
other names.
Sesha and others are third In service to Lord

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‘snguia'ratfiaawfiqa 1| 2w ||
'trutiyaamgam hare: shesha: praadurbaavasamanwita: |
'praadurbaavaa narashcaiva lakshmano bala eva ca‘ ||127||
Sesha along with his avataara roopas stands third in the service of the
Lord. His avataras are ‘Nara, Lakshmana and Balarama.‘
Special Notes:
1. 'Nara' here refers to brother of Narayana who is son of Dharma.

2. Balarama is avatara of Sesha and not saakshaad avataara of Lord as

interpreted by Ramanuja.

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‘rudraatmakatwaaccheshasya shuko draunishca tattanoo |
‘imdro naraamshasampattyaa paarthoapeeshat tadaatmaka:‘ ||128||
,“-|-.-—,-—— I‘. 1- -.- -_

Sesha who was in Rudra padavi in the previous kalpa, Shukha muni,
Ashvattama are all said to be Sesha's avataaras. Arjuna who is avatar of Indra
possesses a small 'amsha' of Sesha in him and therefore he is also included
along with Sesha.
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Special Notes:
1. Just as present kalpa Vaayu Deva is future Brahma, similarly present kalpa
Rudra becomes Sesha in future Kalpa. As Vaayu deva is foremost in service
of the Lord, Sesha is third in the list.

Pradhyumna and others also are in service of God In gradation

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162 Shri Mahabhatlrata Taatparya Nirnaya

‘pradyumnaadyaastato vishnorangabutaa: kramenna tu]

‘caritam vaishnavaanaam tu vishnoodrekaaya Itathyate' |
tathaa bhaagavateapyuktam hanoomadwacanam param 1|129||

Pradhyumna and others are in service of the Lord in order of gradation.

Stories of Vishnu are narrated to bring out the glory of Vishnu. Even in the
Bhagavata there are wise sayings of Hanurnan.

Special Notes:
1. Pradhyumna is an avatara of Manmata. lt goes without saying that Indra is
also included as both are in the same gradation. They are fourth in service
to Sri Hari. Kaama's son Aniruddha is fifth in order.

2. Although Pandavas stories are elaborated in Mahabhaarata, the focal point

is to highlight and describe the glory of Krishna. lt also shows how Bheema,
Draupadi and others were of assistance to Lord Hari in gradation in His
undertaking to quell evil and it finally concludesin establishing the Supremacy
of Sri Hari.
Purpose of Sri Hari's incarnations

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rakshovadhaayaiva na kevalam vibho: |
‘kutoasya hi syoo ramata: swa aatman
sitaakrutaani vyasanaaneeshwarasya' H130"

Hanuman told in Bhagavata: Avatara of Lord as man in this world is intended

indeed for edification of mankind and not merely for destruction of raakshasaas.

How can there be grief for Rama on account of separation of Sita as He is

the Lord who delights in Himself’?
- Special Notes:

1. There is absolutely no question of any sorrow for the Lord who enjoys in
Adhyaya-Z - 163

Himself. Sri Rama enacted to be immersed in sorrow for having lost his‘
wife. lt was only to teach mankind how over attachment would resultonly in
sorrow. He taught several values of life to mankind.

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‘na vai sa aatmaaatmavtaamdheeshvaro
bhunkte hi dukham bhagavaan Vasudevafl
‘na stree kritam kashmalavashnuveeta
na lakshmanam chaapi jahaati karhichit ‘ |]1 31||

That Supreme Lord Vasudeva, who controls even the wise men, and who
indwells in the entire world never exoeriences misery and never suffers degrading
grief on account of women (Sita) and will not forsake Lakshmana due to anger.
Special Notes:
1. Can Sri Rama who is full of all attributes and bliss experience sorrow? He
is all pervading Vaasudeva. How can he experience separation from Sita?
The use of term Vasudeva indicates that even in His incarnation as Krishna
when in the midst of thousands of women he had no sensual taint. (Sri
Vadiraja Swami)
2. It is said that Rama was angry with Lakshmana for having allowed Dhurvasa
rlshi overlooking Rama's orders. This is also not because Rama possesses
anger; it is a playact to mislead the demonaic souls.

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gas-fir asifir aii innfia |
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‘mfimsrau' u 23a ||
yatpaadapankajaparaaganishevakaanaam
dukhaani sarvaani layam prayaanti |
sa Brahma vandhya charano janamohanaaya
‘sreesanginaamiti ratim pratayanshcachacaara' ||132|l
164 Shrr' Mahabharata“: Tlatparya Nimrryrr

All sorrows vanish for those who adore the dust of the lotus feet of the
Lord. Such a one, whose feet are worshipped even by Brahma, conducted
Himself thus in this world for delusion of mankind so as to indicate that such
was the lot of people addicted to women.

Special Notes:

1. Lord is all pervasive and His form itself is blissful. Such a Lord cannot
experience grief of separation nor other sorrows.
Sri Hari warships Shiva and others to delude the evil

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‘namatyacaryati stauti varaanarthayateapi ca |
‘lingam pratishthaapayati vrunotyasurato varaan ‘ ||133||

'sarveshwara: swatantroapi sarvashakthishca sarvadaa}

‘sarvajnoapi vimohaaya janaanaam purushottama:' ||134||

Although Sri Hari is always Supreme, overiord of all, independent,

omnipotent, yet at times does acts to mislead evil minded souls(asura
mohanaarta) such as, He honours and worships Siva, sometimes rishis,
sometimes devas sometimes even men and beg them of boons. He also installs
‘Lingas'. He asks for boons even from asuras.
Special Notes:
1 . Harivamsha describes that Sri Krishna wentto Kailasa to worship Shiva to
beget children; He performs pooja to Vishwamitra and other rishis in Rama,
Krishna avatars; he prostrates before Dhasaratha, Vasudeva etc.; He
installs Linga in Rameshwara; They are all done to delude the evil minded
peepie.
2. In Mahabhaarata ‘sabha parva' and in Maarkandeya Purana Sapthashati
Devi Mahatmaya it is said that Lord asks for boons from asuras. When
 Adhyaya-Z ' _ _ _ l 65

Madhu Kaitabha comes to kill Chaturmukha Brahma, Sri Hari fights with
-~'_-.-_ .z'u -

them for nearly five thousand years. Finally due to Devi’s ‘Maya’ the asuras
were entranced which made them bow down to Sri Hari's valiance and
wanted to bestow boon to Him. Then Sri Hari asked that they should be
_. _ \-;

killed by Him. Entire land was covered with water at that time. They said
that they should be killed on the land. Therefore Sri Hari put them on their
lap and and with His chakra beheaded them. However this is a drama
1 .1-:r-?‘=

enacted by Sri Hari for misleading the evil minded. Sri Hari is omnipotent,
independentand all knower.

Supremacy of Vishnu is the conclusion of all shaastras

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tasmaaclyomahimaa vishno: sarvashaastrodita: sa hi |

naanyadityesha shaastraanaam nirnaya: samudaahruta: ||1351|
v-

Therefore only that which establishes the glory of Vishnu is stated in all the
w-‘i.

shaastras and nothing else. This is the settled truths of all shaastras.
Special Notes:
1. Supremacy of Lord Vishnu is the purport of the entire shaastras. Certain
acts of God in His incarnations are meant to mislead the evil minded persons
and those are not to be taken as the purport of the shaastras.

Mahabhaarata can be Interpreted in three ways

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'manvaadi kechid bruvate hyaastikaadi tathaa parel
'tathoparicharaaddhanye bharatam parichakshate' ||136l|

The purport of the Mahabhaarata is conveyed by the Lord Vyasa Himself

in three ways. Some say it is 'manvaadi' (according to manu); some say it is

E ‘aastikaadi' (illustration of goodness) and others say it is 'Uparicharaadi‘ (about

God who is above all).
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166 Shrr' Mahabhaemll Tamper-ya Nimnya

Special Notes:
1. Earlier in the 120 sloka it was said that Bharata has to be interpreted in
three ways according to 'Bhashaatraya.‘ Moreover it said that Supremacy
of Vishnu is the essence which is given in ‘samaadhi basha'. Now it says
Bharata has three meanings namely. ‘Manu, Aasthika and Uparichara'
among which ‘Uparichara' is the essence of Bharata which establishes the
Supremacy of Vishnu is told.

2. Skanda Purana says Bharata has minimum of ten meanings. All meanings
are related to Supremacy of Vishnu. However due to eligibility of those who
take up to its study the meaning can be classified into three groups namely
Manu, Aastika and Uparicharaadanaardhaneeya says that it caters to lower,
mediocre and higher eligibility of souls.

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'sakrushnaan paamdavaan gruhya yoayamartha: pravartate |
‘praatiiomyaadivaicitryaat tamaastikam prachakshate' ||137||

This is called 'Aastika' whereby way of illustration of the story of the Pandavas
along with Draupadi and Krishna is narrated in reverse order (pratiloma).
Special Notes:
1. ‘Pratiloma' means to tell things at a later stage that which has to be told in
the beginning; and to tell what has to be told in the end, at the beginning.
2. ‘Aastika' here does not refer to the 'aastika muni' who stopped the
'sarpayaaga‘ performed by Janamejaya. ‘Aadhi' does not refer that
Mahabhaarata begins from his description.
3. 'Asthikas' mean those who repose faith in God and other worlds. 'asthikas’
are Pandavas and Draupadi. They are even greater than Manu, Muni and
all the other ‘aasthikas.’ All stories related to pandavas from their birth is_
said to be ‘aasthikaadi.’ Pandavas are best of Bhaktas and therefore it is
known as ‘Aasthikaadi.’
Aadhyatma meaning of Mahabhaarata .

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Adhyaya-Z . l 6?

‘dharmo bhakthyaadi dashaka: shrutaadi: sheelavainayau | -

‘sa brahmakaastu te yatra manvaadim tam vidhurbudhaa:’ "138"
Qualities Dharma, Bhakti along with its ten attributes, qualities like study
contemplation etc. good conduct coupled with politeness along with teachings
of the Vedas are referred to as ‘Manvaadi.’

Special Notes:
1. ‘Manvaadi' means aids which assist in achieving ‘paratatva saadhana‘ which
can be listed as ‘Dharma, Bhakti, Jnana etc.‘ There are several places in
Bharata which highlight Dhanna. In 'sabha parva' Raajasooya Yaga dharma
is described. Ashwamedha parva describes 'Ashwamedha Yaaga dharma‘.
During Raaja sooya yaaga Krishna Bhakti is described. Study and
contemplation aree given importance in many places. Vairaghya is seen
when the entire kingdom is renounced. Politeness and humility are described
at several places where youngsters show deep reverence to their elders.

2. Sri Vaadiraja Swami says that Pandavas represent the above qualities
described in Bharata. Yudistra represents ‘Dharma'(righteousness and
Tmth) , Bheerna represents Bhakthi, jnana, vairaghya etc. Arjuna for 'sravana
(hearing) manana (contemplation), and nidhidhyasana ; Nakula Sahadeva
for politeness and humility. Draupadi represents Veda Vidya. Thus Pandavas
along with Draupadi represent 1? qualities. Thus their story becomes story
of the greatness of these attributes.Therefore it is said to be ‘Manvaadi.' -
3. While Pandavas represent good conduct learning etc. Duryodhana and
others stand for all bad qualities. Duryodhana being avatara of Kail is the
worst of them.Thus the war of Mahabhaarata represents eternal conflict
which goes on in every soul between the forces of righteousness and
wickedness; to the extent that the righteousness succeeds, the soul is said
to come out victorious on its onward march towards final release. Narayana
directs this war like Sri Krishna did in the battle field. This is the teaching of
the Bhagavad Gita which is the essence of Mahabhaarata.
Uparicharaadi interpretation

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‘naaraayanasya naamaani sarvaani vacanaani tu |
‘tatsaamarthyaabhidhaayeeni tamauparicaram vidu:‘ ||139||
16g Sim‘ Mahabharata Taarparya Nirnaya

All the words of Mahabhaarata convey the glory of the supreme God
Narayana and represent His names. Thusjnanis way of this interpretation is
called 'Uparichara.‘
Special Notes:
1. In the above three verses the three levels of subject matter is explained.
The words ‘Aastikadi' ‘Manvaadi' and 'uparicharaadi‘ superficially give an
impression that Mahabhaarata begins with the stories of these three
personalities. But the fact is Manu‘s story does not occur at all in
Mahabhaarata. ‘aastika' and Uparichara appear only brieflyin Aadi Parva.
Therefore these three cannot be the theme of Mahabhaarata. The expression
'Aastikaadi. Manvaadi. and Uparicharaadi' have altogether different
meaning which is as follows:
In the word ‘Uparichara"upari‘ means, one who is top most among all
chetanas. It is Narayana who is indweller in all. 'aadhavante ca madhye ca
Vishnu: sarvatra geeyate' is a quote from the Bharata itself.
The ten virtues represented by Bhima

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'bhaktirjnaanam savairaagyarn prajnaa medhaa dhriti: sthiti:|
‘yoga: praano balam caiva vrukodara iti smruta:' [I140 ||

Devotion, knowledge, detachment, understanding, power of retention of

the knowledge. courage, steadiness, concentration of mind, vitality, strength -
Vrukodara is abhimaani forthese virtues. Bhimasena that is to say possesses
these qualities.

Special Notes:

1 . Supreme Narayana is the subject of Mahabhaarata. As it is said, 'charitam’

vaishnavaanaam tu vishnodrekaaya kathyate' - Pandavas have to be
described as those who represent to extol the greatness of Sri Hari. As the
shruthi says, 'vividishanti yajnena daanena' — Bharata describes several
dharmacharanas which are essential for perceiving the Lord. lt can be
obtained by grace of ‘Dharmabhimani' Dharmaraja and Lord Sri Hari.
Similarly ‘Bhaktirevainam nayati bhakthyathvananyaya shakya:‘ -
Adhyaya-Z ' l 69

Bhakthi and other ten qualities are essential to get the grace of Bheema-
and Lord Narayana. 'Shrothavyo manthavyo nidhidhayaasitavya' -
Learning, contemplation and practice are necessary to earn the blessings
of Arjuna and Lord Hari. As the saying goes ‘tadvidhijnaanaartam sa
gurumevaabhigacheth' one has to have poiiteness and humility to gain
the grace of Nakula and Sahadeva and Lord Hari. ‘Vedaa hyevainaam
vedayanti’ — one needs to study the Vedas to obtain the grace of Draupadi
Vedabhimaani and Sri Harl. Thus Mahabhaarata represents all these
qualities known as ‘manu.‘
Draupedl represents all learning (Vidya)

‘trimaran WWW: |
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'etaddashaatmako vaayustasmaadbheemaastadaatmaka: |
'sarvavidyaa draupadee tu yasmaat saiva saraswatee' ||141||

Vaayu Deva represents these ten qualities. Bheema who is incarnation of

Vaayu also has these qualities. Similarly Draupadi is incarnation of Bharati
who will be Saraswati in future kalpa. She represents all learning.
Special Notes:

1. Bheema who is incarnation of Vaayu possesses the ten qualities like Vaayu
Deva.

2. Draupadi will be Saraswati in future. Therefore she is embodiment of all

learning. In aadhyatma, she represents speech.

3. Similarly Duryodhana, Bheeshmacharya and soldiers on either side

represent several tatvas which will be described later. Thus while narrating
Pandavas story Duryodhana's story also is unavoidable. Since Duryodhana
Shakuni etc. are looked down upon. what they represent like 'igncrance'
etc. are also unwanted. Bheeshma, Drona are ail devas. They have taken
avatara with a purpose. They represent pu nya.
Duryodhana and Dusshaesana represent vices

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1-;0 Shn' Mahabhaaram Tamper-ya Nirnaya

'ajnaanaadiswaroopastu kalirduryodhana: smruta: |

‘vipareetam tu yajnaanam dushaasana iteeritaz’ |l142||

Kali who is embodiment of Ajnana (ignorance) is Duryodhana.

Dusshaasana is embodiment of ‘perverted Knowledge.‘

Special Notes:

1. The reason for us to have ‘ignorance, illusion, is all due to presence of Kali
in us. He is Duryodhana. ‘Perverted knowledge‘ is Dusshasana.
2. Along with ‘ignorance’ Duryodhana represents 'avairghya, and hatred also.
Shakunl Is ‘Nassthlka' Kauravas represent all vices
Ashvathama represents arrogance

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‘WWWW: Ii M Ii
‘naastikyam shakunirnaama sarvadoshaatmakaa: pare |
‘dhaartaraashtrastwahamkaaro draunee rudraatmako yata:' |l143||
Shakuni represents ‘naasthikatva' (non believer); all other kauravas
represent all other vices; Ashvattama who is avatara of Rudra represents self
conceit.

Special Notes:

1. ‘Naasthika Buddhi‘ at times affects even good people and gives them
sorrow. However it is the very nature of evil minded people. Shakuni is
abhirnaani asura forthis. Likewise ‘kaama, krodha, madha, matsara, loba‘
are seen in jivas. They are represented by the rest ofthe kauravas.Abhimaani
for ‘Ahamkaara tatva' in thejivas is Ashvattama who is avatara of Rudra.

‘iivrrarsfiaa'rufisq'rq'rmsirgfifirsni
‘vwsawaqifiaqifiqfifiias: u 22v u
‘dronaadyaa imdriyaanyeva paapaanyahye tu sainikaa: |
‘paamdaveyaashca punyaani teshaam vishnurniyojaka:' ||144||
Drona and others are ‘indriyabhimani' (controller of sense organs) soldiers
on Kaurava side represent ‘demerits’ (paapa) and soldiers on Pandava side
signify merits (punya). SrilKrishna is controller of all.
Adhyaya-Z . . l7l

Special Notes:

1. Drona is controller of hearing (shrotrabhimaani) He is avatara of Brihaspati.

Bheeshma is agni roopa who is the controller of tongue (vaagabhimaani).
Abhimanyu is avatars of Chandra who is ‘manobhimaani' (controller of the
mind). Nakuia and Sahadeva are controller of the sense of smell
(graanabhimaani). They are Ashwini devatas. Arjuna is 'manobhimaani.‘

2. Kaurava soldiers stand for ‘to give trouble to others‘ (parahimsa) plundering
others wealth (paradravya apahaara), talking ill of others(paranindha), going
after other women (para stree gamana) etc. ‘Kaama krodha’ are evils which
make home in us strongly from childhood. They are signified by Kauravas.
We are overcome with other evils at times and thus are signified by the
soldiers on their side. Sri Krishna is Vishnu who is the controller of all these
forces.
3. Sri Vaadiraja Swami says, body given to higher souls is for their 'moksha
saadhana.‘ However it is granted only when they gain ‘aparoksha jnana.'At
that time Sri Hari destroys all their earlier demerits and also the merits
which are done by them beyond their limit. Similarly in his work
Mahabhahrata, Sn Vedavyasa describes defeat to the kauravas and victory
to His devotees Pandavas, He has described Duryodhana along with other
evil minded people and Bheema with other good people. Just as sins are
destroyed so also evil minded people like Duryodhana and others. Just
like He destroys the extra merits of His devotee He describes destruction
of Bheeshma, Drona, Drupada. Viraata and others. Just as He grants
Moksha to the devotee who has completed ‘saadhana' He makes the
Pandavas victorious,,.This is described by Sri Vedavyasa.
4. The Tatvabhimaani deities and demons present in man's body who affect
the qualities in man are described. Character representation of such qualities
is described in the entire Mahabhaarata.
Spiritual Significance of Mahabhaarata

‘wwwfivl fit Waigeqfi |
‘gfié'qnma'Y-‘mhriggitfi ll ave ll
‘evamadhyaatmanishtam hi bhaaratam sarvamuchyate l
‘durvijneyamata: sarvaibhaaratam tu surairapi' ||145 ||
172 Shrl' Mahabhaarata Taatparya Nimaya

Thus entire Bharata is spiritually significant. Therefore it is difficult for

comprehension even to devatas.
It is complex to comprehend Mahabhaarata

‘ant arm 1% as ear in mm: |

‘aursfifiagqtmmaamsa’ |1 ave ||
‘swayam vyaaso hi tadweda brahmaa vaa tatprasaadata: |
'tathaaapi vishnuparataa bhaarate saarasangraha:' ||146||
Bharata can be comprehended by Sri Vedavyasa only. Chaturmukha
Brahma can understand it by His grace. Others are not able to know the full
details. However Supremacy of Vishnu can be comprehended by ail.
Special Notes:

1. If it is said that Chaturmukha can comprehend then all the ‘rujus' who will be
attaining his position in future will also be able to comprehend.
Vaayu Jeevothama

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Wmfiaaalfiiafieqa ll ave ||
ityaadivyaasavaaltyaistu vishnootkarshoavagamyate |
vaayvaadinaam kramashcaiva tadwaakyaireva cintyate ||147||
By such sayings by Sri Vedavyasa supremacy of Vishnu is understood.
And also by His own sayings gradation of other devas like Vaayu etc. is brought
to our mind.

‘mgifiaaafifirmifiaaeqmi
‘assimmfafiearfigssaa’ || tea ll
‘vaayurhi brahmataameti tasmaad brahmaiva sa smruta: |
‘na brahmasadrusha: kashciccivaadishu kathanchana‘ l|148||
As Vaayu will surely attain position of Brahma he is addressed as Brahma
himself.

Rudra and other devatas can never equal Brahma in any way.
Adhyaya-Z - I'B

Special Notes:

1. instead of saying ‘Brahmmaadee'nam karma:' it is said ‘Vaayuvaadeenam

karma:‘ this itself shows that they are equal in status. Vaayu will be attaining
Brahma's position in future. Thus wherever it says Brahma it automatically
means Vaayu and vice versa. Similarly Rudra and Sesha aiso have similar
positions. Indra and Kaama aiso occupy same positions.
2. There are a group of devatas known as 'rujus.‘ They are 100 in number at
any given time. They have all the intrinsic qualification to reach the status of
Brahma. 0f these Vaayu the 99"‘ ‘Ruju' after his given saadhana of 100
years becomes Brahma while the present Brahma at that time attains
Moksha. All the rujus possess body of 'sathya‘ free from ail blemishes.

‘fififfisfi'irfiawi
mail
‘flame-gamma:
Wmflmufis ll twa ||
‘jnaane viraale haribhaktibhaave
dhrutisthitipraanabaleshu yoge |
'buddhau ca naanyo hanumatsamaana:
pumaan kadaacit kwa cha kashcanaiva' ||149||
There is no other person equal to Hanuman in respect of knowledge,
detachment. and devotion to Lord Hari, courage, steadiness, vitality, strength,
zeal, and intelligence at any time and at any place.
Vaayu mahima in Balitthaa Sukta

‘Rfianaqqgiqrfiztiiihwmi: asaiqmwfirl
‘Wmfiawfiwfiglwfimamwa'ga: ll 2M ||
‘balittha tathvapushe dhaayi dharshatarn
devasya barge: sahaso yatoajani
‘yadeemupahvarate saadhate matee-
rutasya dhenaa anayanta sasruta: ‘ ||150 ||
Mukhya praana in as much as the original form of Vaayu emanated from
Narayana, therefore the original form also consists of strength, knowledge,
sustains the entire sentient beings protecting in the form of breath, and leading
them to their destined status. The characterestics strength and knowledge
t74 Sim’ Mahabhaarata Taatpnrya Nimaya

found in the original form of Vaayu Deva manifests in three avatars. The first
avatar is that of Hanuman. Filled with Bhakti he always remains near Raama.
Unaided he accomplished the commands of Raama. He conveyed Sri Rama's
nectar like message to Sita and conveyed Site's message to Raama.
Special Notes:

1. This mantra appears in Rg veda (1 .141.1-5). Itoonsists ofalthcugh thirteen

mantras it has become a custom to chant the first five alone as Balitta suktha.
Hrishikesha Theertha paata Nirnaya has given only first four mantras. it
starts as 'balittha‘ and is popularly known as 'Balittha Suktha.‘ in ‘Tantra
saara’ it is said that this mantra was conceived by Bn'ghu Muni and is known
as ‘Praanagnl Suktha.‘ Vaayu known as 'Praanagni' is mentioned in
‘Prashnopanishad.’ However Sayana refers it as ‘Agni.’ But Sri
Madhvacharya taking authoritative quotes from ‘Bhaavavrutha sadbhaava‘
and 'Yajuzsamhita‘ has said it should be referred to Vaayu Deva
2 The first mantra describes Mukhya Praana‘s moola roopa as well as
Hanumad Roopa. The second mantra describes Bheema Rcopa and
Madhva Roopa. The last three mantras describe Mad hva roopa alone. This
is because this roopa having expounded the true meaning of the Vedas
thus protecting its truthful nature is very dear to it. This roopa imparts true
knowledge to people leading them towards Moksha. This roopa is the cause
for attaining Moksha.

Bheema and Madhva avatars ir| Balittha suktha

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‘qrfiuaqértitazmfimarntm ll 2st u
‘priksho vapu: pitumaan nitya aashaye
dwiteeyamaa saptashivaasu maatrushu |
'triteeyamasya vrishabasya dohase
dashapramatim janayanta ycshana:’ ||151||
Mukhya Praana‘s second avatara is that of Bheemasena for destroying
enemies, to indulge in eating cart full of food and always remain involved in
contemplation of the seven shaastras. The third avatara known as Poorna
Praina was was begot by Vedaabhimaanin are namely Sree Bhu and Durga
for spread of right knowledge.
Adhyaya-Z - 1 75

Special Notes:
1. Derivative meaning of Bheema is — He by whom the knowledge (maz) was
supported (britha:) Sri Vadiraja Swami
2. ‘Yoshana:' Do not mean women belonging to humankind. As these women
do not have the capacity to give birth to Jeevaothama Vaayu, Lord made
Lakshmi His consort in the form of Sree, Bhu and Durga be present in
special manner in Madhyageha's wife and made him appear in this
bhooloka. Narayana was Himself present in Madhyageha Bhatta. The
couple had undertaken very rigorous vratas and were blessed in this
manner.

Purpose of Madhva avatara in Balitta Suktha

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‘niryaadeen budhnaan mahishasya varpasa
eeshaanasa: shavasaa krantasooraya: |
'yadeemanu pradivo madhva aadhave
guhaasantam maatharishvaa mathaayati‘ ||1521|

Vaayu deva is embodiment of knowledge, up lifting the ‘yoghya jivas,‘ and

is best among the devatas. Through this Madhva roopa he makes highly
intelligent Rudra and others very easily get released from this samsaara. Vaayu
Deva seated in the hearts of such jnanis safeguards the knowledge of
Supremacy of Vishnu by analyzing the Vedas in depth.

Special Notes:

1. This mantra highlights the eloquence of Sri Madhvacharya. Sri Trivikrama

Panditacharya describes his personal experience in this manner: ‘Sri
Madhvacharya’s defectless, unfaltering exposition of the Veda shaastras
delights the learned scholars and makes them feel immersed in ocean of
bliss.

2. This mantra clearly mentions the name ‘Madhva' along with 'Maatharishva.’
‘Maatharishva' denotes Vaayu. Therefore it can be concluded that Madhva
is Vaayu's avatara. ‘Maatharishva' can be related as Vaayu because ‘aa
shaye sapthashivaasu maathrushu‘ has been already told in the earlier
[76 Shri Mnhdbhflarata Taatparya Nirnaya

mantra. It means he is very much involved in the study of ‘saptha shaastras‘

— four Vedas, Pancharaatra, ithihasas and puranas.
3. ‘Madhu' means 'Aananda’ 'Va‘ means ‘theerta'. Therefore Madhva means
Ananda Theerta.

‘sewagmfifi'qfim'iggthswfrégfisfil
‘mwegi'rlrfiemnfiqwfisimqvngfifl || than
‘pra yath pitu: paramaaneeyate paryaa
prikshudho veerudho damsu rohati |
‘ubhaa yadasya janusham yadinvata
aaddiclhyavishto abhavad grinaa shuchiz’ "153“

In as much in that form Madhva was clearly directed by Supreme God, he

destroys all objections raised by opponents like tender creepers which is
crushed under the teeth. He being initiated by Lakshmi Narayana for ‘jnaana
karya‘ he is ever compassionate and pure.
Special Notes:
1. He was born in Pajaka. He wrote commentary on Brahma Sootra and
Upanishads. He installed Lord Krishna in Udupi. He went to have darshan
of Sethu. There he won over opponents. He imparted True knowledge to
good people. He undertook Baden‘ yatra. He saw Sri Vedavyasa. On the
way he graced several good people. Sri Vaadiraaja Swami says that Sri
Hari initiated him into all these actions.
2. Like in Hanuman and Bheema avatara he was prevented by Sri Hari from
using his physical strength to win over evil people.Therefore Madhva remains
quiet in this aspect. He remains silent even with opponents althouqh it is
not his intrinsic nature. As a sanyasi he should restrain from physical assault
and thus to keep up this protocol of the society he remains quiet. This is
shown by usage of the word ‘Ghn'naa.‘
3. The questions of the opponents are compared to creepers which keep
growing from time to time in spite of being cut. However Sri Madhva easily
cutthem with his teeth.
Adhyaya-Z . 1 T7

lllladhva does not experience pain of growing in the womb

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Warned“ tsvu
aadheenmaathruraavishadhya swaashuchi

-
rahimsyamaana urviyaa vivaavrudhe |
anuyathpoorvaa aruhathsana juvo
ninavyaseeshvavaraasu dhavate ||154 ||

Under the direction of Sri Hari, Vaayu Deva took three avatars in Anjana.
Kunti and Vedavati (Madhyageha Bhatta's wife). He did not enter the womb
due to any past sin nor did karma and also he also did not undergo any pain of
being in the womb. He also wrote analytical commentaries on 'apaurusheya‘
Vedas and gave several types of interpretation for other works like 'parusheya
grantas‘ like Mahabhaai'ata etc.
Special Notes:

1. Vaayu deva took incarnation more to obey command of Sri Hari. Not
because he was tormented by earlier karmas. He also did not enter the
womb and grow in stages. He is referred to as 'Aakhanaarnasamaa’ in
Chandhyoga Upanishad.
2. He studied the Vedas slowly not because he was incapable of
understanding. But he wanted to formally study the subject with the aid of
‘Siksha’ kalpa' vyakarana' etc. However he understood the Purana grantas
more quickly by grace of God.
3. Balitta Suktha has been interpreted as relating to Vaayu Deva by Sri
Madhvacharya himself in Chaandhogya, Brihadaaranyaka, Taitareeya
bashyas. He has explained its essence as 'Yasya treenyanudhitaani
vedavachanel‘ This sloka has been further commented upon by Sri
Padmanabha Theertha in 'Sannyaaya Rathnavaii‘; Sri Trivikrama
Pandithacharya in ‘Tatvapradeepa'; Sri Narayana Panditha in ‘Nay
Chandrika’; Sri Jayatheertha in 'Nyaaya Sudha Tatva Prakaashikaa‘ ; More
details can be obtained from Sri Raghavendra Swamy’s 'Parimaia’.
‘Yadupathya Seshavaakhyaartha Chandrika.‘ All the above works gives
detailed annotation on Balittha Suktha.
 173 Shri Mahabkaarata Tefltparya Nimaya

Sri Vaadiraja in Yukthi Mallika has explained Balittha Suktha as related to

Vaayu Deva in great detail touching the reader’s heart. Sri Surothama
Theertharu has also given word to word meaning of Balitta Suktha explaining
it to sing the glory of Sri Vaayu Deva.
(Note: Mr Basu gives an allegorical interpretation of this suktha. "Hanuman,
the first avatara of Vaayu, brings the message of hope to the desponding
soul (Sita) when she is frightened by the terror and temptations of the world,
namely the lower nature of man. He encourages her and tells her not lose
heart. The soul thus encouraged and hopeful becomes stronger and
assumes sterner aspects of Draupadi. It is when the soul has reached the
stage of Drau padi who no longer is liable to be snatched away from Ravana
or Duryodhana, that the second manifestation of Vaayu takes place. Vaavu
now comes not as a messenger of God . but as the warrior of the Lord, the
destroyer of the satanic hosts. This aspect of Vaayu helps the soul in
completing her conquest over her enemies. When passions are hushed
and subjugated comes then the Vaayu in his last and sweetest form as
Madhva, as the teacher of perfect wisdom (Poorna Prajna) and bliss giving
savior (Ananda Theertha) guiding the soul to Moksha.ln this aspect Vaayu
teaches the soul the mysteries of Godhead and ultimately leads her to
presence of God. )

Vaayu as Jaevothama

‘at-slim: aflitfi Htfiifire't fism: |

‘mfifiitfiiqitsqmfl || wt ll
‘ashvamedha: kruthusreshto jyothi: sreshto divaakarazl
‘braahmano dwipadaam sreshto devasreshtostu maaruta:’ ||155||
Asvarnedha is the highest among sacrifices; Sun is the highest among
the luminan'es; Brahmana is highest among men (bipeds) and Maruthi (Vaayu)
is the highest among Gods.
Special Notes:

1. Having established the supremacy of Vishnu , it is now being said with

examples that among the rest of the devatas, Vaayu is the foremost.
. 2. This is said by Pandu raja to beget his second son, when he asked Kunti to
worship Vaayu Deva.
Adhyaya-Z - . l 79

‘marksman.
‘semehémwsiiiawqmt || 2w ||
‘balamindrasya girisho lirishasya balam maruth |
‘balam tasya hari: saakshaanha harerbalamanyata:' |l156||

Rudra is the giver of strength to Indra; Vaayu is the giver of strength to

Rudra; Vaayu's strength is got directly from Narayana; and no one else gives
strength to Narayana

Special Notes:

1. Example to show that Rudra gives strength to Indra. Arjuna is avatara of

Indra. He was given Pashupatastra by Rudra. Similarly before killing
Jayadrata,Arjuna was made to visit Kailasha the previous night by Krishna
and got the upadesha of Pashupata onoe again.
2. Vaayu Deva gives strength to Rudra can be explained with following
examples. Ashvattama is avatara of Rudra. He was defeated by Bheema.
During Raajasooya Yaga Digvijaya many Shivaadi devatas were defeated
by Bheema.
3. Sri Hari is being the strength for Bheema can be ascertained from every
crisis in all episodes of Mahabhaarata were Bheema and others where
protected by Krishna.

Greatness of Vaayu Deva

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‘maintaammgiqifli fifinr? 1| QM ll
‘vaayurbheemo bheemanaado mahaujaa:
sarveshaam ca praaninaam praanabhuta |
'anaavritidehinaam dehapaate
tasmaad vaayurdevadevo vishista:' ||1 57“

Vaayu is frightful to the demons. He has vioce more powerful than Yama’s
servants. He is all powerful. He is the controller of breath in every sentient being
and brings about actions in them. Sentient beings collapse when Vaayu deva
leaves the body. He is thus ‘Devatottama.’ He is best.
130 Sim‘ Mahabhaarata Taaqmrya Nimaya

Special Notes:

1. Death does not occur when any of the ‘tatvabhimaani devatas‘ leave the
body. However when Vaayu Deva leaves the bodyI it falls dead. This proves
the highest nature of Vaayu Deva.

2. This fact about the body collapsing when Vaayu Deva leaves is described
in Aitareya and Chandhogya Upanishads.
3. Sri Vaadiraja Swami has given meaning from another angle. He says during
death all the ‘tatvabhimaanidevatas' get back to their moola roopa with
one amsha and remain with the jiva in one amsha. However Vaayu Deva
remains with the jiva along with the Lord as he is and takes the jiva to another
body. That is why he is ‘Deva Deva.‘
There is none equal to Bheema

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‘itaawhfiaumvernimlfi 1| tea 1|
‘W nrli'n finn'iwqitfi l
‘qtfflsfiaqgfiirmfii'qesfia’ || 2w. ll
‘tatvajnaane Vishnubhaktau dhairye sthairye paraakrame l
‘vege ca laagave caiva pralaapasya ca varjane' ||158||
'bheemasena samo naastl senayorubhayorapi |
'paandithyeaca patutve ca shoorathve ca baleapi ca‘ |11 59|1

Among both the armies there is none equal to Bheemasena in respect of

knowledge, devotion to Vishnu, fortitude, steadiness, prowess, assertiveness.
subtlety, valor, strength and avoidance of idle talk.

Special Notes:

1. All devatas are like Indra as Arjuna, Rudra as Ashvattama, Yama Dharma
as Yudishtira etc. However there is none to equal Bheema among all of
them. Thus he is Deva deva.

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Adhyaya-2 ' _ _ l81

‘Waiaisilwm’ || tee n
tathaa yudishtrenaapi bheemam prati sameeritaml
‘dharmaschaartashca kaamashca mokshaiva yasho dhruvam'l
‘tvayyaayatamidham sarvam sarvalokasya bhaartha’ || 160 ||

What Yudishtra tells Bheema is noteworthy — ‘Bheema! Dharma, artha,

kaama, moksha and fame are all under your control all time.

Duryodhana tells about Bheema's greatness

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‘Wagfiehérairqamuih
‘wurrfilaiwmwhefiw: || ‘an ||
‘mamammaml
‘ageiafissrawirrariargggm umn
‘qfiirmfifimf || 2W ||
virata parvagam chaapi vacho duryodhanasya hil
‘veeraanaam shastravidhooshaam kritinaa tatvanirnayel
‘satve baahubale dhairye praane shareerasambhave ‘ ||161||

‘saampratam maanushe Ioke sadaithyanararaakshasel

'chatvaara: praaninaam sreshtaa: sampoornabalapaurushaa:' [1162"

'bheeshmashca balabadrashca madraraajashca veeryavaanl

‘chaturtha: keechakasteshaam panchamam naanusushrumaz' ||163|l

'anyonayanantara balaa: kramaadeva prakeertitaa:' ||164l|

There is a saying of Duryodhana in Viraata Parva in connection with the

determination of merit among heros, conversant with the science of warfare (or
learned men well versed in shaastras) and men of skill-At the present moment
in the whole world of living beings consisting of daityas, men and rakshasas,
there are only four best of beings and who possess unsurpassed strength and
132 Shrii Mahabhaarutu Taatparya Nimaya

prowess, who also excel in intellectual strength, and distinguished physical

achievements. They are Bheema, Balabadhra, heroic king of Madhra (Salva)
and Keechaka who is fourth among them. We do not hear of a fifth in this order.
They have been mentioned in the order ofdescending merit.
Special Notes:

1 . There is a possibility that Yudishtra and others speak well of Bheema out of
affection and attachment to him. Therefore it may seem difiicuit to really
weigh Bheema's personality. However the person who harbours most hate
towards Bheema was Duryodhana. Acharya says that we have the
opportunity to hear about Bheema’s personality right from his mouth.
When the question arose as to who would have killed Keechaka in Virata
Nagara; itwas understood that only persons who could have done it were
Bheema, Baiarama or Shalya. ltwas also known that he was killed due to a
woman. Thus it was assumed by Duryodhana it must be Draupadi and thus
goes on to say these words about Bheema at that time.

2. Baiarama is avatara of Sesha. Thus it can be established that Bheema is

even greater than Sesha. It is interesting to note that Duryodhana ranks
Baiarama his own guru for ‘Gada Vidya' below Bheema. 'Bheemashcha
Balabadrashcha‘ is the choronological order in the sloka.
3. The separate mention of Keechaka in the second half of the verse indicates
that he should not be classed among the learned men. The other three are
only included in the group of which Bheemasena is the highest. Keechaka
comes in only as one ofthe strongest men (Sri Vaadiraja)
Bheema is praised by Sri Krishna

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‘Manama. || m 1|
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Adhyaya-Z ' _ _ I 83

vachanam vaasudevasya tathodhyogagatam paraml

‘yath kinchataaatmani kalyaanam sambhavayasi paandava
‘sahasragunamapyetath twayi sambhavaamyaham’ ||165l|

'yaadrishe ca kule jaata: sarvaraajaabhipoojitel

'yaadrishaani ca karmaani bheema twamasi taadrishaf ||166||

‘asmin yuddhe bheemasena twayl bhaara: samaahita:l

‘dhoorarjunena vodavyaa vodavya itaro jana:’ "167“

It is very important and noteworthy words of Sri Krishna in Udyoga Prava.

Oh Bheemasena! Whatever noble qualities you feel that you possess, l know
that you have thousand times more than that. You are worthy of the family in
which you are born. You are capable of discharging duties worthy of the family.
The entire burden of the war rests on you. Arjuna is only like the horse which
holds the yoke. Everyone has to be protected by you.

Special Notes:

1. in Udyoga Parva Bheema tells Krishna, ‘Hey Krishna! let there be

compromise. I do not want my name to be debased. I am talking in this
manner not due to fear of enemies. l can defeat the entire clan merely with
my physical strength. l can break the entire ‘Brahmaanda.'At that time Sri
Krishna says, ‘Whatever you have told about yourself is very minimal. You
are capable of doing thousand times more of what you have acknowledged
about yourself.‘ It should not compared to Yudishtra's words because it is
from the mouth of the Lord Himself.
2. Janardhaneeya says, Arjuna is like the horse and Bheema is the charioteer
which means under the guidance of Bheema,Arjuna will fulfill his duties.

Devata Taaratamya

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134 Sim‘ Mlhnbhmlmm Taatparyl Nirnaya

uktam puraane brahmaande brahmanaa naradaaya ca ||168|l

'yasyaa: prasaadaath param vidantil

'sesha: suparno girisha: surendra:
‘maata ca yeshaam pratamaiva bhaaratiee
‘saa draupadee naama babhoova bhoomau' ||169||

‘yaa maarutaad garbhamadhata poorvaml

‘sesham suparnam girisham surendram
‘chathurmukhaabhaanschatura: kumaaraanl
'saa draupadi naama babhoova bhoomau’ l| 170 ||

In Brahmaanda Purana Brahma tells Narada, ‘That she by whose grace

Sesha. Garuda. Rudra, and Indra reach Paramathma and who as Bharati was
the first mother of them, herself became known as Draupadi on earth.‘

She who first conceived four sons resembling Brahma viz-Seshafiaruda,

Rudra and Indra through Vaayu herself became known as Draupadi on earth.

Special Notes:

1. Aftertelling aboutVaayu Deva now Draupadi is referred. Bharati is mother

of Garuda and others. Before the actual creation of Brahmaanda; four of
them were born to Bharati and Vaayu named as Shradda and Sootra.
2. How did Bharati beget sons resembling Chaturmukha Brahma? ‘aatmaavai
putra naamaasi‘ - Children resemble the father. However it means that
they were also sons of merit — ‘Yoghya putras'.
After Bhaerna it is Batrama

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‘yasyaadiko bhale naasti bheemamekamrite kwacith |
‘na vijnaane na ca jnaana yesha raama: sa laangali' ' ||171|l
Adhyaya-Z , l 85

‘yasya na pratiyoddhaaasti bheemamekamrite kwacithl

'anvishyaapi tritokeshu sa esha musalaayudha:' "172“

He, to whom there is none whosoever except Bheema. superior in strength,

knowledge and wisdom, is Balarama holding the plough as his weapon.

He, whom whosoever except Bheema can oppose in fight on search in

three worlds, is the wielder of this pestle as weapon.

Special Notes:

1. After Bharati Devi it is Sesha as Balarama. Sesha andRudra are higher

than Indra in hierarchy.
After Bheerna and Batarama, it is Arjuna

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‘ififittfifisfiirrawqfimwfifi’ ll we ||
tathaa yudistirenaiva bheemaaya samudeeritam |
‘anu jnaato rouhineyaath twayaa chaivaaparaajita: |
'sarvavidhyaasu bibhatsu: krishnena ca mahaatmana' l|173||

‘anvesha rouhineyam ca twaam ca bheemaaparaajitam l

‘veerye shaurye bale naanya: triteeya: phalgunaadrite‘ ||174|l

Yudishtra’s words to Bheerna are significant. ‘Oh Bheemasena! Arjuna is

invincible because all his learning is from great Krishna, yourself and Balarama.
Arjuna is only next to you and Balarama. In respect of strength, vigour and valour
none other than Arjuna is third to you.

Special Notes:

1. By saying that Arjuna is incomparable in knowledge and velour by grace of

Krishna, Bheema and Balarama it can be understood that he is placed
below them in gradation.
186 Shirl’ Mahabhaarata Taatparya Nr'maya

2. By saying Arjuna is placed third it has to be understood that he is placed

above Aniruddha eto.
3. Arjuna is |ndra’s avatara and Balarama is Sesha's avatara. Thus Indra is
below Sesha and above all other devatas in hierarchy.

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tathaiva draupadeevaakhyam vaasudevam prateeritam |
'adhijyamapi yathkartum shakyate naiva gaandivarnj
'anyatra bheemapaarthaabhyaam bhavatashoha janaardhana' ||1T5||
Draupadi also tells similarly to Sri Krishna, ‘Hey Krishna! Otherthan Bheerna
and Arjuna there is none else who can even tie the string to the bow ‘Gaandeeva.’

Special Notes:

1. These words are spoken to Krishna by Draupadi when Sri Krishna visited
them to console them during their exile to the forest. It is clearthatArjuna is
only lesser to Krishna and Bhema but greater than all the rest.

2. These words also makes it known that Bheema is greaterArcher than Arjuna.
The secret of Arju na's greatness

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tataivaanyatra vaohanam krishnadwaipayaneritaml
‘dwaaveva purushau loke vaasudevaadhanantaraul
‘bheemastu pratamastatra dwitheeyau draunireva ca’ ||176||

‘akshayaavishudhee divye dwajo vaa naralakshanaq

‘gaandeevam dhanusham sreshtam tena draunervarorjuna:' ||177||
Adhyaya~2 - _ l 87

There is also similar words of Sri Vedavyasa to the same effect told -
elsewhere. There are are only two persons in this world after Sri Krishna of
whom Bheema is the first and Ashvatama is the second. Arjuna could surpass
Ashvatama only because of the possession of the inexhaustible and divine
quivers, flag with the emblem of- Hanuman and the best of bows named
Gaandeeva.

Special Notes:

1 . instead of saying Ashvattama in the third place after Bheema and Balarama,
why is Arjuna mentioned? The answer is as follows; Arjuna is in third place
because Ashvattama is avatara of Rudra. Sesha and Rudra are equal and
are placed second. Then how did Arjuna surpass Ashvattama is answered
in this sloka. It is because of possession of Special quivers, Hanurnan flag
and Gandeeva bow. It is not due to his intrinsic capacity.
Conclusion of the chapter

Mammal
whilaufilamfismfiqafi || 2w ||
crammfiu
azaimarftahfaatasmrafifiwhrq || 2m 1|
ithyaadhananta vaakhyaani santhyevaathe vivakshite |
kaanichid darshithaanaytra dhingmaatrapratipathaye ||178||
tasmaadhuktaltramenaiva purushotamaa hare:|
anaupachaarikee siddhaa brahmataa ca vinirnayaath ll 179||

There are many more Shruti and Purana statements in respect of

Supremacy of \flshnu (Vishnu Sarvotthamatva) and the other doctrines. Only a
few are quoted here to give as examples. The unconditional supremacy ofVishnu
and 'gunapoornatva' of Him is established and described.

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Poornaprajna kritl-ieyam sankshepaadhudhruthi: suvaakhyaanaml
Srimadbharatagaanaam vishno: poornathvanirnayaayaiva ||1 80H
[88 Shirl’ Mahabharata Taalrparya Nimaya

The selection of these sacred verses from Mahabhaarata by Sri

Poornaprajna is to establish the Supremacy of Lord Vishnu and His auspicious
qualities. (Gunapoornatva)
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sa preeyataam paratama: paramaadanamta:
samtaaraka: satatasamsrutldustaaraarnaat ]
yatpaadapadmamakaramdajusho hi paarthaa:
swaaraajyamaapurubayatra sadaa vinodaat ||181||

May the supreme God be pleased, who is infinite in respect of time space
and qualities, who enables the pious to cross the difficu It sea of transmigration
and by the service at whose lotus like feet the Pandavas attained the kingdom
both in this world and also in the other world.

Special Notes:

1. Acharya Madhva by saying 'sa: preeyataam Paramatma:‘ - Let Sri Hari be

pleased‘ he means: In the first two chapters Sri Hari's supremacy and
gradation of the devatas have been established with several quotes from
Sruthis, ithihaasas, Pancharatra, Puranas thus bringing out the essence of
the entire shaastras and in this process as the best of ‘ruju ganas' who
adores the Lord, i, without any expectations, only wishes the Lord to be
pleased by this work.
2. ‘Sam- saara' means to rotate between the higher and the lower worlds.
Pleasure is experienced in higher worlds, and sorrow in the lower worlds.
Thus 'sarnsaara is a combination ofjoys and sorrows and it is threfore not
wanted. Only Sri Hari can make us cross it easily. How do we know this?
Kunti even in the forest due to the demise of her husband was left orphaned
with her little children. At that time Sri Krishna protected the children and
not only made them victorious in this bhuloka but also blessed them with
Muktiloka. However Pandavas experienced sorrow in exile. How do we
reconcile to this fact? How does Lord be called 'Sadaa Vinodi'? One need
not doubt that Pandavas experienced sorrows in exile. There exile was
also full of auspicious happenings like 'Theertha yatra' ‘destruction of
demons which made them happy and thus enjoyed their sojourn. They did
not experience any sorrow.
Adhyaya-Z ' l 89

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lti Srimadaanandateerthabhaghavadpaaclaviricite
Shri Mahabhaarata Taatparya Nirnaye
Suvaakyodhaara naama
Dwitiyodhyaaya:
Sri 'Krishnaarpanamastu
I90 Shri Mahabhnamm Tamper-ya Nimaya

SRIMADMNANDATHEERTHABHAGAVADPMDAPRANEETHA
SHRI MAHABHAARATA TAATPARYA NIRNAYA
Sargaanusargalavapraadurbhaava Nirnaya:
Adhyaya 3

The theme of the third adhyaya is to describe ‘sarga' and anusarga’ and
also give the background of the characters of Raamayana as a preliminary to
the narration of Sri Rama's storvI in the next six chapters. This chapter begins
with three beautiful benedictory verses praising the three incarnations of the
Supreme God viz. Vedavyasa, Rama and Krishna.

Sri Vedavyasa avatara is like the ‘sun' who with His radiance of knowledge
removes the darkness of ignorance possessed by the ‘jiva’ from time
immemorial. Sri Rama removes miseries of His devotees.Sri Krishna is an
ocean of strength and attributes. All the ‘jnanis' who are like rivers ultimately
reach this ocean

Then the benedictory verse of Mahabhaarata viz.

Naarayanam namskritya naram caiva narotamama
deveem saraswatieem vyasam tatojayamudheerayet ||
is quoted and its significance is explained. ln this verse Narayana refers to
both Narayana and Vedavyasa roopa. Devi refers to Goddess Lakshmi.
Narottama refers to Vaayu who is 'jivottama'. 'Nara' refers to Sesha and
Saraswathi refers to God of speech. Java is the name of this great epic.

Then begins the explanation of the 'sarga' — creation.

Lord Narayana and Goddess Ramaa assuming the forms of Vasudeva and
Maya create Virinca (Brahma); as Sankarshana and Java create Vaayu; as
Pradhyumna and Kriti create twins namely ‘Pradhaana' who is Saraswathi
and Shraddha (Bharati). Brahma and Saraswathi create 'jiva naamaka‘ Sesha
who is 'jiva‘ abhimaani. Vaayu and Bharati create ‘kaala naamaka‘ Garuda
who‘ is 'kaalabhimaani.‘ Virinca and Vaayu are also known as Purusha and
Adhyaya-Ii - I91

Sutra. Vaayu and Bharati get Sesha and Supar'na(Garuda). These two serve
as bed and vehicle. for the Lord. Sesha begets the servants of the supreme
God called Kala, while Garuda begets Jaya, Vijaya and others. Vaayu begets
Vishvaksena. This is the first stage of process of creation of Virinca, Vaayu
etc with the subtle body. In the next-stage they have to be provided with sthula
shareera (gross body). This is initiated by Aniruddha and Shanti. They beget
Winca and Saraswathi with the body of ‘MahatTatwa'. Virinca and Saraswathi
beget Shiva and Parvati with ‘Ahamkaara Tatwa‘.They in turn get ‘Manas' as
well as abhirnaani devatas of sense organs with 'Vaikaarika ahamkaara', ten
senses with ‘Taijasa Ahamkaara' and five 'Pancha mahabhutas‘ with ‘Taamasa
Ahamkaara.’ Shiva also gets other deities.
Lord Narayana assumes three forms namely Vishnu, Brahma and Shiva.
As Vishnu He is directly present and in Brahma and Shiva he is present in
them as 'antharyaami.‘
The above creation is termed as 'Tatvasrishti.‘ and takes place outside
Bra hmanda. lt is subtle. The creation within Brahmanda is known as ‘Padma
Srishti.’ The ‘Tatvabhimaani devatas' created above appeal for creation of
Brahmanda . Lord Hari and deities enter it. Alotus arises and Brahma is born
again. Then Chaturmukha Brahma creates the fourteen worlds. the abhimaani
deities, then Sanaka Sanandana etc. sage Mareechi etc. asuras, manushyas,
animal kingdom and varied beings are born. All of them rotate in transmigration.
Then Praiaya takes place. This cycle of 'srishti and pralaya' is endless. The
jivas, prakruti, kaala are eternal.

The various avatars of the Lord are described. Details oftwo similar avataras
are described with reasoning. Alter describing avatara up to Rama, birth of
Ravana and Kumbhakarna is described. Their background is narrated.
The background of each character in Raamayana including the monkeys is
described- Rama is said to be Vishnu Himself. We are also informed that
Rama is Vasudeva roopa while Sankarshana Pradhyumna and Aniruddha are
present in Lakshmana Bharata and Shatrugna respectively.

ln the context of explaining the various avataras of God, divine nature of

others like Shankha, Chakra is also given.Durga Sri and Bhu roopas of Lakshmi
are described. Finally the chapter ends with the fact that Sita is ‘saakshat
avatara‘ of Maha Lakshmi.

iii’
i92 Sim‘ Mahabhaaram Tamper-ya Nimaya

Srl Raghavendra Swami Viracita

Shri Mahabhaaratatatparyanirnaya
Bhavasangraha:

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aadau rupacatushtayeem srujati yo devaan

puraaanukramaat
brahmaandam puramabjajaadlvibudhaan srushtvaa
haratyantata: |
srastaa purvavadasya sarvajagato
matsyaadiroopalrbhavan
raamoabhudanujaanvlto dasharathaat paayaat sa na:
shreepati: |3|

(The Lord who) assumed four forms before Creation

(the forms ofAniruddha, Pradyumna, Sankarshana, and Vasudeva);
(The Lord who) creates all of the gods
according to their respective natures;
(The Lord who) creates the universe
as the dwelling-place of other gods such as Brahma;
(The Lord who) annihilates creation again and again,
then again creates and again sustains it,
incarnating in various forms (such as Matsya the fish);
(The Lord who) incamated through King Dasharatha, as Lord Rama
along with His younger brothers;
May this Lord Rama protect us.
Adhyaya-S 193

Adhyaya 3
('Jagat srishti'; creation of Brahma Vaayu and other devatas; creation of
Brahmaanda; Sri Hart's Matsyaao'hi avataras; Sri Raamavatara)

Shrl Vyasa Stuti

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jayatyajoakhandagunorumandala:
sadodito jnaanamareecimaaleel
swabhaktahaardoccatamonihantaa
vyaasaavataaro hariraatrnabhaaskara: ||1||
Lord Hari Himself taken the incarnation of Sri Vedavyasa, shines like the
sun, is glorious. He has no birth possesses unlimited excellent attributes; always
shining with the rays of knowledge dispelling the darkness of ignorance in His
devotees; He is self luminary.

Special Notes:
1. Sri Madhvacharya before elaborating further on the creation and other
avatars of the Lord etc. offers salutation to Sri Vedavyasa, Sri Rama and
Sri Krishna in three verses.
2. As Sri Vyasa is the composer of this work salutation is offered to Him first.
3. The salutation to Sri Vedavyasa has special significance in the context of
delineation of Mahabhaarata story and its ethical and philosophical
teachings. This is brought out by comparing Sri Vedavyasa to the Sun. The
Sun's light is limited while Sri Vedavyasa enlightenmentthrough His writings
viz. Brahmasutras. puranas and restoration of the Vedas through proper
classification leads to salvation. He is referred as Aatma-bhas-kara.
Janardhana Bhatta says that Lord has made known His own glories to
uttama jivas' - souls of higher order.
4. ‘Akanda gunorumandala‘ is adjective for Sri Vedavyasa. While the sun
shines only during day and also gets eclipsed several times, Sri Vedavyasa's
knowledge rays shine always. While Sun's rays are insentient, Sri
Vedavyasa's rays of knowledge is full of bliss leading to salvation.
I94 Shrr' Mahabhaarata Taatparya Nirnaya

5. Sri Vedavyasa totally removes the darkness of ignorance from the minds
of his devotees. However Surya removes darkness not only to devotees
but also to non devotees. That too it is limited to outside. The darkness in
the caves, houses and within the body remains as it is. Moreover the sun
does not remove darkness due to his intrinsic nature.

yad aadityagatam tejo jagad baasayateakilam

yaochandramasi yacchaagnau tattejo viddhi maamakam
|| B G 15-12
These are the words of the Lord in the Bhagavad Gita. The Lord fills the
Surya with his luminosity and therefore the Sun is able to shine. Thus the
sun called Vedavyasa has ‘jayati' has won over and is far superior in all
respects.
6. Every Manvantara has 72 ‘Chathur yugas.‘ Among them in the 3"‘, 7"‘,
16"‘,25lh and 28"‘ Chathur yugas, at the end of Dwapara, Sri Vyasa roopa
of the Lord manifests. Ramavatara takes place in the 24"1 TretayUQa say
Harivamsha and Brahmavaivartha Purana. As Vyasa avatara has taken
place before Ramavatara, it is right to worship Vyasa before Sri Rama.
However in this work Sri Vyasa avatara is described after Sri Ramavatara.
This is to indicate that Sri Vyasa Avatara has taken place once again even
after Rama avatara. Moreover Since Sri Vyasa is the composer of Bharata
He is worshipped first says Janardhaneeya vyakhyana.
Sri Rama Stuti

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jayatyajoaksheenasukhaatmabimba:
swaishwaryakaantipratata: sadodita:|
swabhaktasantaapadurishtahantaa
raamavataaro harireeshacandramaar ||2||

One who is unborn, pervading withhis undirninishing bliss, shining in His

own glory, always rising. always removing the sufferings and bondage of his
devotees, such a Hari who has taken avatara of Rama is Supreme.
Adhyaya-3 - . l 95

Special Notes:
1. Glory of Sri Ra'rrla is compared and contrasted with the moon. Sn‘ Rama is
not born but descends in avatara while Chandra was born as son of ‘Atri
rishi' and Anasooya.
2. Chandra is only ‘adhipathi' of the ‘aushadhi ‘ (medicinal plants) while Sri
Rama is Supreme.
3. Chandra gets eclipsed by his enemy Rahu while Sri Rama is destroyer of
all evii forces.
4. Chandra wanes during the second half of the fortnight (Krishna paksha)
while Sri Rama is all pervading and ever shining with His intrinsic
imperishable bliss.
5. Chandra shines by reflection of Sunlight while Sri Rama shines due to His
innate lustre.
6. Chandra rises only during night while Sri Rama is eternally shining.
7. While the moon rays gives physical pleasure Sri Rama’s removes all
miseries of His devotees even from within.
Sri Krishna Stuti

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jayatyasankhyorubalaambupooro
gunoccharatnaakara aatrnaveibhava: |
sadaa sadaatrnajnanadeebhiraapya:
krishnaavataaro harirekasaagara: ||3||

Filled with immeasurable strength, possessing gem of attributes, having

intrinsic qualities that are remarkable, destination for all jnanis. remaining
composed, such Hari has taken Krishnavatara, is Supreme.

Special Notes:
1. Here Lord as Krishna is compared and contrasted to an ocean. The ocean
has a beginning because it is created while Sri Krishna has no creation.
He only manifests. Krishna is destroyer of evil forces. The ocean is not so.
196 Shri Mahabhaamm Tantprlrya Nimflyn

2. Krishna is SUpreme. However. Varuna, 'Abhimaani devata' of the ocean

although 'samudraraja'finds his place after Surya and Chandra in hierarchy.

3. Krishna is always pure and can be approached at anytime while the ocean
can be touched only during ‘parvakaala'. Ocean has classification like ‘salt
water ocean, sugarcane ocean, milky ocean etc.‘ whereas Krishna has no
such divisions.

4. Krishna is always poised while the ocean is subjected to high tide and low
tide.

5. Sn' Krishna's attributes are countless while the water drops in the ocean
can be measured.

6. The ocean contains gems while excellent attributes of Sri Krishna are by
themselves gems.

7. The ocean is the destination of ordinary rivers and many rivers reach the
ocean only during the rainy season due to exceSs flooding. Semetimes
certain rivers dry up during summer and never reach it. However Sri Krishna
is always reached by stream of greatjnanis who have realized Him.

Having given the essence of all the shaastras in the first two adhyayas,
Srimad hacharya proceeds hereafterto narrate the three avatars of Sri Hari
in the form of Sri Rama. Sri Krishna and Sri Vedavyasa and for that purpose
praises these three avatars with apt similies. Sri Vedavyasa was guru of
Srimadananda Teertha and is praised first. (Sri Vadiraja).

The object of Vedavyasa’s avatara being spread of knowledge, He is

described as a Sun. Sri Rama who appears on earth to remove the distress
caused by the wicked Ravana and give happiness to his devotees, He is
compared to the moon. Sri Krishna who gathered to Himself all His real
devotees during His incarnation in one flood of devotion is likened to the
oceanI which is unique and has nothing else like it. These three comparisons
also bring out the infiniteness of the Lord's knovvledge. mercy, bliss and
undecaying character. In as much as Krishna who is all Supreme displayed
wonderful physical strength by his killing'ofthe several wicked persons even
from His infancy. He is compared to the ocean whose strength is the quantity
of water in it which is unique by itself.
Adhyaya-El . 197

Meaning of ‘Narayariam Namaskritya'

- benedictory verse of Mahabaarata

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‘naaraayanam namaskritya naram caiva narottamam l
deveem saraswateem vyaasam tatojayamudeeraye’ ||4||

I shall proceed to narrate the story of 'Jaya‘(Mahabhaarata) after offering

salutations to Narayana. Sesha. called ‘Nara’, Vaayu who is addressed as
'Narottama'. the Devi (Lakshmi), Saraswati and VedaVyasa.

Special Notes:

1. This is the invocatory verse composed by Vaishampayana who brought

Mahabhaarata to light. He has not only worshipped Hari but also Guru and
thus set an example to his disciples. Sri Madhvacharya quotes this verse
to highlight this aspect.

Jaya means Bhaarata, Narottama means Vaayu

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'jayo naarnetihaasoayam krishnadwaipaayanerita: |
‘vaayurnnarottamo naama deveeti shreerudeeritaa' ||5l|

ltihaasa granta 'Bhaarata' composed by Sri Krishna Dwaipayana is called

‘Jaya.'
Vaayu is addressed as ‘Narottama' and Lakshmi is described as Devi.

Naaraayana as Vyaasa is the narrator

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‘mmgaammhfiailaa: ll a ||
198 Shrr' Mahabhaaral'a Tamper-ya Nirrraya

'naaraayano vyaasa iti vaacyavaktruswaroopaka: |

‘eka: sa bhagavaanukta: saadhakesho narottama: ||6||
Vedavyasa is Narayana Himself. He is in two aspects: as author He is
known as Vyasa and as Narayana He is the Subject described. 'Vaayu' stated
here is highest of ‘saadhakas' (chief assistant of the Lord).

Nara next in assistance; Devi is Mahalakshmi

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‘upasaadhako narashcokto devee bhaagyaatmiiraa nrinaam |
'saraswatee vaakyaroopaa tasmaannamyaa hi teakhilaa: l
‘krishnau satyaa bheemapaarthau krishnetyuktaa hi bhaarate' l|7||
Sesha known as ‘Nara' is next in assistance. Devi who is Mahalakshmi is
the bestower of prosperity. Saraswati is presiding diety(abhimaani) of this
work. Therefore they are offered salutations. They who have roles in the Bhaarata
as Vaasishta Krishna, Yaadava Krishna, Satyabhama, Rukmini, Bheemasena.
Arjuna, Balaraama and Draupadi are being saluted.

Special Notes:

1 . There are several misinterpretations for the sloka ‘Narayanam namaskritya'

such as — 'nara' means 'manushya' and therefore 'narottama’ is described
as ‘kings, who are considered best among men‘ ; ‘Deveem Saraswati is
referred to ‘Devi Saraswati'; as Narayana and Vyasa are separately
addressed, they are understood to be different persons; Some also claim
it to have repetitive error; some wrongly realte 'narottama' as Narayana.
However Sri Madhvacharya has given the right purport of the sloka.
2. The narrative ‘Bhaarata' is called 'Jaya‘ because it oveniveighed all other
works in greatness when put in the scale.Also because it brought victory to
the Pandavas who were devotees of Hari, it is likely to bring all kinds of
victory even to those who read it.
3. ‘Nara’ means 'Sesha' is well known. Higher than him is ‘narottama' and it is
Vaayu. Thus the word 'nara' is said along with 'narot'tama' which means
'Sesha' and not ‘manushyasf ‘Nara' also means ‘jiva' thus ‘narottama' also
means ‘jivettama.’ . -
Adhyaya-3 _ l 99

4. The word ‘Deva' denotes Narayana who possesses ‘kreedadi guna.‘ Other _
devatas are addressed 'devas' only because they belong to that
classification and has become a custom to call them so. Thus when ‘Deva'
primarily denotes Narayana, it goes without saying that ‘Devi’ is
Mahalakshmi.
The reason for offering salutations to them are —
‘Narayana' is the subject of this work; Sri Vedavyasa is the composer.
Therefore they are offered salutations separately. Although they are one
and the same the reason for separate salutation is because of different
reasons. Therefore it does not have repetitive error.
‘Vaayu' is chief among ‘saadhakas'. Shukha heard the Bharata from
Vedavyasa and obtained ‘siddhi’ However 'Vaayu‘ is even superiorto him.
Thus he is ‘saadhkeshaf In order to understand the true purport of the
Bharata one needs to get the blessings of 'Vaayu Deva‘ and hence
salutations to him.

c) If the spiritual seeker has to be involved in the study of scriptures etc. he

has to have some financial security. This is given by Mahalakshrni. So
salutations are offered to her. Saraswati is 'abhimaani of the grantha' has
to bless to understand what has been studied. Thus she is also
acknowledged with salutations.
Narayana with his avatara roopas like Rama, Krishna along with other
devatas mentioned above are described in the Bharata and thus they are
all given salutations. 'Krishnau' indicates both 'Vasishta Krishna (Vedvyasa)
and 'Yadava Krishna.’ Devi includes both Rukmini and Satyabhaama.
Satyabhaama accompanied Krishna to meet the Pandavas during
Vanavasa and has at length conversation with Draupadi on several dhaarrnic
factors including 'Stree dharma.‘ ‘Bheema Parthau‘ means 'Narottama
Bheema and Arjuna who has aavesha of Nara. Balarama also has to be
taken into account as he is avatara of ‘nara' (Sesha). ‘Krishnaa' also refers
to 'Draupadi' who is none but Saraswati. Thus all of them are described in
Mahabhaarata.
During the avatara of Vyasa his story is elaborated. During Gitopadesha
and Vishvaroopa shown to Arjuna Krishna's story is narrated in detailDuring
'Raajasooya‘ and Ashvarnedha yaaga’ story of Rukmini and Satyabhaama
are elaborated. During the quelling of pride, story of ‘nara’ is said. Story of
Balarama is also said during Gada Yuddha and Teertha yatra. The entire
Mahabhaarata is story of Bheema, Arjuna and Draupadi . Thus Sri Vaadiraja
 200 Shn' Mahabhaoram Taotparya Nimaya

Swami says that ail these personalities who are described in this work are
offered salutations.
introduction

\fiwfiagntoranswwna nan
sarvasya nirnnayasuvaakyasamuddhruti tu
swaadhyaayayorharipadasmaranena kritwaa |
aanandateerthavaranaamavati tritiyaa
bhaumi tanurmaruta aaha kathaa: parasya l|8i|
Having taken the third avatara of 'Vaayu‘ on this earth, with the name Ananda
Teertha, now | describe the avatars of the Lord, to bring out the purport of the
entire shaastras, having brought out the truth of them with appropriate quotes
in the previous two chapters with due meditation on the feet of Sri Hari.
Special Notes:
1. The first adhyaya is ‘sarva shaastra nirnaya‘ and second adhyaya has
brought out appropriate quotes says Sri Vaadiraja Swami. Sri
Janardhaneeya Bhatta says that both are seen in both the chapters.
Creation is carried forward — Creation of Brahma

“sweetsw
Hrqtffiliqfifilfifitmsstl
menswea-
Hmtfirfisggaaatm llsll
vyudashcaturddha bhagavaan sa eko
maayaam sriyaam srishtividhitsayaaaarai
roopena poorvena sa vaasudeva-
naamnaa virinoam sushuve ca saaata: ||9||

The one and the same Lord assumes four manifestations (vyuha) and
. with the desire to create, with his first roopa namely Vaasudeva, approached
Lakshmi's roopa as Maya. She broughtforth 'Virinci’ (Brahma) through Him.
Adhyaya-3 - 20 l

Vasudeva + Maaya = Brahma named Virinci

What has been ‘told in the first chapter is ‘subtie creation‘ outside the
'Brahmaanda’. What is described here is ‘Gross creation’ inside the
'Brahmaanda.‘

Creation of Vaayu by Sankarshana and Jaya

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sankarshanacchaapi jayaatanoojo
babhoova saakshaad balasamvidaatmaa
vaayurya evaatha virincinaamaa
bhavishya aadhyo na parastato hi ||10|l

Vaayu who is an embodiment of strength and knowledge was born as son

of Jaya - form of Goddess Lakshmi and Sankarshana - form of Narayana.
This Vaayu would be the future Brahma in the next cycle of creation (kaipa).
None else can attain this position.
Special notes:

1. Sankarshana + Jaya + Sootra Naamaka Vaayu. Today's Vaayu is future

Brahma. Therefore Brahma is 'Jivottama.‘
Vaayudeva is embodiment of knowledge and strength. This is described in
‘Balitthaa Sookta.‘
Vasudeva + Maaya = Son Virinca who is also known as ‘Purusha.’
Sankarshana + Jaya = Son Vaayu who is also known as ‘Sootra'
2. ‘saakshaad balasamvidhaatma' means embodiment of both strength and
knowledge.

3. Sri Vaadiraja Swami says that ‘na parastato hi’ means Vaayu who is son of
Jaya is none otherthan ‘Mukhya Vaayu' who will be adorning the position of
Brahma in future kaipa. He is no ordinary ‘Maruth.‘ It also means that none
other is eligible for the position of Brahma.
202 Shrr' Mahabhaamm Tnntparya Nimaya

Creation of Saraswati, Bhaarati through Pradyumna and Kruti

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sootram sa vaayu: purusho virinca:
pradyumnatashcaatha krutau striyau dwe l
prajajnaturyamale tatra poorvaa
pradhaanasanjnaa prakrutirjanitree l|11||
‘Sootra,' mentioned as son of Pradhyumna in other grantas, also denote
'Vaayu.‘ Similarly son of Vasudeva is addressed as ‘Purusha' who is Virinca,
also known as Brahma. Thus afterthe birth of Brahma and Vaayu twin women
were born from Pradhyumna and Kriti Devi. The first one is called ‘Pradhaana'
who is Saraswati. She is ‘abhirnaani of Prakruti.‘ She makes others be born
through ‘Prakruti. 'Prakruti' is also known as ‘Pradhaana.’
Special Notes:
1. Pradyumna + Kriti = Twins. Saraswati named Pradhaana also known as
Prakruti; Shraddha named Bharati. They are mother of Rudra and other
devatas.
Birth of Sasha and Garuda through Brahma and Vaayu

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italnla an“? || 2e n
shraddhaa dwiteeyaatha tayoshca
yogo baboova pumsaiva ca sootranaamnaa |
harernniyogaadatha samprasootau
shesha: supamashca tayo: sahaiva ||12||
The second daughter of Pradhyumana who is known as Shradda is 'Bharati
Devi.‘ By the order of the Lord there was union of Prakruti and Shradda with
- Purusha and Sootra respectively. Sesha and Garuda were born to them
simultaneously.
Adhyaya-3 - 203

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maximum: 11mm- || 2% ||
sheshastayoreva hi jeevanaamaa
kaalaatmaka: soatha suparnna aaseet |
tau vaahanam shayanam caiva vishno:
kaalaa jayaadhyaashca tata: prasootaa: ||13|l

Among the two Sesha is ‘Jivaabhimaani' and is called 'Jiva.’ Garuda is

‘Kaalabhimaani' and is controller of time. In course of time Sesha became the
Lord's bed and Garuda became His vehicle. Servants of God known as ‘Kaala’
were born from Garuda and servants known as Java, Vijaya and others are
born from Sasha.

Special Notes:
1. Vasuoleva + Maaya = Brahma named Purusha
Pradhyumna + Kriti = Saraswati named Pradhaana
Brahma as Purusha + Saraswati as Pradhaana = Jiva naamaka Sasha
Jiva naamaka Sesha = Vishnu paarshvadar (Vishnu's assistants) named
'Kaaia.‘
2. Sankarshana + Lakshmi named Jaya = Vaayu named Sootra;.
Pradhyuma + Lakshmi named Kriti = Bharati named Shraddha.
Vaayu named Sootra + Bharati named Shraddha = Garuda named ‘Kaala.’
Garuda named Kaala = Jaya Vijaya (Vishnu paarshavdar)

Birth of Vishwaksena

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kaalaa jayaadyaa api vishnupaarshadaa
yasmaadandaat parata: samprasootaa: |
204 Shrr' Mahabhaamta Taatparya Nimaya

neecaa: surebhyastata eva teakhilaa:

vishwakseno vaayuja: khena tulya: li14||

Though ‘Kaala', Jaya, Vijaya and others are attendants of God, they are
created for a different purpose other than the creation of the Brahmaanda.
They are inferior to Indra and other 'Tatvaabhimaani Devatas.'Among them
only Vishvaksena who is son of Vaayu is equal to Ganapati who is abhimaani
of the 'Bhootakasha' {space within the Brahmaanda).

Special Notes:

1. Sri Vaadiraja Swamiji says that as ‘Kaela’ and others were born before
Indra and other Devas, they have to be placed higher in gradation, because
the rule in determining the hierarchy among deavtas is in the order of their
birth. However it is not applicable in case of ‘kaala' and other attendants
because they were not created to take part in the further creation 0f the
Brahmaanda. They were created to serve the purpose of being the door
keepers of Vaikunta within the Brahmaanda later.
2. Although the Puranas mention that ‘kaala’ and other attendants of Vishnu
are born after Garuda and Sesha and before Indra, it is said to be
'andaathparatha:‘ — creation that took place after the formation of the
Brahmaanda. It is known as ‘sthoola sn'shti.‘ It does not account for gradation.
Therefore ‘Kaela' and others are inferior to lndra and other devatas says
Sri Vardaraajeeya.

Creation of Tatwas by Animddha

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vyoohaat tritiyaat punareva vishno-
rdhevaanshcaturvarnnagataan samastaan |
sangrihya beejaatmatayaaaniruddho
nyadhatta shaantyaam trigunaatmikaayaam ' ||15||
Adhyaya-3 - 205

Aniruddha once again gathered all the devas belonging to the four different .
classifications (varnas) from the .third manifestation of Vishnu namely
Pradhyumna, and placed them like seeds in the womb of Shanthi who is
abhimaani of the three gunas.

Special Notes:

1. The formation of the ‘Sthoola Srishti’ known as ‘Brahma'anda' is explained

here.
2. Sri Vaadiraja Swami says that according to Sri Hari‘s wish we can find the
classification as Brahmana. Kshatriya etc. even among the devatas. They
are the abhimaaanis of those particular castes. That is why Kshatriyas were
from Surya Vamsha or Chandra Vamsha. Brighu etc. were born from Brahma,
the Brahmin class.
3. lt is already stated that Pradhyumna gave the 'jivas‘ present in his stomach
to Aniruddha. Now it is stated that Aniruddha took them back again. Sri
Vaadiraja reconciles this in the following manner. Pradhyumna first gives
the ‘jivas’ stationed in His body toAniruddha to make them assume a subtle
body known as ‘Aniruddha shareera,’ and took backthejivas into His own
stomach. Aniruddha once again takes the ‘jivas' from Pradhyumana. This
is denoted by saying 'puna: sangruhya‘.
(Srishti Prakarana - Secrets of Creation)
Sriman Narayana was reclining on the waters of Pralaya on a Banyan Leaf.
Sri Lakshmi Devi embracing Him was in a blissful state. The Lord is said to be
‘swaramana.’ He does not get anyjoy from the company of Lakshmi Devi. At
that time of creation, Narayana looked with compassion at the infinite number
of ‘jivas' who were in His stomach, in a state of sleep. (Jivas are eternal. They
are not created by God. They remain in a state of slumber before they are
brought into the creation by the Lord.) There are three types of ‘jivas' namely
'saatvika, raajasa, and taamasa' which are intrinsic qualities in them. In order
to make the 'jivas‘ get the experience of their intrinsic natural quality hidden in
their self, Lord decides to bring them into this creation.
To carry out this process the Lord due to His wish manifests Himself in four
forms . The first group that manifested from Narayana form of the Lord is
Vasudeva, Sankarshana, Pradhyumna and Aniruddha.‘ They are also known
as 'swamoorty gana.‘ Lakshmi Devi also manifested herself as Maya. Jaye,
Kriti and Shanti. This manifestation of God into various forms is like lighting
206 Sim‘ Mahabhuaram Taatpurya Nimaya

one lamp from another. Lighting of a second lamp does not reduce the power
of the first lamp. Similarly the Lord is complete - 'paripoorna‘ in all His forms.

Vasudeva consort of Maya grants ‘mukti' to the eligible ‘jivas.’ Jaya pati
Sankarshana destroys the physical body of the ‘jivas.’ Kriti pati Pradhyumna
gives the body for the 'jivas‘ during creation. Shanti patiAniruddha protects
the ‘jivas.'

Pradhyumna in 1000 years of human time span, being sewed by His other
forms (Vasudevaadi swamurty gana) hands over those ‘jivas' which have to
be brought to the creation to Anirudd ha. These 'jvas' which are enwrapped in
the ‘Linga deha' are given another wrapping known as ‘Aniruddha deha.‘ This
makes them ready for creation and is handed back to Pradhyumna at the time
of creation of the Brahmaanda. These are mentioned in the first nine slokas of
the first chapter.

Let us summarize the nine to thirty six slokas of the third chapter which
talks about further creation.Vasudeva Hari along with His consort Maya Lakshmi
creates Brahma named Vincha or Purusha. Sankarshana Hari along with Jaya
creates Vaayu by name Sootra. Lord as Pradhyumna along with Kriti creates
twin girls namely Saraswati by name 'Pradhaana or Prakruthi; and Bharati
Devi named 'Shraddha.‘ Brahma by name Vin'cha along with Saraswathi named
‘Pradhaana' create ‘Sesha' named 'jiva.‘ Similarly Vaayu named ‘Sootra' along
with Bharati named 'Shraddha’ create Garuda who is named ‘Kala.’ Sesha
became Lord's bed and garuda became His vehicle.

From Sesha was created Vishnu’s attendants named ‘Kaalaa' and from
Garuda was created 'Jaya, Vijaya and other attendants. Vishvaksena was
born from Vayu and became chief of Deva‘s army. He is equal to ganesha.

Aniruddha got all the devas of the four ‘Varnas' from Pradhyumn, and along
with Shanti who is abhimaani of the 'trigunas‘ brought about the physical being
of Brahma named Virincha. Also 'Vaakabhimaani Saraswati’ was also born.
This Brahma along with Saraswati created 'Ahamkaarabhimaani' Rudra and
his consort Uma. Uma is abhirnaani for ‘Buddhi.'

Rudra took three forms namely Vaikarika, Taijasa and Taamasa and along
with his consort Uma brought into creation the ‘mind’ (manas) along with the
ten sense organs with the 'indriyabhimaani devatas.‘ (Mind, eyes, ears, nose,
tongue and skin, mouth, hands, legs, reproductive organ and excretory organ);
‘pancha mahabhoota‘ namely ‘aakaasha (space) Vaayu (wind), agni (fire), Apu
Adhyaya-3 . 20'?

(water) and Prithvi (Earth); and the ‘pancha tanmaatras' known as Shabdha _
(sound), sparsha (touch), roopa (form), Rasa (taste) Gandha (smell) were
gradually brought into creation. Once again Virincha named ‘Purusha’ along
with Saraswati named 'Prakrithi created ‘Shiva.’ Indra and other Devatas were
created by Shiva. Vaayu along with Bharati were created Sehsa, Shiva and
Indra. From Indra were created Yajnaabhimaani devatas.

Once again Maya consort of Vasudeva took three forms namely ‘Sri, Bhu,
and Durga'. Vasudeva manifested as ‘Vishnu’ through ‘Sri’ and as 'Brahma‘
through ‘Bhu' and ‘Shiva' through 'Durga'. These forms of ‘Vishnu. Brahma
and Shiva‘ denote one God.

Devatas unable to create the 'Brahmaanda‘ once again approached the

lord. The Lord along with Lakshmi brought forth the Golden egg shaped
‘Brahmaanda' which was place in the 'ganodhaka’ (solidified heavy water)
The Lord enetered this Brahmaanda along with the devatas. There from His
navel created a lotus with fourteen petals. Brahma was created in that. From
this Brahma the other Devatas were created in hierarchy. Brahma created the
fourteen worlds and along with 'devatas, asuras and munis.‘ This is known as
‘Padma Srishti.‘ In this Kashyapa rishi was made to further the creation. This
is the creation in which we exist. This is the gist of ‘Srishti prakarana.’

Formation of Mahattattwa, Ahamkaara Tattwa, Buddhitattwa

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tato mahattattwatanurvirinca:
sthoolaatmanaivaajani vaak ca devi |
tasyaamahankaaratanum sa rudram
sasarjja buddhim ca tadardhadehaam ||16||

At that time Vimca (Brahma) and Saraswati who are ‘Mahat Tatvaabhirnaani'
were born in their physical form from Aniruddha and Shanti. liifirinca along with
Saraswati created 'Rudra‘ who is 'Ahamkaara Tatwaabhimaani' along with
his better half Uma who is ‘Buddhiyabhimaani' in their physical form.
208 Shirt‘ Mahabhaarata Taatparya Nimaya

Creation of the mind

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buddhyamumaayaam sa shivastriroopo
manashca vaikaarikadevasanghaan
dashendriyaanyeva ca taijassani
kramena khadeen vishayaishca saarddham || 17||

Rudra assuming three forms namely 'Vaikarika ahankaara., Taijasa

ahankaara and Taamasa ahankaara‘ through Urna (Buddhiyabhimaani) created
mind (manas) and group of devatas (who preside over the senses); ten sense
organs; and gradually the panchabhootas along with sound, air and other object
of senses respectively.

Special Notes:

1. Ahankaara Tatwa is of three types — Vaikaarika, Taijasa and Taamasa.

Shiva is abhimaani of all the three ‘ahankaaras' and assumes three forms.
Vaikaarika is son of Brahma, Taijasa son of Vaayu and Taamasa son of
Sesha.
2. Vaikarika Shiva through Vaikarika Ahankaara creates the mind, a group of
devatas known as Vaikaarika devatas who initiate the sense organs with
the sense objects. Creation of the Devas means formation of their physical
bodies.
3. Taijasa Shiva through Taijasa ahankaara creates the ten sense organs.
4. Taamasa Shiva along with Taamasa ahankaara gradually creates
‘aakaasha' and other 'pancha bhootas’ and the objects such as sound etc.
5. ‘Gradually' means he did not create everything at a time. First Ii was ‘sparsha
from shabda’; 'roopa from sparsha' 'rasa from roopa’ and finally ‘gandha
from rasa' which are subtle forms of ‘Pancha tanmaatras'(Sound, touch,
form, taste and smell). Then 'aakashaad vaayu:; Vaayoragni: agneraaapa:;
abdhyaa prithivee were created one after another.
Adhyaya-3 _ 209

6. Ahankaara tatwa contains ‘tama, raja and satwa' in the proportion

1:10: 1 00. From ‘rajo bhaaga' Buddhi Tatwa is born. Uma (consort of Shiva)
Vaaruni (consort of Sesha)and Sauparani (consort of Garuda) are their
abhimaanis. ‘Manes’ is also born from the ‘satva bhaaga’ of this ‘Ahankaara
tatwa'. From the ‘satwa bhaaga‘ of the ‘Ahankaara tatwa' bodies of
‘Vaikaarika devatas‘ and also the sense of the mind; from the ‘rajo bhaaga'
the ten indriyas, and from 'tamo bhaagha' 'tanmatra bhootagalu’ are born.
Thus the 'ahankaara tatwa' comprising of 'Buddhi and Manas tatwas‘ are
classified as 'Vaikaarika' ‘Taijasa' and 'Taamasa.’

Creation of all the Devatas from Brahma dsva

figuqawrramanl "26H
pumsa: prakrutyaam ca punavirincaa
chivoatha tasmaadakhilaa: sureshaa:
jaataa: sashakraa: punareva sootraac-
chraddhaa sutanaapa surapraveeraan
sesham shivam cendramathendratashca
sarve suraa yajnaganaashca jataa: ||18||

From Virinca known as ‘Purusha' and Prakruti known as Saraswati was

born Shiva. From that Shiva, Indra and other devatas were born. Again from
Sootra naamaka Vaayu with Bharati known as ‘Shraddha’ were born other
chief devatas such as Sesha, Shiva, and Indra. From Indra were born all devatas
and the deities presiding over sacrifices.

Special Notes:

1. The birth of Shiva is again mentioned here.

2. The mentioning of the birth of the devatas more than once and in more than
one way has purpose behind it. Sri Vadiraja Swami states: Devatas are
210 Shri Mahabhaaram Taatparya Nl'rnaya

born twice to assume their own forms outside the Brahmaanda and again
their physical forms for entering into the Brahmaandaa.
3. Devatas are born again and again from supreme God and Godess Lakshmi
in order to gain more virtues.
4. Lakshmi is the chief controller of Prakruthi. Saraswati is next to her. Therefore
she is also addressed as ‘Prakruthi.‘
5. Yajna ganas means group of devatas who are abhimani devatas of
'Ashvamedha, Jyothistoma ,Agnishtoma' and other such yajnas.
From Vasudeva and Maya manifests
- Vishnu, Brahma and Shiva forms of Vishnu

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punashca maayaa trividhaa babhoova
satvaadhiroopairatha vaasudevaat
satwaatmikaayaam sa babhoova tasmaat
sa vishnunaamaiva nirantaroapi
rajastanau caiva virinci aaseet
tamastanau sharva iti trayoasmaat ||19i|
Again Maya took three forms representing Satva, Rajo and Tamo gunas.
Through Satwaabhimaani Sri Devi and Vasudeva, Vasudeva Himself
manifested known as Vishnu. In Rajoabhimaani Bhu Devi He manifested as
Brahma and in Tamoabhimaani Durga Devi He manifested as Rudra. All these
three forms are no different from the Vasudeva form of the Lord.

Special Notes:

1. Vishnu, Brahma and Rudra forms of Lord Vasudeva manifested in Sri, Bhu,
Durga forms of Maaya Devi respectively. \flshnu form of the Lord stands to
protect the creation. Brahma form of the Lord indwells in Chaturmukha
Brahma and creates through him. Rudra form of the Lord indwells in Rudra
Adhyaya-B 21 l

and through him finally annihilates the creation. This is what is stated in this _
quotation - ‘Brahmani Brahma rooposau shiva roopee shive stita:'
2. Puranas at several occasions describe the three forms of Brahma, Vishnu
and Rudra to be one and the same. This oneness is referred to these three.
roopas of the Lord. Sevaral times it is however misunderstood as identity
of Chaturrnukha Brahma. Mahavishnu and Maheshwara which is against
the shasstras.

Worship by the devatas for the creation of the Brahmanda

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ete hi devaa: punarandasrishtaa-
vashaknuvanto: harimetya tushtuvu:
twam no jagatcchitravicitrasargga-
nisseemashakti: kuru sanniketam || 20"
The 'tatwaabhimaani devatas' unable to proceed with the creation came
to worship Sri Hari. ‘Oh Lord Thou art endowed with limitless capacity for the
creation of this wonderful and varied world. Give us a good habitation.‘

Special Notes:

1. As it is said, ‘Brahmaandam varamandiram'; this Brahmaanda is the

indwelling unit for the devatas. It is built further by the twenty four
tatwaabhimaani devatas. The Brahmanda consists of twenty four tatwas.
However to bring about this creation they needed the blessings of the Lord.

Padma Srishti

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212 Shrr' Mahabhaamla Taarprrrya Nr'maya

iti stutastai: purushottamoasau

sa vishnunaama shriyamaapa srishtaye
sushaava saivaandamadhokshajasya
sushmam hiranyaatmakamambumadhye ||21l|
Thus praised by the ‘tatwa devatas' the supreme Lord Vishnu approached
Sri for the purpose of creation. In the midst of the waters she put forth the
golden egg called ‘Brahmaanda' which is the golden semen of Lord Adhokshaja.

Special Notes:

1. Adhokshaja's semen does not mean it as His intrinsic sentient quality. It is

impossible for any sentient thing to transform into an insentient thing. Thus
it only means that Sri Vishnu mixed the twenty four tatwas and transformed
into the Brahmaanda. This is Sri Hari's semen. Lakshmi by the name Sri
kept it in her womb and delivered the golden Brahmaanda amidst the water.
Brahma appeared from the lotus in the navel

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tasmin pravishtaa harinaiva saardham
sarve surastasya babhoova naabhe:
lokaatmakam padmamamushya madhye
punarvirincoajani sadgunaatma |l22||
All the devataas entered the 'Brahmaanda' with Lord Hari. From Sri Hari's
navel appeared a lotus on which the entire world rests. From the centre of
lotus appeared Virinca who possessed all excellent attributes.

Establishing superiority of ‘Vaeyu’ as 'Jivottema'

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Adhyaya-3 - 21 3

tasmaat puna: sarvasuraa: prasootaa-

ste jaanamaana api nirnnayaaya.
nissritya kayaduta padmayone:
sampraavishan kramasho maarutaantaa: ||23||
From this Brahma, the devatas were born once again. Though all the
devatas were conscious about the fact of Sri Vaayu's superiority among all of
them, they wanted to determine this fact for the sake of making it known to
others. They one by one gradually came out of Brahma's body and again re
entered one after the other.
Special Notes:

1. Devatas were born subtly (sookshma srishti) before the creation of

Brahmanda. And they were born again in the Brahmaanda. That means it -
should not be misunderstood that they lost their earlier body. The subtle
body with which they were created obtained a physical structure. That is
why the puranas mention 'sookshma srishti' and ‘sthoola srishti.’
2. The contest was that by whose exit the body would fall dead and with whose
entry the body would get back to life would be declared the best among the
devatas (jivotthama). During both times the final entry and exit was of Sri
Vaayu Deva.
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papaata vaayorggamanaatcchareeram
ta'syaiva caaveashat utthitam puna:
tasmaat sa eko vibudhapradhaana
ityashritaa devaganaastameva
harervirincasya ca madhyasamsthita-
stadanyadevaadhipati: sa maruta: |i24l|

By the exit of Vaayu the body fell dead and got up again only after his re
entry. Therefore all the groups of Devas knowing him alone to be the foremost
2 l4 Shrr' Mahabhaarata Taatparya Nr'maya

of the devas sought only dependence upon him. In as much Sri Han‘ and Virincha
remained neutral to proclaim Vaayu as superior to all other Gods.

Special Notes:

1. The superiority caayu to other devatas is pointed out here by describing

an episode narrated in the ‘Shatprashna', ‘Chaandhogya' and
‘Brihadaaranyaka' Upanishads and also in Puranas. According to this
episode, once the devatas desired to know as to who among them was
superior. They came out one by one from Chaturmukha's body and stiii the
body continued to function until Vaayu came out. When Vaayu came out of
the body soon it fell dead.Similady they once again reentered it one by one.
However until Vaayu entered the body did not begin to function. This made
them realize the superiority of Vaayu.
2. As it was the body of Chaturmukha Brahma and though the Lord and Brahma
were in that body, yet it must be understood that they remained neutral.
Praana (Vaayu) was allowed to exit for the sake of experiment. Brahma
with one ‘amsha' left and reentered the body.
The creation of this wortd by Brahma

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tato virinco bhuvanaani sapta
sasaptakanyashu cakaara soabjaat
tasmaaccha devaa: rishaya: punashca
vaikaa'rikaadhyaa: sashivaa: babhoova ||25||
From this lotus Brahma effortlessly created the fourteen worlds. Then
Vaikarika and other devatas along with rishis were born along with Shiva.

Special Notes:

1. Sri Hari who created the Brahmaanda had created fourteen subtle lokas in
that. This was given a physical form by Brahma. That isrwhy Chaturmukha
Brahma is popularly known as the creator says the Aitareya Upanishad
Bhashya.
Adhyaya-3 - l 21 5

2. 'Vaikaarika' means 'lndriyabhimaanis‘ who were born from Vaikarikha-

ahamkaara; 'aadhya‘ refers to 'praanas' etc from Taijasa ahamkaara ; and
Ganesha etc. from ‘Tamasa ahamkaara.‘

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rumaamanojau saha shakrakaamau
gururmanurdhaksha utaaniruddha
sahaiva pashchaath manasa: prasootaa ||261|

First of all Siva was born from the 'ahamkaara tatwa ‘and from Buddhi
was born Uma. Thereafter were born Indra. Kaama, who are also the offspring
of manas. Brihaspati. Menu, Daksha, and Aniruddha along with Sachi were
also simultaneously from ,manas tatwa.,

Special Notes:

1. Here when it is said that Shiva is born, along with him the birth of Garuda
also has to be understood. Similarly Uma means along with the birth of
Sauparani.
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ravi: shashee dharma ime prasootaa:
jihvaambhavo vaaripatirnnasoshca
naasatyadasrau kramasha: prasootaa ||27||

From the eye, ear and skin were born Surya, Chandra and Yama Dharma
respectively. Varuna (devata for the ocean) was born from the tongue; and
from the nose were born Naasatya and Dasra. Each were born in succession.
216 Shrr' Mahabhaaram Taatparya Nimaya

Special Notes:

1. This is creation from the lotus and gradation of the devatas can be identified
in the order of their birth. Those who are equal are born simultaneously and
inferior ones are born later.

Birth of Sanaka Sanaridana

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tata: sanaadhyashca mareechimukhyaa:
devaashca sarve kramasha: prasootaa:
tatoasuraadhyaa: rishayo manushyaa:
jagad vichitram ca virincitoabooth |128||
Then Sanaka, Sanandana, Sanatsujaatha, Mareechi etc. were all born
successively. Then asuras which include raakshasaas and pisachees, rishis,
humans were born. Then manifold creatures such as animals, birds, trees etc.
were born.

Creation that brings out Gradation

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uktakramaat poorvabhavastu yoya:
sreshta: sasa hyaasurakaanrite ca
poorvastu pashcaat punareva jaato
naasreshtataameti kathanchidasya ||29||
According to the order of origin stated above, he alone who is born first is
always superior except in respect to asuras. If however such first born should
. ever be born again (in any other kalpa) successive to others inferior to him, he
does not attain inferiority thereby.
Adhyaya-B 2l7

Special Notes:

‘l. The order of origin in the creation in the ‘Padma Srishti‘ determines forever
the innate gradation of the various souls.
2. Hiranyaksha and Hiranyakashipu, Madhukaitabha and such others were
born before certain devas and rishis. That does not mean that they are
superior to them. That is why 'asuras’ are excluded from this rule.

3. Bhima was born after Dharma. Ashvattama (avatara of Shiva) was born to
Drona, however this does not reduce their superiority status in actuality.

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swakarmmato vaaabhibhavam prayaanti
layo bhaved vyutkramato hi teshaam
tato hari: pralaye sreesahaaya: I|30||
Attributes lose original characteristics only temporarily on account of
influence of yuga factor (time) or due to the fault of one's parents or on account
of one‘s own karma.

During 'laya', the order of destruction is in the inverse orderfor the devatas.
The lower gets merged in the higher being and thus it is the ground for their
hierarchy. Finally after destruction only Sri Hari remains in the company of
Lakshmi.

Special Notes:

1. Devataas when they take avatara they do not exhibit the full power possessed
in the mools roopa. The reason may be due to the ‘Kali yuga'; it could be
due to certain shortcomings in their parents; or it could be a result of their
earlier karmas known as 'praarabdha karmas.’
2. Gradation should be understood both in order of birth and also order of
destruction. Order of destruction is opposite of order of birth. Those who
are born first get annihilated later. Those who are born later get annihilated
218 Shrr' Mahabhanram Taatpnrya Nl'mayrl

first. Presence of Vishnu increases in superiors. Sri Hari remains finally

after the annihilation of all devatas.

The way Lord remains during Pralaya

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anantasheershaasyakaroroopaada:
soaanantamoorti: swagunaananantaan
anantashakti: paripoomabhogo:
bhunjannajastram nijaroopa aaste ||31||

Sri Hari rests with Lakshmi enjoying alone His own innate bliss which is
full, compact and collected. He assumes infinite forms, possessing as He does,
infinite number of headsjaces, hands and feet and remains in His own innate
form unceasingly enjoying His own infinite attributes, as He is of infinite capacity.

Special Notes:

1. For Sri Hari 'laya' means only resting with His eyes closed (yoga nidra) and
for Lakshmi she remains in very close contact with the Lord.

The flow of this creation is endless

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Adhyaya-3 2l9

evam puns: sriiate sarvameta-

danaadhyananto hi jagatpravaaha:
nithyaashca jivaa: prakruthishca nityaa
kaalashca nitya: kimudevadeva: ||32||

Thus in this manner Sri Hari creates as before this entire universe and the
flow has neither a beginning nor end. The souls are eternal and so also is
'Prakruti.‘ Time is eternal. How much more eternal must be the Supreme Lord?

Special Notes:

1. When the ‘controlled’ is eternal does it not go without saying that the
‘controller’ is eternal? Thus after 'pralaya‘ there is a creator to bring about
the next creation. The ‘cause’ which is the 'Prakruti' is also there. The right
time is also there. Thus the flow of creation (jagat pravaaha) is also eternal.
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evam harerenityajagatpravaaha:
tamevachaasau pravahatyajastram "33“

Just as the rivers originate from the sea and finally reach the sea similarly
the eternal flow of this creation emanates from Sri Hari and finally reaches
Him constantly.

The benefit of knowing about Sri Hart's creation

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220 Shrl' Mohabhanmm Tamper-ya Nr'maye

evam vidhurye parammamanata-

majasya shaktim purushottamasya
tasya prasaadaaciata dagdadoshaa-
stamaapnuvantyaashu param suresham ||34]|

Thus those who know this wonderful and infinite capacity of the unborn
Lord Purushottama's supreme unparalleled, eternal power having all their sins
burnt will eventually reach the supreme Lord of the Devas.

Special Notes:

1 . Moksha is the result of developing such knowledge.

2. The term 'suresha' indicates that the released soul has to pass the
intermediary devatas before reaching the supreme Lord.

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devaanimaan muktasamastadoshaan
swasannidhaane viniveshya deva:
punastadanyanadhikaarayogyaam
statatgunaaneva pade niyungte ||35||

Thus devatas who are released are kept to remain with Him in His presence.
He then selects next set of gods from their respective groups having the eligibility
and appoint them for their position.

Special Notes:

1 . After attaining the Mukthi Ioka these devatas do not have any work in the
functioning of the creation. Those who are eligible for their positions are
Once again selected from those who are still ‘amuktas' and appointed. The
'jivas' in every particular sect‘ls infinite in number. Therefore there will be no
shortfall of them at any point of time.
Adhyayad - 22 1

Davas were born once again from Kashyapa

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punascha maareecata eva devaa
jaataa aadhityamasuraashca dityaam
gaavo mrigaa: pakshyuragaadhisatvaa
daakshaayaneeshveva samastashoapi ||361|

Again from Kashyapa. son of Mareeci, the Devas were born through Aditi
and asuras through Diti.Al| other beings such as animals, beasts, birds, reptiles
were born through the other daughters of Dakshaprajapati who were also the
wives of Kashyapa.

Dashaavataara - The Incarnation of Varaha

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tata: sa magnaamalayo layodadhau
maheem vilokhyaaashu harirvaraha:
bhootvaa virincaartha imaam sashailaa
mudhrutya vaaramupari nyadaat sthiram ||37ll

Then at the time of dissolution the same imperishable Hari seeing the
Earth submerged in the waters of the deluge, soon assumed the form of a
boar and raised this earth with its mountains and placed itfirm on the waters,
for the sake of Brahma to create.

Special Notes:

1. Srimadacharya by way of preface to the story ofthe three avatars Rama.

Krishna and Vyasa, begins the story of the previous avatars the first of which
222 Shri Mahabhaarnm Taatpmya Nimnya

is Adi Varaha. When Swayambhuva Manu was directed by Brahma to

create , the former questioned as to where he would create when there was
no earth. While Brahma was contemplating, a small Varaha the size of the
thumb proceeded from his nostrils and plunged deep into the water killed
the raakshasa Hiranyaksha who had carried away the earth and brought it
up.
2. ls it not absurd to describe the Varaha avatara first in Dasavatara'? However
it is not so because Matsya avatara took place during pralaya which
happened between the sixth and the seventh manvanthara. Varaha avatars
took place in first manvantara known as Swayambhuva Manvantara.When
the earth measuring one lakh yojanas (one yojana =Approx.5 -6 miles) in
depth and seven crore yojanas in width began sinking in the dense space
due to its own weight. Varaha brought it back to its orbit. Thus there is no
chronological difference in the order.
Hiranyakashlpu and Hiranyaksha

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dityaam hiranyaavatha raakshasau ca
paitrishvaseyau ca hare: parastaat l|38||

Also the door keepers of Vishnu Java and Vijaya due to a curse by Sanaka.
Sanandana etc. had to be born thrice in the lineage of Diti (asura kula). The);r
were first born as Hiranyaksha and Hiranyakashipu, then as Ravana and
Kumbhakarna and finaily as Sishupaala and Dantavakra.

Hiranyaksha is killed by Varaha

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Adhyaya-3 - 223

hato hiranyaksha udaaravikramo

dite: suto yoavaraja: suraarte
dhaatraarthitenaiva varaaharoopinaa
dharodrutau poorvahatoabjajodhbhava: ||39||

The younger son of Diti who was Hiranyaksha who was all powerful was
killed by Varaha, the boarform of Vishnu, while lifting the earth from sinking in
answer to the prayers of Brahma, representative of the Devatas. Hiranyaksha
who was killed earlier by Varaha was the son of Brahma.

Special Notes:

1. Varaha avatara took place twice. This verse reconciles the seemingly
different versions appearing in the other puranas. At firstthe earth submerged
of its own accord in the waters of Praiaya. When Sri Hari was bringing it
' back to its orbit, Hiranyaksha born of Brahma obstructed and was hit by the
tusk of the boar. Again Hiranyaksha born as the younger son of Diti in whom
the spirit (avesha) of Vijaya who was cursed by the Sanakadhis entered
and resided to undergo the consequences of the curse plunged the earth in
the dark space by carrying away Goddess Bhu Devi. He was confronted by
the boarform of the Lord and was hit below the ear with his hand and Bhu
Devi was brought back to safety.

2. The first avatara is Adi Varaha. It is also known as Swetha Varaha. The
second avatara is Neeia Varaha also known as Krishna Varaha. Acharya
has coupled the description of both the stories in this verse. Both the killings
were done by Varaha. Both persons killed were named Hiranyakshas. The
first one was Adi Hiranyaksha who was totally asura. The other Hiranyaksha
possessed the avesha of Vijaya, the door keeper of Sri Vishnu due to the
curse.

Hayagreevasura is killed by Matsya avatara

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224 Shrr' Mahabhaaram Taatparya Nirnaya

atho vidaaturmukhato vlnisritaan

vedaan hayaasyo jagriheasurendra:
nihatya tam matsyavapurjjugopa
manum muneenstaanshca dadau vidaatu: |l40||

The demon called Hayagreevasura seized the Vedas that were emanating
from the mouth of Brahma. Lord as Matsya killed him and protected Manu and
the rishis and handed over the Vedas to Brahma.

Special Notes:

1. Seizing the Vedas means to abduct the 'Vedabhimaani Devatas'(devatas

belonging to lower rung of hierarchy). Vedas can survive even without them.
However Sri Hari had resolved that they would also be part of spreading
the knowledge of Vedas. Thus they were protected by Him says
Tamraparaneeya.
2. Such terrorists are found even during present days who kidnap the
government officials for personal gains.

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manvantarapralaye matsyaroopo
vidhyaamadaatnmanave devadeva:
vaivasvatayottamasamvidaatmaa
vishno: swaroopapratipattiroopaam ||41l|
At the end of the Manvantara Pralaya the supreme God in His incarnation
as Matsya imparted the knowledge of Vishnu expounding His own self to
Vaivasvata Manu.

Special Notes:

1 . Vaivasvata Manu was known as Satyavrata Raja earlier. During the Pralaya
he was protected in his boat by the Lord as Matsya and was imparted with
Adhyaya-B - 225

knowledge of Vishnu. It cametobe known as 'Matsya Purana.’ This is second -

Matsya avatar of the Lord. -
2. ln order to regain the knowledge lost by the good souls during the prahyi.
it was imparted by Vishnu.

Prayers by Deva: for Naraslmha avatars

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atho diterjyeshtasutena sashvat
prapeeditaa brahmavaraat sureshaa:
harlm virinchena sahopajugmuhu-
dauraathmyamasyaapl sashamsurasmai ||42||

The gods who were troubled by Diti’s elder son Hiranyakashipu, whose
confidence was enhanced due t_o boon of Brahma, approached Sri Hari and
put forth their miseries faced in the hands of Hiranyakashipu. '
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abhishtutastaiharirugraveeryo
nrlsimharoopena sa aviraaseet
hatvaa hiranyam ca sutaaya tasya _
daatvaabhayam devaganaanatoshayat ||43||

Thus having been praised by the devatas, Sri Hari who'is daringly ferocious
took the incarnation of Narasimha. He destroyed Hiranyakashipu, protected
his son Prahalada and delighted the devatas.
226 Shrl' Mahabkaaram Taurparyn Ni'maya

Special Notes:

1. After Matsayavatara, while the devatas churned for obtaining the ‘amrutha'
Sri Hari took the avatara of Koorma. Also after Narasimha avatars when
the devatas churned the milky ocean to obtain ‘amrutha' Koorma avatars
took place in order to lift the ‘Mandara' mountain. During Vaivasvata
Manvantara Sesha brought the ‘Mandara’ mountain. During
Chakshushalvlanvantara Garuda brought the mountain says the Bhagavata
which indicates that Koorrnavatara took place both during Chakshusha and
Vaivasvata Manvantara.Keeping the latter in mind the Narasimhavatara is
described here first.

Koorma who held the Mandara during the chuming of the ocean
E. E .

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suraasuraanaamudadhim vimathnataam
dadhaara prishtena girim sa mandaram
varapradhaanaadaparairadhaaryam
harasya koormo bruhadandavodaa |l44||

During the churning of the milky ocean by the devatas and asuras. Sri Hari
as Koorma held the Mandara Mountain on his back. This mountain could not
be held by any one else due to its weight gained by the boon from Shiva. lt is
no wonder that Koorma held the mountain, who holds the entire Brahmaanda.

Special Notes:

1. Shiva had given a specil boon to Mandara that it should not be carried
- away in greed by someone because it was a mountain of gold. That is why
when the Devatas tried to carry it for a while on its way, it fell below them
and they got crushed. However where is the problem for Sri Hari who holds
the entire Brahmanada to carry this little mountain ?
2. The story of Kummavatara is described in detail later in the tenth adhyaya.
Adhyaya-B 22?

The Incarnation of Vamana

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varaadajeyatvamavaapa daityaraat
chathurmukhasyaiva baliryadaa tadaa
ajaayatendraavarajoadite: suto
mahaanajoapyaabjabhavaadisamstuta: ||45||

The king of daityaas Bali had obtained the boon of invincibility from
Chaturmukha Brahma. At that time Sri Hari was praised by Brahma and other
devataas, althoUQh one who is unborn, appeared as Aditi's son. in spite of
being supreme He became the younger brother of Indra.

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sa vaamanaatmaaasurabhoobhritoadhvaram
jagaama gaam sannamayan padepade
jahaara chaasmaatchalatastrivishtapam
tribhi: kramaistacca dadau nljaagraje ||46|| '

Sri Hari, as Vaamana, although took small steps pressed on the earth
firmly making her bend to Him and walked towards the‘yajna' performed by
Bali. Then by deceit with three steps, He acquired the entire world and restored
it to His brother.

Special Notes:

1. By saying that Lord pressed on the earth with every step and made her
bend, indicates that He who is minute of the minutest can also become
huge when necessary. Therefore Vamana's request for three steps of land
223 Shrr' Mahabhaarata Taltpmgu Nirnaya

does not relate to His size. Although Bali is ‘karmaja devata' he had asura
avesha in him. The asura‘s name was also Bali. Therefore he was unable
to infer from Sri Vamana's request. Thus out of arrogance he promised
three steps of land- which meant that- not merely a measure from His dwarf
size feet- but ‘Three steps of land‘ having the notion that he is capable of
. giving land of any size! A word with double meaning is called ‘deceitful.‘
When it is said that ‘he is watching from the balcony‘ it means ‘he climbed
the balcony and saw from there.‘ Similarly when it is said that ‘he abducted
the land by deceit‘ it means ‘your words are deceitful‘ and therefore he
took the measure thus. Making His small pace grow into giant size. thus
. exhibiting His unimaginable p'ower, the Lord, made Bali get trapped in his
own words.

The reason to beg‘ from Ball

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naayaancayaaaham pratihanmi tam ballm
shubhaananetyeva tataoabhyayaacata ||471|

Prahalada who was grandfather of Bali had earlier prayed for the sake of
his grand son Sri Hari had promised him thus. ‘Oh pleasant faced one! l will
not conquer without begging from him.‘ That‘ls why Vaamana went to him with
a begging bowl.

Special Notes:

1 . Prahalada had prayed to Narasimha that when his grandson would go astray,
he should be defeated with a tactic. That is why Vaamana had promised
that he would win over him by begging. Otherwise Vaamana who is
omnipotent need not have resorted to such a trick.
Adhyaya-3 . 229

Incarnation of Parasurama

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puraa hyajeyaa asuraa dharaatale
tairardhitaa vaasavanaayaka: suraa:
puro nidhaayaabjajamastuvan harim ||48||

Demons were born on this earth as invincible kings by the boon of Shiva,
who is adorned by the moon. Devatas were harassed by them and thus they
worshipped Sri Harl for protection underthe leadership of Brahma.

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tathaa hayagreeva udaaravikrama-
stwayaa hataa brahmapuraatanena ' ||49||

The two sons of Diti - Hiranyaksha and Hiranyakashipu became on aooount

of Brahma's boon quite impossible to slain by any one in Brahma creation. So
also was Hayagreevasura. All of them were slainad by You being father of
Brahma.

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230 ' Sim’ Mahabhaarata Taatparya Nimaya

sa chaasuraan rudravaraadavadhyaa
nimaan sa'mastairapi devadeva
nizseemashaktyaiva nihatya sarvaan
hridambuje no nivassath sashvat ||50||

Oh thou god of gods, kill now all these asuras, who are also invincible due
to the boon of Rudra , by Your infinite powers alone and stay forever in our
lotus like hearts.

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sa shaarngadhanvaaatha bhrighoodvahoabhoot
raamo nihatyaasurapoogamugram
hridaananaadii'vtdadheasrijaiva ||51||

Thus being earnestly entreated by the devatas in this manner, the invincible
and beginningless Narayana possessing the bow called 'Sarnga' appeared
as Parasurama in the family of Brighu and having killed the multitude cruel
asuras and formed With their blood the five ponds (Kurukshetra).

Background for Sri Ramavalara

Birth of Ravana and Kumbhakarna and their boon

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tata: pulasttasya kule prasootau

taavadidaityau jagadekashatroo
parairavadhyau varata: pura hare:
surairajeyau ca varaad vidhaatu: - ||52||
Adhyaya-3 23 l

The greatest enemies of this creation namely Aadhi Hiranyaaksha and

Hiranyakashipu were born in Pulasthya rishi's lineage. As they were
strengthened by Lord Sri Hari's blessings earlier, they were unassailable and
due to Brahma's boon they were also unconquerable by other devatas.

Special Notes:

1. As the background for Ramavatara this sioka gives the troubles that were
faced in this world due to Ravana and Kumbakarna.
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sarvairajeya: sa ca kumbhakarna:
puraatane janmanl dhaatureva
varaannaradeenrita eve raavana
stadatanaat tau tridashaanbaadataam ' l|53||

Kumbhakarna in his earlier birth as Hiranyaksha had received a boon from

Chaturmkha Brahma that he would be unconquerable by all except humans
and monkeys. Similarly Ravana also got a boon from Chaturmukha Brahma
that he would be invincible by all except humans and monkeys. Therefore they
started troubling the devatas.

Special notes:

1 . Hiranyaaksha and Hiranyakashipu were sons of Kashyapa muni. They were

born to Pulatsya rishi’s son Vishravas. Jaya and Vijaya ‘dwaarapaalas' of
MahaVishnu were cursed by sanakaadhi rishis. On repentance Lord Hari
had promised- maiyeva vadhyau bhavatham trijanmasu’- that they would
not be killed by anybody other than Himself. Thus Jaya and Vijaya entered
Hiranyaaksha and Hiranyakashipu'in orderto overcome their curse. This
phenomenon is known as ‘jive dwaya avesha.‘ Hence Lord Hari and Sesha
descended on earth as humans namely Raarna and Lakshmana and all
the other deyatas took avatara as humans and monkeys.
2252 'Shri Mahabhaaram Taalparya Nimaya

Dovetas prayer for Rama avatar

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Mileabjajam shoolinameva caagrato
nlihoaya deva: puruhootapoorvakaa:
mbudhau bhogipabhogashaayinam
htya yogyaam stutimabhyayojayan ||54||
1-,-
‘r.’
15>? .At that time lndra'and other devatas under the leadership of Chaturmukha
Mirna and Shiva approached Lord Hari who was reclining on Sesha on the
mlty ocean and prayed to Him.

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Metre eesha: parama: swatantra-

Meadiranto jagataam niyoktaa
majnyaivaakhilamambujodbhavaa
mimagryaashramaashca yeanye "551]

5-".‘You are Omnipotent (sarva shakta), independent, everything is under‘ your

control, You are the cause for the creation and destruction of the universe.‘Chatur
Makha Brahmas of the previous kalpas have performed their duties only on
your command. Similarly the Chatur Mukha Brahmas of future Kalpas will also
perform their duties.‘

Spoial Notes:

1f':"-The fact that the Chaturmukha Brahmas of the past present and future
' i-Llunction under the control of the Supreme God is mentioned here. '
ah
Adhyaya-3 . 233

Calculation of Time Span —- length of Brahma‘s day

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dwishatsahasrairapi taishchaturyyugam
tretaadibhi: paadasha eva heenai: l|56||

360 human years is equivalent to one year for the devatas. Twelve thousand
such deva years (4.32.000 human years) is equal to one Chatur Yuga. The
four yugas consisting of Krita. Treta. Dwapara and Kali are made up of12,000
divine years. Time span of each Yuga keeps reducing by one fourth respectively.
(Krita Yuga= 17. 28,000; TretaYuga= 12 9,6. 000; Dwapara yuga= 8.64.000;
Kali yuga=-4. 32,000. )

Special Notes:

1. Four thousand deya years is the length of Krita Yuga. From this if one fourth
is reduced every yuga, Treta. Dwapara and Kali will be 3000, 2000 and
1000 Deva years respectively. Total of four yugas is 10.000 years. the rest
2000 years is known as 'sandhi kaala‘. Kali yuga and Krita Yuga sandhi
kaala is 800 years; Krita Treta sandhi is 600 years; Treta Dwapara Sandhi
is 400 years and finally Dwapara Kali sandhi is 200 years.
2. This cycle of four yugas revolving 1000 times is one day for Brahma. The
same period counts as night. Thus 360 such days and night is one yearfor
Brahma. One hundred such years is enjoyed by Brahma underthe command
of Vishnu. After this he reaches Lord Vishnu.

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234 Sbri Mahabhnamm Taatparya Nirnayu

sahasraavruttam tadaha: swambhuvo

nishaa ca tanmaanamitam sharacchatam
twdaajnayaa swaannubhooya bhogaan-
upaiti soapl twaritasthyadantikam . ||57||

Thousand such yugas (432 orore years) is equal to one day for Chathur
mukha Brahma. The same time span is his night. His life span is hundred such
years. During this time as per your order he performs his duties and finally
reaches You.

Destruction of Madhu and Kaitahha Daltyas.

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twayaa puraa karnnaputaad vinirmitau
mahaasurau tau madhukaitabhaakyau
prabhanjanaaveshavashaat tawaaajnayaa
baloddhatavaashu jale vyavarddhataam ||58l| ' '

Formerly two great asuras named Madhu and Kaitabha were created by
Thee through thy earlobes. As per your command Prabhanjana (Vaayu) was
present in them. Therefore they grew with extraordinary strength in the water of
deluge and became proud of it

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cikreedishasambhavayaa mukhodgataan
swayambhuvo vedaganaanahaarshataam
tadaaabhavastwam haysheersha seshwara: ||59||
Adhyaya-3 , 235

The demons Madhu Kaitabha who had become invincible by the boon of
Brahma given under Your order with a sportive intention, forcibly took away the ‘
‘avantara abhimaani' devatas of Vedas emanating from Chaturmukha Brahma.
Atthis You took the incarnation of Hayagreeva.
Special Notes:

1. The expression Vedas refer to the abhimani deyatas of Vedas belonging

to the lower rung of gradation
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nishpeedya taavoorutale karaabhyaam
tanmedasaiavaaashu cakartha medineem ||60||

You killed both the asuras and restored the Vedas to Chaturmukha Brahma.
You kept the thieves on yourthighs and destroyed them with your hands. From
their 'medhas' (fat) you created 'Medhini.‘( earth)

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yevam suraanaam ca nisarggajam balam
tathaaasuraanam varadaanasambhavam
vashe tavaitad dwayamapyato vayam
nivedayaama: pitureva teakhllam ||61||

Thus power of devatas is intrinsic, while strength of asuras is obtained by

boons Both are under your control. Therefore we put forth all our problems
before You and pray. ‘-
 236 Sim‘ Mahabharata Taatpaiya Nimaya

Shri Ramavatara

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jahi swaveeryyena nrishu prabhoota:
iteerite tairakhilat: sureslwarai: .
rbabhoova raamo jagateepati: prabhu: ||62||

You have to take avatar on earth among the human and destroy Ravana
and Kumbhakarna with your strength. Thus the Lord descended as Shri Rama
to fulfii the prayers of all the devatas.
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sa kashyapasyaaditigarbhajanmano
vivasvatastantubhavasya bhoobhrita:
grihe dashasyandananaaminoabhoot
kausalayakaanaamni tadartthineshta: l|63||
Surya was born to Aditi and Kashyapa. in this Surya vamsha was born
Rama as son of Raja Dasharatha and his wife Kousalya after being worshipped
by them through'Putra kaameshti yaaga.‘

Special Notes:

1. ‘Aamshaavatara krithi' by Shri Narayana Pandithacharya has referred

Padma purana and mentioned that Dasharatha is the avatara of
Swayambhuva Manu.
_ raajau dasharatha: poorvam manu: swayambhuva: smritha:
uktam padmapuraanetu avataara prasangata:
Adhyaya-3 - - ‘ 23?

Uttara kaanda of Padma 'Purana not only mentions Dasharatha to be -

avatara of Swayarnbhuva Manu .but also mentions that he would be later
Vasudeva.
tasya bhoot pratamam janma mano: swayambhuvasya ca
r'aghunaamanvaye poorvam raajau dasharatho hyabhoot
dwiteeye vasudevobhoot vrishninaamanvaye puna:
Padma Purana Uttara Kaanda

Howeveriln nirnaya it is mentioned (‘i1 .226) Kashyapa was born as Vasudeva.

Therefore it has to be understood that his earlier avatara which is Dasharata
should also be Kashyapa. But Vaamana Purana clearly mentions that
Dasharatha is the avatara of Vaivasvata Manu.

bhavlshyadantare bhootwa manurvaivasvato bhavaan

tava vamshe bhavaanyaanga raamo daasarati: swayam
punardasarato bhootwa twamevaasi pitaa mama
madatta plndadaanena twamevaasi pitaa mamall
In that case who is Dasharata among the three, namely - Swayambhuva
Menu, Vaivasvata Menu or Kashyapa?
Satya Dharma Teertharu in Bhagavata Tippani (9.8.82) has stated, that
Sri Madvacharya, keeping the words of Vaamana Purana in mind has said in
the Nimaya 'vivasvatastantubhavasya‘ keeping in mind his ‘gotra' (lineage).
If Dasharata was Vaivasvata rnanu he would have said 'Vivasvata putrasya'.
Therefore according to Acharya Dasharatha was Kashyapa‘s son.

‘kashyapasya varo datastapasaa toshitena me

yaaclta: putrabhaavaaya tadatyengeekritam mayaa
sa idhaanesm dasharato bhootvaa tistatl bhootale |l
Bela Kanda 2-16 ofAdhyatma Ramayana
Kashyapa born as Dasharata awaits for Sri Rama to be born as his son. 1
Kashyapa is described as 'adhitigarbha janmanaz‘ - ‘one who places 'Garbha'
in Aditi.‘ Sri Rama was born to such a Kashyapa.According to Padma Purana
when it is said Vaivashvata Manu'was born as Dasharata and Vasudeva it
has to be construed that both had 'aavesha‘ of Swayambhu Manu.
Shri Janardhana Bhatta has reconciled the two different statements thus -
Dasharatha is an avatara of Vaivasvata Manu. H'e' has ‘aavesha' of
Swayambhuva Manu.
238 Sim‘ Mahabhaamte Taatparya Nirnaya

yaduttarakaande padmapurana vachanam

tadvasudevasaahacharyadaveshaparamityaahu:
Janaardhaneeya

Devatas take avatara as humans and monkeys to serve the Lord

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tadaajnayaa devaganaa babhoovire

puraiva pashcaadapi tasya bhoomna:
nishevaanyorugunasya vaanare-
shvatho nareshveva ca pashcimodhbhavaa: ||64||
As perthe orders of Lord Hari, who is full of auspicious qualities, devatas
took avatar as monkeys and humans in orderto serve the lord.
As monkeys they were born before and after Raama‘s avatara. But as
humans they were all born only after Raama.

Special Notes:
1. While Mainda .Vividha ,Vaali, Sugreeva and Hanumantha took avatara
before Raama,Lakshrnana. Bharata, Shatrugna and others were born after
Raama.
2. Vaalmikl Raamayana and Sangraha Raamayana mention that devatas took
avatar as bears also. Vibheeshana also took avatar before Raama but in
raakshasa kula.

Veayu as Hanuman and Indra as Vaall

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Adhyaya-3 ' _ . _ 239

sa devataanam prathamo gunaadhiko

babhoova naamnaa hanumaan prabhanjana:
swasambhava: kosarinc griho prabhur:
babhoova vaalee swata eva vaasava: ||65||

The first and foremost among the devatas in ‘guna' is Vaayu deva. He
took avatar in vaanara couple Kesari and Anjana as 'Hanuman.‘ Similarly Indra
also was born as Vaalee.

Special ' Notes:

1. Although ‘vaanara ycni’ (monkey clan) is inferior in birth the devatas were
not born due tc their sins but out of their desire to serve the Lord as Sri
Rama. ‘swa' also means the independent Lord. Thus they took this kind of
avatara to fulfill the command of the ‘Independent Lord.‘
2. Kesari is avatar of one cf the Maruth devatas and Anjana is avatar of an
apsara named Punjikasthali. She was the daughter of an asura by name
Kesari. However this asura was saatvika and had great regard for Vaayu
deva. He worshipped Shiva forwantof a son. However Shiva granted him
a daughter and said that the son born to her will be well known as 'kesari
putra.'Thus Kesari gives his daughterAnjana in marriage to a ‘vanara' by
name Kesari. This Kesari killed one of the ‘dushtagajam’ (rogue elephant)
who was causing hindrance to Bhaaradhwaja and other munis‘ tapas. Being
pleased Bharadhwaja granted him a boon which made him fortunate to
become the father of Hanumantha. He came to be known as Kesari putra.

3. teertha vignakaram dushtagajam hatwa pratoshita:

bharadhwaajaadhayo dhanyam putram kesarino dadhu: (1I9)
Hanuman was not born in the inferior monkey clan due to any sins. Itwas
Lord Hari's desire. Moreover he wanted to serve the Lord in a special way.
Therefore the word ‘Swasambhava:' is used in the sloka.
Birth of Sugreeva and Jaambhavaan

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 240 ' Skri Mahabharata Tuarparya Nil-nay:

sugreeva aaseet parameshti tejasaa

yuto ravi: swaatmata eva jaambhavaan
- ya yeva poorvam parameshtivakshasa
stwagudbhavo dharma ihaasyatoabhavat- ||66||
u

Surya took avatara as Sugreeva. He had the ‘aavesha' of Brahma. Similarly

Yama Dharma was Jambhavaan. Yama was born as Dharma from the skin
near the Vakshasthala of Brahma Deva. Later from his face as Jaambhavaan.

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ya eva suryyaat punareva sanjyayaa

naamnaa yamo dakshinadikpaa aaseet
sa jaambavaan daivataakaaryadarshinaa
puraiva srishto mukhata: swayambhuvaa ||67||

The same Yama Dharma was born as ‘Yama’ to Surya and Sanjyaa Devi
and became the ‘dakshina dig devata'(devata of south direction). Brahma
who was aware of all the deva karyas had also earlier created Jaambhavaan
from his mouth.

Special notes:

1. ‘Parameshti tejasaayuta:‘ - Sri Vaadiraaja swami says that apart from

Sugreeva, Jaambhavaan also had aavesha of Brahma.

Birth of Taara and others

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Adhyaya-S 24 l

brahmodhbhava: soma utaasya soono-

ratrerabhoot soangada ova iaata:
brihaspatistaara uto shacl ca
shakrasya baaryaiva babhoova taara ||68||
Chandra who was born from Brahma was once again born frorn Brahma’s
son Athri Muni. He took avatara as Valee's son Angada. Brahaspati took avatar
as Taaraa and lndra's consort Shaci was born as Taaraa.‘

Special Notes:

1. Angada is son of Vaali. Taaraa is Vaali patni. Taara is brother of Taaraa.

They are Chandra, Shaci and Brahaspati respectively.
2. Angadha has aavesha of Indra and therefore he was powerful.
3. Yama Dharma has two roopas namely ‘Yama' and ‘Dharma.’ Dharma is
Brahmana, Yama is Shudra controller of the narakas.He is also devata of
south direction.

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brahaspatirbrahmasutoapi poorvam
sahaivashachyaa manasoabhijaata:
brahmodhbhavasyangirasa: sutoabhoo-
nmareecajasyaiva shacee pulomna: ||69||
Brahaspati was earlier son of Brahma. Along with Shaci he was born from
the mind of Brahma. Later he was born to Angeerasa Mu ni who was son of
Brahma. Shaci was born to Kashyapa's son Puloma.

Varuna as Sushena, Ashwini devatas as Mainda and Vivldha

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242 Sim‘ Mahabhaarata Taatparya Nil-nay:

sa eva shacya saha vaanaroabhoot

swaayambhavo devagururbrihaspati:
abhoot susheno varunoashvinau ca
babhoovatustau vividashoa mainda: ||70||

Brahaspati who was Deva guru. was born with his own desire as monkey
through Sushena. Saohi was also daughter of Sushena. Varuna took avatara
as Sushena. Ashwini devatas were born as Mainda and Vividha.

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brahmaodhbavau tau punareva sooryaad
babhoovatustatra kaneeyasastu
aaveshaa indrau varadaanatoabhoot
tato baleeyaan vivido hi maindaat ||71||
The Ashwini devatas who were earlier born from Brahma were again born
to Surya and Sanjna. Of the two the Younger, Vividha, had the aavesha of Indra
because of a boon and was stronger than Mainda.

Agni as Nesta and Kaama as Bharata

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neeloagniraaseet kamalodbhavottha:
kaama: puna: sriramanaad ramaayaarn
pradhyumnamaaabhavadevameeshaat'
sa skandatamaapa sa oakrataam ca ||72||

Agni who was born from Brahma Deva's mouth became Neela. Kaama
was born from Brahma'smanas. He was born again to Sri Ramana Krishna
 Adhyayfl-l ' . . , 243

and His consort Rukmini as Pradhyumna. He was also born to Shiva as Skanda -
(Shanmukha). He- became the abhimaani devata for Sudarshana Cakra.

Special Notes:

1. Similarly, later in this work Acharya Madhva mentions that Vishwakarma

was Nala; Panchapraanas were Gaja, Gavaaksha, Gavaya, Vrushabha and
Gandhamadana; Maruths were Panasa and Shata Bali.;Vasus were born
as Sweta and Sampaati, Jayanta was Kumuda. Kubera became Kathana,
Nirruti was Dhurmukha and Parjanya was Sharabha.

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tama:sthitaa shreeriti yaam vadanti
satwaatrnikaa shankamatho raja:sthaa
bhoornaamikaa padmabhooddharerhi ||73||

Even during Pralaya when Kaama is not in existence 'Tamoabhimaani'

Durga Devi is ‘Chakra ’Shri Devi who is ‘satwaabhimaani' is Shankha.
‘Rajoabhimaani' Bhoo devi is Padma.

Special Notes.
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1. According to commentary by Shri Vaadiraja Swamy, Sudarshana Cakra is

.—-|-v“-—\_\-_'-_1-"-

also dark like the worldly cakra made of iron. The sun which shines brightly,
also has a black centre. Similarly, Durga devi who is the abhimaani of tamas
which is darkness, became abhimaani for Cakra. Shanka is white. Shri
Devi who is abhimaani of satva, which is also white, became its
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abhirnaani.Lotus is red and therefore Bhoo devi abhimaani of rajas which

is represented by rad is its abhimaani.
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 Sim‘ Mahabhaarata Taatparya Nimaya

Abhimaani deities for Shanks, Cakra etc.

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gadaa tu vaayurbalasamvldaatmaa
saarngashoa vidhyeti ramalva khadga:
durgaatmikaa saiva ca oharmmarlaamni
panohaatmako maaruta eva baanaa: ||74||

Vaayu whose form is one of. strength and knowledge is abhimani of

'gada.'Saraswati the deity presiding knowledge is abhimaani for ‘Saamga.‘
Ramaa as Durga is the abhimaeni for 'khadga' and 'charrna' (sword and
shield). Praana who has five forms is the abhimaani of five arrows.

Special Notes:

1. ‘ya devee sarvabhooteshu vidyaa roopen'a samstitaa' says the Markandeya

Purana. Thus 'Ramaa' is ‘vidyaabhimaani' and is abhimani for the bow by
name ‘saarnge'. This is stated by Sri Vadiraja swamy.Sn' Jeyateertha in
Padya Mala says,
'dorgaiva khadga devee syaat saarngam oaiva saraswatee‘
Vidyaabhimaanee saraswati is also abhimaani for ‘Seerngafl
Janardhaneeya sa'ys that both are abhimmeanees.
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evam sthiteshveva puraataneshu
varaad rathaangatvamavaapa kaama:
. tatsoonutaamaapa ca soaniruddho
brahmodhbhava: shankatanu: pumeatmaa ||75||
Adhyaya-B . . 245

While such abimaani devatas existed earlier in this manner ‘Kaama’ due ‘
to blessings from Shri Hari became abhimaani devata for 'fChakra Aniruddha
who was born from Brahma became son of Kaama He is purusha
jeevaabhimaani' as well as abhimaani for ‘Shankha.’

Avatar-a of Bherath'a, Shatrugna and Lakshmana

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taaveva jaatau bharatashoa naamnaa
shatrugna ltyeva ca raamatoanu
poorvam sumitraatanayashoa sesha:
sa lakshmano naama raghoottamaadhanu ||76||

‘Kaama (Pradhyumana) and An'iruddha were born as Bharata and

Shatrugna after Rama. . Sesha was born after Rama as Lakshmana son of
Sumitra .

Special notes:

1. There are varied opinions with regard to the order of birth of Lakshmana
and Bharata. Some are of the opinion that Bharata is elder while some
have reasons to call Lakshmalna elder.
The Four sons of Dasharatha

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246 Shri Mahabhuaml'e Taulparya Nirnnyd

Shri Raama is the only son of Kausalya. Bharatha was the only son of
Kaikeyi and Lakshmana and Shatraguna are sons of Sumitra. They were all
sons of Dasharatha.

Special Notes:

1 . Dasharatha had 350 wives. Kausalya is the daughter of Raaja Bhanumanta

of Kosala desha. Sumitra was the daughter of Shoorasena of Magada
desha. Kaikeyi was the daughter of Kekaya Raaja Ashwapati.
2. Shri Raama took avatara on 'Chaithra Shukla Navami, Punarvasu
Nakshatra, at noon Karkaataka Lag na. Surya was in mesha; Guru was in
kaarl<aataka;$hani in Thula;Kuja' in Makara;Shukra in Meena;and thus every
planet was in its top position. Chandra was in his own house Karkataka.
Budha was in Vrishaba his friend's house.
3. Later Bharataha was born in 'Pushya nakshatra', Meena lagna and
Lakshmana and Shatrugna were born in Ashlesha Nakshatra Karkaataka
Lagna .
Vaasudeva and other four roopas as sons of Dasarata

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sankarshanaadhyaitribhireva roopai:
raavishta aaseet trishu teshu ViShI'ILIZ
indroangade caiva tatoangado hi
baliee nitaantam sa babhoova shashvat ||78||
Shri Rama is Vaasudeva, and other three roopas of Shri Hari namely
Sankarshana. Pradhyumna and Aniruddha are avesha in Lakshmana, Bharata
and Shatrugna. Similarly Angada had aavesha of Indra which made him strong.

Special Notes:
1. In some puranas it is mentioned that Shri Vaasudeva Sankarshana.
Pradhyumna and Anirudda have taken avatara as Raama, Lakshmana,
Bharata and Shatrugna respectively. Vaalmiki Raamaya itself says so. ln
Adhyaya-3 247

the sloka 'shankarshannadhyai ........‘ Shrimadhacharya has given the right

interpretation for this. '
Vaasudeva is saakshat Raama. But in Lakshmana and others there is only
avesha of the Lord Hari as Sankarshana, Pradhyumna and Aniruddha
respectively. They are not saakshat avatara of the Lord.
Angada is Chandra and Jaambhavaan is Yamadharma. They are equal in
hierarchy. Yet, due to the aavesha of Indra in Angada he is said to be
stronger. That is why during the crossing of the ocean Jaambhavaant claims
that he can jump only 90 yojanas while Angada claims he can cross 100
yojanas. In spite of being in the same rung of the hierarchy ladder there is a
difference in their strength.

Shri Hari's special sannidhaana in kings like Kaarthaveeryorjuna

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yeoanye ca bhoopa: krltaveeryyajaadhyaa:
balaadhikaa: santi sahasrashoapl
serve hare: sannidhibhaavayuktaa
dharmapradhaanashca gunapradhaanaa: ||79||

In all the kings like Kaarthaveerarjuna who are known either for their strength.
qualities or for their dhaarrnic nature it has been recognized that there is special
sannidhana of Lord Hari.

Special Notes:
1. Wherever there is excellence in strength, good attributes, righteousness it
has be to understood that there is speciai presence of Lord Sn‘ Hari in
them. They should not be equated to the Lord. They are true devote'es of
the Lord and thus gain the extra power in them.
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 248 Shrl' Mahabhunmta Taulparya Niruaya

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gfifiafiaaagarsim use"
swayam ramaa seerata eva jaataa
seetetl raamartanoopama yaa
videharajasya hi yajnabhoomau
suteti tasyaiva tatastu saaabhoot ||Btii|
Later saakshat Shri Ramaa Devi took avatara in order to serve Shri
Raamachandra when the sacrificial ground was being ploughed .As she was
found in the 'yajna bhoomi' of Janaka raja ofVideha she was papularly known
as his daughter.
Special Notes:
1. Janaka Maharaja wanted to perform a yaaga to beget a child. When the
' land was being ploughed and prepared for the yaaga, Sita devi appeared
as a little baby girl. Mahalakshmi‘s avatara roopas are also ‘aprakruta' as
the moola roopa. She appears. She is not born from any relationship.
2. Although she is not the actual daughter of Janaka since she appeared in
his ‘yajna shaala' she is popularly known as Jaanaki, Va-idhehi, and
Maithili.As she appeared from the 'Bhoomi‘ she is also known as Bhoomija.

Adhyaya Upasamhaara

sanfiqwhiiaaqfi
mammmfivdamu
Wfififlifi'ai
'lfifigfiififl'flfiiilfifi nan
ityaadikalpotthita esha sarggo
mayaa samastaagamanirnnayaatmaka:
sahaanusargga: kathitoatra poorvo
yoyo gunairnityamasau varo hi |]B1||
Thus, it has been stated by me the whole creation beginning with the primary
along with the subsidiary creation in the Brahmaanda with the authority of the
scriptures. In this process of creation whosoever is stated as born eariier, he
_ is superior in respect of his virtues.
Adhyaya-Il . 249

Special Notes:
‘i. The creationby- Sri Hari outside the Brahmanada known as "Sarga. The
creation within the Brahmanda ls 'Anusarga.‘ In both those born first‘i5 higher
in virtue than those born later.

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paashchaatakalpeshvapi sarggabhedha:
srutau puraneshvapicaanyathoktaa:
notkarshahetu: prathamatvameshu
viseshavaakhyairavagamyametatat - ||82||-

Shruti and Puranas mention different order of creations in the subsequent

kalpas. This order of birth are no criteria for determining the virtues. It has to
be ascertained only with special reference relating to them.

Special Notes:

i. Other than the ‘aadi srishti’ and ‘Padma sn'shti' all other 'srishtis' are varied.
ln these 'srishti' there is no rule thatthe first born is more virtuous- Thus it
cannot determine the gradation. ‘paashchaathya kalpa' not only means
'kalpas‘ after ‘Padma Srishtif but also denotes earlier kalpas.

{fiafinzlaaifiehmwafittfifi
afia'rnrnaamuifiuvfi
wfignfllaqmgériifiww an!
qilirseam
lti Srimadaanandateerthabhaghavadpaadaviricite
Shri Mahabhaarata Taatparya Nlrnaye
'sarggaanusarggalaya pradurbhava nirnnayo naama'
Triteeyoaadhyaya:
Sri Krishnarpanamastu
250 Shri Mahabharata Taal'parya Nirnaya

SRIMADMNANDATHEERTHABHAGAVAD PMDAPRANEETHA
SHRI MAHABHAARATA TAATPARYA NIRNAYA
Shri Raama Charithe - Ayodhya Pravesha
Adhyaya 4

Chapters fourth to ninth give a brief account of Shri Rama's stroy. All major
events of Rama's story are narrated. Subtle issues of Dharma and Adharma
are clarified on certain crucial events like Mantara, Ahalya and Soorpanaka.
Relevance of these episodes with the main theme of the story is explained.
Thus the narration of the different events is not merely forthe storyI but is in the
interest of the moral and spiritual aspects.

Shri Rama does not grow like an ordinary human. Vishvamitra's invitation
to Shri Rama is to protect the sacrifice undertaken by him from the demons
indicates the purpose of incarnation of Shri Rama viz. protecting sages and
innocent people from onslaught of evil forces. Shri Rama also accepted ‘Astra
mantras‘ from Vishvamitra only to bless him as He had no personal benefit
from it. Shri Rama also blessed Ahalya on taking into her innocence as she
was a victim of circumstance. Shri Rama relieved her suffering.

sn'a'fiifiafitfifiaawafiw
WW:@31t-WHWIELIIHII1-B-1B
0n arrival at Mithila Shri Rama was informed about the condition that had
to be fulfilled to marry Sita. The breaking of Shiva's bow indicated Supremacy
of Lord Rama. Shri Rama and Sita can never be separated. They are 'Nithya
Dampathis.’ '

Such ‘tatvas' are highlighted in this episode. More over it is interesting to

note that not a single Devata had come to take part in the 'Sita Swayamvara‘
knowing well that Sita is none other than 'Saakshaad Mah'alakshmi's avatars.‘
 Adhyaya-4 . 25 l

vijaanamaana jagataam hi maataram

puraaratiturn na aayayurathradevatha: || 34||

Similarly another important fact is that Janaka Maharaja had a boon from
Brahma and therefore Ravana did not confront him after having lost in the
' contest.

Shri Rama while returning to Ayodhya after marrying-Sits was confronted

by Parashurama. There is a popular but false notion that Shri Parashurama
.- was defeated by Shri Rama. HoweverAcharya Madhva has very emphatically
- explained in this chapter that this is opposed to the 'shaastras.’

Parashurama had told Rama, ‘You who have broken the ‘Shiva Danus'
now hold the bow which is in my hand and string it to make it public that You
are none other than Vishnu.‘ Shri Rama did as he was told and proved that He
was none other than incarnation of Shri Vishnu. Being one among the avataras
of Vishnu in Dasavatara there was nothing wrong in making known the reality.
Thus where is the question of winning or losing by both Vishnu‘s avataras?
More over it was also a drama enacted to divert the mind of the wicked souls.

Ademon by name Atula had found a piace in Parashurama's navel due to

boon by Shiva. He had to be destroyed. Therfore Parashurama handed over
the Vishnu Danus to Rama to be aimed at him. It was a boon thatAtula would
meet his end if he understood defeat for Vishnu. Therefore Parashurama had
to enact defeat to hoodwink the demon which lead to his destruction. Thus the
fourth chapter narrates the 'Balakanda episodes‘ of Ramayana.
252 Shri Mahabharata Taalparya Nirnaya

Shri Ralhavendra Swami Viracita

Shri Mahabharatatatparyanirnaya
Bhavasangraha:

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dissed Haiti mmifiismafia
ammiawiawafliiufiihéismam ||
yadvruddhirjanamohinl mudamitaa yaddarshanaatsajjanaa:
yenarshipriyakaarinaa nishicareehantl'aa kratoo rakshita: |
yoahalyaam sapatim vyadhaat
haradhanurbhanktvaaahajjaanakeem
jetaa vartmani bhaargavasya nagareem raamo
gatoavyaat sa maam |4|

(The Lord who) pretended to show Himself growing up as a child to

deiude the undeserving, while His darshana gave enormousjoy to
His devotees;
(The Lord who) pieased the sage (Vishvamitra) by His acts, such
as kiiiing the demon Taataka and protecting his sacred sacrifice;
(The Lord who) sanctified Ahalya Devi along with her husband
Gautama Muni, removing her curse and uniting herwith her
husband;
(The Lord who) broke the mighty bow of Siva;
(The Lord who) married Sita Devi;
(The Lord who) pretended to conquer one of His own
incarnations,Lord Parashurarna;
(The Lordlwho) returned to His kingdom;
May that Lord Rama protect us.
Adhyaya-4 - 253

Adhyaya 4

(Kiiling of Taatakaa, Kiilr'ng Subahu, defeat ofMaareeca, Ahalyaoddhara,

breaking of Siva dhanus, Site kalyana, Meeting of Shri Rama and Shri
Parashurama)

renames-gum
inwfisgsq'twn
Meantim-
fiwefiwfiflasféq tII
athaabhyavarddhanshcaturaa: kumaraa
nrupasya gehe purushottamaadhyaa:
nityapravruddhasya ca tasya vriddhi- ,
rapekshya lokasya hi mandadrishtim ||1 ||

After appearing. Purushottama Rama, along with his three brothers began to
grow in Dasharatha‘s house. When it is said that Rama grew it means that He
appeared to grow before the eyes of ordinary people because Lord Rama is
always a complete personality.

Special Notes:

1. Shri Rama is 'saakshaath‘ Naarayana. He is divine and does not possess

a body relating to the ‘pancha bhootas.‘ Therefore there is no question of
growth. Yet he appeared to grow before the eyes of the ordinary people.
Although the suh is powerful he appears to rise mildly in the early hours of
the day and slowly shines radiating more heat as the day grows. Also the
Sun is always present. He is neither bom nor does he grow. Similany although
the Lord is always Omnipotent, Omnisoientand Omnipresent, He appears
to grow.
2. Although Lakshmana, Bharata, Shatrugna are avataraa of Sesha.
Pradhyumna and Aniruddha respectively they have 'praakruta deha.’
Therefore they have real growth.
254 Sim‘ Mahabharata Taatparya Nimaya

Bliss of Moksha experienced by looking at Shrl Rama

firms f-“fii age .W

fist git swam aw
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aitw TFIT W wefii || s ||
neereekkshya nityam catura: kumaaraan
pitaa mudam santatamaapa chocham
viseshato raamamukhendubimba-
mavekshya raajaa kritakritya aaseet - || 2 ||

Constantly looking at the four sons, the father obtained incessantly great
delight. Particularly seeing the moon like face of Shri Rama, the king felt that
he had fulfilled the objects of his life.

Special Notes:

‘l. The root meaning of the word Rama is ‘to please.’ Rama, by everyone of
his features was fascinating and particularly His face, which like the moon
gives pleasure to all. (Shri Vadiraja)
2. The joy that is experienced by the direct perception of God is unparalleled.
The Puranas say that it bestows all the ‘purushaarthas.’ No wonder
Dasharatha experienced that happiness by looking at Rama.
Even the subjects were very much pleased

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tanmaatara: paurajanaa: amaatyaa
anta:puraa vaishayikaashca sarve
avekshamaanaa: paramam pumaamsam
swanaandatriptaa iva sambabhoovu: - || 3 I]
 Adhyaya-4 ' - . . . 255

Mothers of Shri Rama, the subjects, ministers, the women in the antha:pura‘
(royal private chamber) experienced a kind of innerjoy and satisfaction within
them on seeing Paramapurusha Shri Ramachandra.

Special Notes:

1. "Paramapurusha" is mentioned because although Sumitra and Kalkeyi had

their own sons they experienced more joy by looking at Shn' Rama who
was beauty personified.
Shri Vishwamitra‘s arrival

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gaadeeti shakrastanujoasya caaaseet
varena vipratvamavaapa yoasau
7m‘ '-'

vishwasya mitram sa ihaaajagaama || 4 ||

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Earlier ‘Indra’ was born as ‘King Gaadi‘ in the great Chandra Vamsha. He
“17"”?5' "T” rI'I"

had a son by name Vishwamitra. He had acquired ‘Braahmantwa' by rigorous

penance and came to be known as Maharishi Vishwamitra. He now approached
the King of Ayodhya.

Special notes:
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1. Two well-known popular dynasties that ruled Bhaarata Desha were Surya
Vamsha and Chandra Vamsha. Shri Rama took avatara in Surya Vamsha.
indra was born as Gaadi in Chandra Vamsha. His son was Vishwamitra.
Although he was born a ‘kshatriya' he earned 'Braahmanathwa’ due to boon
by Brahma. This was his greatness. This Vishwamitra approached the king
ofAyodhya. Shri Rama was around 16 years of age at that time.
2. Gaadi Raja cf Chandra Vamsha in order to beget a son asked ‘Ruchika
muni', who sanctified two separate pots of ‘charuvu' for both mother and
daughter. However the pots were interchanged. The daughter who ate the
M“-

'charu' which was sanctified to give the power of ‘kshatriya vamsa’- gave
 256 Sim‘ Mahabharata Taarparya Nirnaya

birth to Jamadagni. His son was Parashurama who had ‘kshatriya tejas.‘
The mother who ate the 'charu“ with ‘Brahma tejas' got Vishwamitra.
However since he was born in Kshatriya Vamsha he became the king. Later
when he confronted sage Vasishta for the Kaamdhenu realized his ‘Brahma
tejas' and said, 'digbalam kshatriya balam, Brahmatejo balam balam.‘ He
wanted to possess the ‘Brahma tejas' He performed penanace for a very
long time and finally brought out the ‘Brahma tejas' which was intrinsic in
him. Brahma finally said he is a ‘Brahma Rishi.‘
3. ‘Vishwamitra' sounds that he is rival to the ‘Vishwa' - Vishwa + amitra.
However it should be 'Vishwasya a'a mitram.‘ He helped in destruction of
great evil forces with the help of Shri Rama and thus has really helped the
'Vishwa.‘ The separation of the components of the term Vishwamitra is for
removal of the doubt as to whether it is composed of Vishwa and amitra
and also to show that his arrival was for the benefit of the good people.
(Shri Vadiraja)
4. Having become a Brahmana due to the boon, he understood Shri Rama
as Parabrahma and approached the king ofAyodhya so that he could get
help from Rama for the welfare of the society. Shrimadhacharya has touched
upon \fishwamitras earlierstorv in orderto show his persistence in achieving
his goal through which he indicates that even now he was sure of taking
Shri Rama with him.

Rama Lakshmana with Vishwamitra

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Wimm'smflfiiT-f
fi'mfifilmfiaw: IIRII
tenaarthito yajnarirakshayaiva
krichrena pitraaasya bayaad visrishta:
jagaama raama: saha lakshmanena
siddhaashramam siddhajanaabhivandhya: ||5||

Vishwamitra wanted King Dasharatha to send Rama with him in order to

. protect his yajna. Fearing his anger, Dasharatha reluctantly sent Rama with
Vishwamitra. Rama, who is worshipped by Siddha purushas, left for hermitage
Adhyaya-4 . 257

Special Notes:

1 . Vishwamitra had undertaken to perform a yajna for the welfare ofthe world.
Maareeca and Subhahu who had the boon of being invincible from Brahma
and Rudra were disturbing the yajna. Therefore Vishwamitra wanted to take
Rama seeking protection from Him. Dasharatha although reluctant, on the
advice of Vasishta rishi had to send Shri Ramachandra with Vishwamitra.
Shri Rama was looked upon by siddha purushas.
2. Shri Rama went to Siddha ashrama not to gain 'punya' but to bless the
rishis and munis who were doing penance there. Upliftment of the good
was as important as annihilation of the evil. Therefore the phrase
‘siddhajanaabhi vandhya’ has been used in this verse.
3. Maareeca was given the boon of invincibility by Brahma and Subahu by
Rudra. Therefore Vishwamitra knew that the only supreme and independent
entity Raama is sspable of their annihilation. Therefore he came toAyodhya
to take Rama.
Rama took astras from Vishwamitra to bless him

Weiriwm
Wfise'gfitfifiml
Wiagenghn-
mew=mr=afiar ll a ||
anugrahaartham sa rusheravaapa
salakshmanoastram munito hi kevalam
vavandire brahmamukhaa: sureshaa- .
stamastraroopaa: prakataa: sametya ll 6 ||

Shri Rama alang with Lakshmana obtained from the rishi Vishwamitra all
the ‘Astra mantras’, indeed ‘only to bless the rishi. However all the deities
including Brahma presiding over the various weapons appeared before Shri
Rama in person and made their obeisance.

Special Notes:

1. The ‘mantras’ have to be recited in order to gain the blessings of the 'astra
devata' to win over the enemies. However is this formality necessary for
258 Shri Mahabharata Taatparya Niraaya

Shri Rama who is Omnipotent‘? Moreover another reason for

'mantropadesha’ by the guru is to bless his disciple. The Lord is independent.
Whose blessing does he need? Therefore Lord Rama accepted the
‘mantropadesha' from the rishi only to bless him. All ‘mantras' sing the glory
of the Lord. As the saying goes -‘Anantham Vishnu Sannidhau' -Anything
offered at the feet of the Lord grows infinitely. Thus Rama sat near
Viswamitra and accepted his prayers as mantras so as to bless him infinitely.
Vishwamitra was also aware of this aspect. If he had the attitude that he
was advising the Lord he would also be facing consequences like Maareeca
and Subahu. He would not have received grace from Shri Rama.
The asuras would be under the illusion that Shri Rama and Lakshmana
gained strength with the help of the 'mantras' ieamt from Vishwamitra. Thus
Shri Rama desired that Vishwamitra should be part of His plan ofdeluding
the wicked (asura mohanaartha} and earn his grace.
By hearing the mantras Shri Rama filled it with extra powerjust as the wind
gets perfumed by blowing over ‘kasturi' (a kind of scented discharge of a
deer). '
How much ever the disciple is more knowledgable than the Guru, yet he I
needs to have proper ‘upadesha' from the guru. Only then the ‘mantra’ will
be beneficial.Shri Rama wanted to put fonuard this message to the world.
On the way to the Siddhashrama. at the banks of Sarayu river, Vishwamitra
had imparted the knowledge about two mantras namely ‘Bela and Athibala.’
These mantras have power to grant what is desired. It has the power to
quench thirst and satiate hunger. As said earlier the mantra devatas had to
be blessed by Shri Rama in helping him carry out His task of annihilating
the evil. Astra devatas appeared in person and worshipped Shri Rama
and they were blessed by Him.

Killing of Taataltl and Subahu

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Adhyaya-4 . 259

atho jagaana aashu sharena taatakaam

varaad vidhaatustadananyavadhyaam
raraksha yajnam ca munernihatya
subaahumeeshaanagiraa vimrutyum || 7 ||

Thereafter quickly with an arrow he slew Tataka, impossible to be killed by

others except Shri Rama on account of Brahma's boon and thus protected
the sacrifice. Subaahu who was immuneci to death by a boon from Shiva was
also slain by Shri Rama.

Special Notes:

1. Killing of Tataka was an unique feat by Shri Rama which happened on his
way to Siddhashrama. Tataka was Maareece’s mother and daughter of a
Yaksha by name Suketu. She was wife of raakshasa by name Sunda.
Her husband troubled Agastya muni and died in his hands. Tataka angered
with this incident went with her son Maareeca to swallow Agastya muni. He
cursed both mother and son to become raakshasas. Later getting a boon
from Brahma they became nuisance to the world. Vishwamitra prayed to
Shri Rama and said that she could be killed in spite of being a woman to
save the society. This incident proves Shri Rama's superiority even over
Brahma and proves His supremacy.
2. Killing of Taataka was not 'adharma' because she demoralized the society.
3. Subaahu had boon from Rudra. Killing him proved Shri Rama's superiority
even on Rudra.

Masreeca who fell in the ocean

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sharena mareecamathaarnaveakshipad-
vicho virincasya tu maanayaana:
avaddhyataa tena hi tasya datta
jagaana chaanyaan rajanicharaanatha || 8 ll
260 Shri Mahabharata Taalpaaya Nfrnaya

Later giving due consideration to boon of Brahma who had conferred

immunity from death to Mareeca He cast him in the sea by an arrow and
thereafter killed other raakshasaas. -

Special Notes:

i’. After killing Subaahu with an arrow sanctified with 'Vaayavyvaastra' was
used on Maareeca which threw him one hundred yojanas away into the
sea. Fearing the speed of Shri Rama's arrow Maareeca never returned.
He sat in an island and in fear of Shri Rama remained disguised as‘ a
human, began doing penance.
Shri Rama did not kill him then because he took into consideration
Brahma's' boon. Moreover Shri Rama is all knower. He therefore knew that
Maareeoa would play a greater role in abduction of Sita as golden deer
and thus incur further sins which would punish him accordingly. He would .
kill him then. '
Maareeol himself claims later that Shri Rama let him off earlier with a due
reason.

Sit: swayamvara was announced In Vldeha

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seam fig sag m |
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tadaa videhena sutaswayamvaro
vighoshlto dikshu vldikshu sarvasha:
nidhaarya tad gaadl'sutaanuyaayi
irayau videhaananujaanuyaata: ||9 |l

Then Janaka king of Videha had proclaimed, in all the various directions.
the Swayamvara of his daughter. On hearing this, under the direction of
Vishwamitra, Rama went to Videha along with his brother.
 Adhyaya-4 - ‘ 26 l

Special Notes:

1. Janaka Maharaja had anounced swayamvara for his daughter Sita in

different directions.
2. "Gaadisutaanuyaayi -As Vijaya Dasa says the ‘Lord follows his devotees;
Lord Rama followed Vishwamitra.

Ahalya Uddhaara

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atho ahalyam patinaaabhishapataam
pradarshanaadindrakritaachaleekritaam
swadarshanaanmaanushataamupetaam
suyojayaamaasa sa gautamena ||10||
Ahalya had been turned as a stone, due to a curse by her husband, on
account of her losing purity caused by Indra . She was brought back to life by
mere sight of Shri Rama and was united with her husband Gautama.

Special Notes:

1. The story of ‘Ahalyoddhara' by Shri Rama that took place at 'Gautama

Tapovana' before reaching Mithila is described by Acharya in two slokas.
- 2. Ahalya is the wife of Gautama. Gautama had earned 'punya’ beyond his
limitation. This had to be reduced. Therefore Indra was made to play act
this drama as 'devakarya’. He came in the guise of Gautama and deceived
Ahalya. Gautama had to get angry because of this and curse them both
which would reduce the merits of his‘punya' earned. This would level his
merits resulting In auspiciousness for him. Incidents took place as desired
and Gautama cursed Indra and Ahalya.
t -,

3. ‘She should be still like a stone and should be invisible to others. She should
-.. ._¢-

remain like this till she had 'darshan‘ of Shri Rama‘ was the curse. Such an
Ahalya was rejuvenated by mere sight from Shri Rama who made her unite
r.
‘OW-“n

with her husband Gautama rishi without any problems.

262 Shri Mahabharata Taatparya Nirnaya

4. Ahaiya is innocent. She was forced into the act. lndra is also innocent.
Because his act was not out of lust. He carried it out as ‘deva karya.‘ As
Gautama rishi had perfect control on his senses (iitendriyaru) he could be
provoked only by blotting his wife's character.
5. Ahalya was also blemish less. She would not have oomlitted the sin if lndra
had come in his true form. That is why lndra came in the guise of Gautama.
Finally he also wanted Gautama to be aware of this fact so that he could be
cursed and therefore he made sure that he fell in his sight.As both Ahalya
and lndra were not guilty, curse given by Gautama diminished his merits.
Gautama‘s fault was that he cursed the innocent.
6. lndra did not earn any demerit by his act says the shaastras.'lt happened
only to bring good for Gautama. Therefore lndra earned ‘Punya.’ This is
mentioned in the Shrutis also.
7. The use of the term 'pathina' indicates that this work has the same authority
as Veda. The term 'Su‘ in ‘Suyojayamaasa' shows that Gautama accepted
her with greater love than before because of the grace of Lord Rama on
her.(Shri Vadiraja)

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balam swabhakteradhikam prakaashaya-
nnugraham ca tridaseshvatulyam
ananyabhaktaam ca sureshakaankshayea
vidhaaya naareem prayayau tayaaarchlta: || 11 ||

Shri Rama, in order to bring out the great devotion towards Him by the
Devas and to demonstrate His special favour to them, and also to fulfill the
desire of lndra, He turned Ahalya to be a woman again, whose devotion to
Shri Hari was steadfast. He proceeded after being worshipped by her.

Special Notes:

1. lndra as well as Ahalya are Hari Bhaktas. Ahalya became a victim'of the
Adhyaya-4 - 263

curse which had happened due to his action. Thus he prayed to the Lord. -
Ahaiya's Hari Bhakti and Indra's prayers helped her regain her original self.
Devotion to Shri Hari can help in overcoming any situation.
2. Devendra was ‘aparokshajnani.’ Ahalya was not a w0man of higher order
in comparison to him. Thus he does not incur any sin by such action. Yet he
caused distress to Gautama a devotee of Shri Hari. Therefore Indra was
anxious to propitiate Shri Hari to atone this act which had also led to the
punishment of innocent Ahalya. Thus itwas lndra's desire thatAhalya should
regain her womanhood. (Shri Vadiraja)

Subjects of Videha were joyous on seeing Shri Rams

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shyaamavadaate jagadekasaare
swanantachandraadhikakaantikaante
sahaanuje kaarmukabaanapaanau
pureem pravishte tutushurvidehajaa: || 12 ||

On the entry of (Shri Rama) into the town (Videha) with bow and arrow in
his hands. along with his brother Lakshmana, the residents of Videha felt
delighted at the sight of Rama who was the supreme essence of the whole '
universe and shone like flawless lndramaniia gem stone) and locked more
brilliant than all the infinite shining moons put together.

Special Notes:

1. Shri Rama was dark. However it was not black like the hair. It was like
'Indraneelamani' with the glow ofthe sun. The citizens felt a kind of happiness
within them on seeing Rama although they did not have the capacity to
perceive the full radiance. However the extra radiance which was on the
face of Shri Rama was perceivable only for Sita because only Mahalakshmi
possessed the capacity to perceive this radiance.
264 Shrr' Mahabharata Taatparya Nirnaya

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papurnnitaantam sarasaakshibhringai-
rvaraananaabjam purushoattamasya
videhanaareenaravaryasanghaa
yathaa mahaapoorooshikaastadangrim || 13 ||
The assembly of pious residents of Videha both men and women looked
intently at the splendid lotus like face of the Supreme person, with their loving
eyes just as devotees of Shri Hari would look at His feet.

Special Notes:

1. Shuka muni, Narada and other such Bhagavad Bhaktas enjoy watching the
beauty of the Lord's feel. Similarly the men and women folk of Videha look
at Shri Rama's lotus like face like the bees hovering on the lotus flower.
2. All the devotees of the Lord cannot see Him completely. They see only one
part of His beauty according to their capacity. Devotees like Shukamuni
and Narada are devotees of high order and thus remain in the worship of
the Lord always. They look at His feet with several anusandhaana.
3. Only Mahalakshmi has the capacity to enjoy the beauty of the entire Lord.

Janaka Maharaja welcomed

Shri Rama and Lakshmana along with Vishwamitra

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Eli a mm - || 2v ||
tathaa videha: pratilabhya raamarn
sahasranetraavarajam gavishtam
samarcchayaamaasa sahaanujam ta-
mrishim ca saakshaajjwalanaprakaasham ||14||
Adhyaya-4 . , 265

Then Janaka looking at Rama with greatdevotion welcomed Him as younger _

brother of Indra, who had descended on this earth along with his brother
Lakshmana. He also extended hospitality to Vishwamitra rishi who had the
radiance of Agni.

Special Notes:

1. ls it customary for elders to respect those who are yQUnger? Janaka

Maharaja was quiet old. Shri Ramachandra was a jUst in his teens. However
just as the elder brother Devendra worshipped his younger brother Vamana.
Janaka showed respect. This is indicated by the adjective 'Indranuja.‘
None other than Rama is the Son in law

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mene ca jaamaataramaatmakenya
gunooitam roopanavaavataaraam
uvaaoa chaasmai rishlrulratejea: -
kurushva jaamaataramenamaashivati || 15 ||
Janaka regarded Rama embodiment of incomparable beauty a's a son-
in-law well matched for his daughter and the sage of fierce splendor told him:
‘Make him soon your son-in-law.‘

History of the Siva Dhanus

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silfir emits fiwn it |
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sa aaha parem vaoaste
karomi naatraasti vicaaranaa me
srunushva meathaapi yathaa pratijnaa
sutaapradaanaaya krita purestaat . || 16 ||
 266 Shri Mahabharata Taatparya Nirnaya

Janaka replied, ‘l shall do according to your supreme advice. l entertain

no doubt in this. But yet listen to the vow already made by me in connection
- with giving my daughter in marriage.

Jenaka Raia obtained the Shiva Dhanus

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tapo mayaa cheemamumaapate: puraa
varaayudhaavaaptidhritena cetasaa
sa me dadau divyamldam dhanustadaa
kathancanaacaalyamrite plnaakinam || 17 ||

Earlier l did intense penance in order to obtain an excellent weapon from

Shiva. At that time Shiva blessed me with this heavenly bow. This bow cannot
be moved by anyone except him.

Greatness of Shiva Dhanus

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na devadaityoragadevagaayaka
alam dhanushcaalayitum savaasavaa:
kuto naraastadwarato hi kinkaraa:
sahaana saivaatra krishanti krichrata: || 18 ||

Devas including Indra, daityas, uragas and gandharvas are unable to move
this bow. What can be expected of men? My servants are abie to wheel it with
great difficulty because of the boon from Shiva.
Adhyaya-4 . 267

Special Notes:

1. None of the devatas including Indra are able to handle the bow. However
due to a boon from Shiva it could be wheeled in a cart by five thousand
servants of Janaka Maharaja. ,
One who strings the Shiva Dhanus can marry Slta

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aadhaaryametad dhanuraapya shankaraa
daham nrinaam veeryapareekshane dhrita:
sutaarthametaam cakara pratijnaam
dadaaml kanyaam ya idham hi poorayet ||19||

Having obtained this immovable bow from Shankara, l determined to test

the strength of men and therefore made this vow on account of my daughter
and that l would give her in marriage to him who is able to string the bow.

Special Notes:

1. Janaka Maharaja says that he has announced this only to test the ability of
the suitors and not to test Shri Rama who is the Lord Himself.
Earlier Narada had told Janaka that Sita was Mahalakshmi and only the
Lord Narayana will come as the right suitor for her. (Adhyatma Ramayana
6.63)

Daityas and Daanavas were unable to even lift the bow

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 268 Slmi Mahabharata Taarparya Nr'maya

iteeritam me glramabhyavetya
ditezsutaa daanavayakshraakshasaa:
sametya bhoopaashca sameepamaashu
pragruhya taccatayltum na sheku: ll 20 || -

Having come to know of my vow the sons of Diti. the Danavas, the yakshaas.
the raakshasaas and the kings came quickly. However they could not even
shake it.
Story of Raavana and others

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samsvtnnagaatraa: parlvritanetraa
dashaanananaadhyaa: patltaa vlmoorchttaa'.
tathaaapl maam dharshayltum nasheku:
sutaakrtte to vacanaat swayambhuva: ll 21 II

With their limbs sweating and eyes roiling the ten headed Ravana and
others fell unconscious. However due to Brahma‘s boon none of them came to
confront rne because of their failure.

Special Notes:

1. Instead of addressing him as Ravana it is said 'Dashaanana' indicating

that all his twenty pair of eyes were roiling!

Special Boon for Janaka Maharala by Brahma

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I‘ puraa hi meadaat prabhurabjajao varam
prasaadlto me tapasaa kathancana
- Adhyaya-4 . 269

balaanna te kashcldupaitl kanyakaam

tadicchubhiste naca dharshaneti || 22 ||
Earlier Brahma. who was born in the lotus. pleased with my penance, had
given a boon that no one will be able to take my daughter forcibly under any
circumstance and l would also sustain no harm‘ from such desirous of her.

Special Notes:

1. Brahma had given two boons as protection for Janaka.

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tatastu te nashtarnadaa ito gata:
samastasho hyastana eva paarthlvaa:
tato mamaayam pratipoorya maanasam
vrunotu kanyaamayameva mearthita: || 23 ll

Thus all the kings whose pride were quelled have left only the previous
day. Therefore Let Rama fulfill my desire and take the girl for he alone is desired
by me for my daughter.

Special Notes:
1. It is clear from these words that Janaka has firm faith that Shri Rama would
be his son in law. Otherwise if he had the opinion that iet anybody be her
husband and declared this contest overlooking Sita as 'Jagan maata’ and
only can be consort of Shri Rama, it would have been downfall for him. It
would have become 'tamas saadhana.‘ Shri Krishna carried away Rukmini
in order to protect Bheeshmaka from such a down fall.
Shrl Rama stringed the Shiva Dhanus

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270 ' - Shri Mahabharata Taatparya Nr'maya

tatheti chokte muninaa sa kinkarai -

rranantabhogopamamaashvathaaanayat
sameekshya tad vaamakarena raaghava:
saleelamudhrutya hasannapoorayat ll 24 ll

When the sage approved of the request, Janaka immediately ordered the
servants to get the bow which resembled the body ofAnanta serpent. Looking
at the bow Shri Rama smiled and very casually lifted it with his left hand and
tied the string.

Special Notes:

1. it has to be noted that the bow which could not even be moved by others
was easily lifted by Shri Rama that too with his left hand. How great must
He be should be contemplated at thisjuncture.

Shiva Dhanus was broken

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vikrishyamaanam tadanantaraadhasaa
parena niszseemabalena leelayaa
abhajyataasahyamamushya tad balam
prasodumeesham kuta eva tad bhavet || 25 ||

One who by mere 'sankalpa' can accomplish anything desired, having

infinite strength. supreme Shri Rama pulled the bow sportingly which made it
break very easily. How can the bow endure the great strength of the supreme
when there is none else who can do it?

The sport of breaking the Dharlus

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Adhyaya-4 _ . 27 l

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sa madhyatastat pravibhajya Ielelayaa
yathekshudandam shatamanyukunjara:
vilokayan vaktramrisheravastithita:
salakshmana: poornatanuryathaa sashee || 26||

Just as lndra’s Airavata elephant would break a sugarcane easily, so did

Shri Rama broke the Shiva Dhanus and stood along with Lakshmana with a
face radiant like the fuii moon facing the sage.

Site saw Rama

E . .

a mam-Iii WI
mafiahmaaifiti
mi figswi ism || as ||
tamabjanetram prithutungavakshasam
shyaamavadaatam chalakundalojiwalam .
shashakshatotthopamancadanokshitam
dadarsha vidhyutvasanam nripaathmajaa || 27 ||

Sita saw such a Rama who having lotus like eyes, whose chest is high and
broad. having flawless complexion, adorned with dangling ear rings, having a
body smeared with sandal paste like the blood red color of the hare, wearing
shining ornaments,

Special Notes:

1. The comparison of sandal paste to blood implies no disgust because of its

contact with sacred person of the Lord. (Shri Vadiraja)
Site garlands Shri Rama

anti ennui srfiq'aam

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272 Shri Mahabharata Taatparya Nirnaya

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atho karaabhyaam pratlgrlhyamaalaa
mamlaanapadmam jalajaayataakshi
upetya mandam laiitai padaistaan
tadasam aasajya ca paarshvatoabhavat || 28 ||

Then holding with both hands a garland of unfading lotus flower, she with
eyes like lotus moved gently with soft steps and placing it on his neck stood by '
his side.

Everyone was happy on seeing Slta Rama

Eli-I: Whit’ fifi'l'i'l FHFfi

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mi m W
Mai-‘flit m ll ex n
tata: pramodo nitaraam janaanaam
videhapuryamabhavat samantaat
raamam samaalokya narendraputrriya
sametamaanandanidhim paresham || 29'“

Seeing Rama, the supreme Lord who is abode of bliss united with the
king's daughter. the people of Videha all around experienced immense delight.

Special Notes:

1. Shri Site, Rama are saakshaath Lakshmi and Narayana. Their darshana
‘ is moksha saadhana. It is an experience of bliss. Thus the residents of
Videha who witnessed it were experiencing immense delight.

Dasharatha is invited

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Adhyaya-4 273

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lakshmya samete prakatam rameshe
sampreshayamaasa tadaaa aaashu pitre
videharajo dashadilrathaaya
sa tannisharnyaaashu tutosha bhoomipa: || 30 ll

When Lord Rama became visibly united with Shri Lakshmi, the king of
Videha sent a messenger to the father Dasharatha and that the king on hearing
this became delighted.

Special Notes:

1. The term 'prakata' indicates that though the union of Lakshmi and Narayana
is constant. it becomes visible even to ordinary men as of now. (Shri Vadiraja
Swami)

Dasharatha comes to Mlthila

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athaaatmajaa'bhyaam sahita: sahhaaryo
yayau gajasyandanapatiyulttayaa
swascnayaaagre pranidhaaya dhatrilam
vasishtamaashveva sa'yatra maithiia: ll 31 ||
Accompanied by his wives and two sons (Bharata and Shatmgna) and his
army consisting of elephants, chariots. foot soldiers he soon went to Mithila.
preceded by Vasishta, son of Brahma.

Special Notes:

1. Vasishta is Dasharatha's Kula Purohita. Thus it is expressed in a unique

way -‘agre pranithaaya.’
274 Shrl' Mahabharata Taatparya Nimaya

Wedlock of Sita and Rama

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sa maithilenaatitaraam samarchito
vivaahayamaasa sutam mudambhara:
purohito gaadhisutaanumodlto
juhaava vanhlm vidhinaa vasishta: || 32 ll .

Having been highly honored by King of Mithila Dasharathafull cf delight

had his son married. Vasishta the priestwith the consent of the son of Gaadi
(Vishwamitra) offered oblation in the fire as prescribed.

The elevates were also delighted to see the wedding

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‘tadaa vimaanavalibhirnabhastalam
didrikshataam sankulamaasa naakinaam
suraanakaa dundubhayo vinedire’
jagushcha gandharvavaraa: sahasrasha: || 33 ||

Then the sky was filled with rows of aerial cars of the devas anxious to
witness the wedding ceremony. The celestial drums and the kettles sounded
and thousands of superior celestial singers and dancers sang and danced.

Special Notes:

1. Harivamsha clearly states that the celestial kettles and drums sounded.
Adhyaya-4 . 275

Devatas did not come tp compete in the swayamvara but attended the wedding

Wm r-rnr'ri ii imi
gusiivij merger 2m |
m g mi wrr gri sri
fleeing-iii m n is n
vijaanamaanajagataam hi maataram
puraearthitum naaayayuratra devataa:
tadaa tu raamarn ramayaa yutam prabhum
didrikshavashcakuralam nabhastalam || 34 ||
The devas who were fully aware that Sita was ‘iagan maata' did not come
earlier to oompete in the swayamvara . But now they wanted to enjoy the soene
of Lord Rama being united with Sita and thus came and filled the skies.

Sita kalyana was like Lakshmi Keiyene

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yathaa puraa saagarajaaswayamvare
sumaanasaanaamabhavat samaagama:
tathaa hyabhoot sarvadivaukasaam tadaa
tathaa muninaam sahabhoobhritaam bhuvi || 35 ||
Earlierduring Lakshmi swyamvara similar assemn of Devatas were found.
Now during Sita swayamvara also there was such an assembly of devas, munis
and kings.

Special Notes:

1. By comparing the Lakshmi swayamvara Acharya stresses that all the

devatas desire to be blessed by the compassion filled eyes of Lakshmi.
They did not desire her. It happened even during Lakshmi swayamvara.
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2T6 Shri Mahabharata Taatparya Nimaya

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pragrihya peanim ca nrupaatmajaayaa
raraaja rajeevesamaananetra:
yathaa puraa saagarajaasameta:
suraesuraanaamamruthaabdhimanthane || 36 ||
He, with his eyes resembling lotus holding the hand of the king's daughter
shone now just as he did formerlyI at the time of ohuming the ocean for nectar
by the devas and asuras when he was united to the daughter of the ooean.
Janaka honored 8hr! Rama

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swaiankrutaastatra vioeruranganaa:
videharaajasya ca ya ht yoshlta:
mudaa sametam ramayaa ramaapatim
vilokya raamaaya dadau dhanam nrupa: || 37 ll
The queens of King of Videha and other women were moving about well
dressed. Janaka was immensely happy to see Shri Rama with Ramaa and
offered them lot of wealth.

Wedding of Lakshmana and other:

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firemen - nun
priyaanl vastraani rathaan sakunjaraan
paraardhyaratnaanyakhllasya ceshitu:
dadau ca kanyaatrayamuttamam mudaa -
tadaa sa raamaavarajebhya eva || 3B ||
 277
Adhyaya-4

He also gave the Lord all suitable clothes valuable gems, chariots with
eiephants. He also gladly gave three matchless maidens to the younger brothers
of Rama.

Special Notes:

1. Shri Rama is ‘sarveshvara.’ Janaka with an attitude that He was offering

the things which is already Rama's gave Him the things. This is indicated
by the phrase ‘akhilasya ca eeshitu:.‘ The expression ‘Lord of all‘ is intended
to show that all material things belong only to the Lord and that what was
His, is given back to Him acoording to the saying of ‘lshavaasya Upanishad'
— ‘lshaavaasyamidhamjagath' etc. and as Shri Puranadara Dasaru puts it
'kereya neeranu kerege chelli.‘
The three maidens were Urmiia, Maaiavi also knoWn as Mandavi and
Shruthakeerti. Urmiia was Janaka's second daughter. The other two were ~
Janaka's younger brother Kushadwaja‘s daughters. Kushadwaja was king
of Kingdom Sankashya at the banks of river lkshutnati.
Janaka was also known as Seeradhwaja. Janaka was the name due to the
Milhila Raajavamsha.
Dasharatha belonged to the lineage of son of ikshvaaku raja Vikukshi.
Another son of ikshvaaku was Nimi.Janaka belonged to this lineage. Janaka
was Mimi's son. Everyone in this lineage is known as Janaka, Maithila.

Dasharatha returned to Ayodhya with his entire family

"its"? ti aw is?"
aria a3 WI
fiat a we! git: mien‘!
W R56 gar an: || at n
mahotsavam tam twanubhooya devata
naraashca sarve prayayuryyathaagatam
pitaa ea raamasya sutal: samanvito
yayaavayodhyaam swapureern mudaa tata: || 39'"
All the men and gods having enjoyed the great festivities returned gladly
as they had come. Then the father of Rama accompanied by his entire family
gladly returned to his home Ayodhya.
278 Shrr' Mahabharata Taal'parya Nr'maya

Meeting of Parashurama

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tadantare soatha dadarsha bhaarggavam
sahasralakshaamitabhaanudeedhitim
vibhaasamaanam nijarashimandale
dhanurdharam deeptaparashvadhaayudham ||4li||

Thereafter on their way to Ayodhya he saw Parashurama shining with the

luster of a thousand. lac and infinite suns amidst the hallow of His own rays of
wisdom, holding his (sarnga) bow and the brilliant axe (parashu).

Special Notes:

1. Parashurama is 'saakshaath‘ Narayana. His radiance surpasses infinite

suns. However to perceive this radiance by all is impossible. The capacity
of different levels is different. indra and other devatas perceived the brilliance
of a thousand surya. Rudradi devatas saw Him with a radiance of a lac
surya while Brahma Vaayu and their consorts could perceive His radiance
more than infinite suryas - ‘sahasralakshaamitabhaanudeedhitim.‘
2. Three degrees of luster counted by thousand, lac and infinite number of
suns represent the three grades of persons (adhikaarias) viz. the lowest,
the middle and the higher order to whom so he appeared.
3. Earlier to seeing Parashurama certain birds chirped in a queer manner.
Certain tame animals went around Dasharatha. When Dasharatha enquired
about these good and bad omens to Vasista rishi he said that he would
confront a fearful situation, however he would overcome the same.
Meanwhile Parashurama appeared.

Parashurama Invited Rama for a duel while Dasharatha feared this situation
. E .

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Adhyaya-4 279

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ajaanataam raaghavamaadhipoorusham
samaggatam jnaapayltum nidarshanai:
samaahvayantam raghupam sprudheva
nrupo yayaace pranipatya bheeta: || 41 ll

na me sutam hantumihaarhasi prabho

vayogatasyetyudita: sa bhaarggava:
sutatrayam te pradadaami raghavam
rane stltham drashtumihaaagatoasmyaham l| 42 ||

Dasharatha out of fear prostrated before Parashurama who appeared to

prove with an example that Raghava is Primeval being to those who did not
realize him. He appeared to invite Rama for a duel.
‘Oh Parashurama, do not kill my son who is very young. _l am old’. Bhargava
replied, ‘l will give you your three sons but l have come here to confront Shri
Rama alone.‘

Special Notes:

1. The meeting of Parashurama and Rama is a very interesting episode in

Ramayana and it has a deep meaning. Although the episode appears that
Parashurama lost to Rama it took plaoe to show the non difference of the
two forms of the Lord. It is an unique episode highlighting Shri Hari's
supremacy. Shrimadacharya has explained it elaborately from sloka 40 to
sloka 63.
The insight of Parashurama

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280 Shrl' Mahabharata Taalparya Nr'rnaya

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sa itthamuktva nripatlm raghoottamam
brughoottama: praaha nljaam tanum hari:
abhedamajneshvabhidarshayan param
puraatanoaham harlresha ltyapi ll 43 1|
Having thus replied to the king the highest of Raghu's race, the highest of
Brighu's race spoke thus only to show to the ignorant that there ls absolutely
absence of any difference between Rama and Parashurama and both were
Primeval Hari.

Special Notes: .

1 . Shri Rama was no human. He was avatars of Shri Hari. There is absolutely
no difference between 'avatara roopa and mooia roopa.‘ Although
superficially it seems that Parashurama invited Rama for a duel his intention
was to show the above fact. This is absolutly essential for 'Moksha saadhana
tatvajnaana.‘ lthad to beconveyed to the sajianas. However without realizing
this fact several commentators of Valmiki Ramayana has misinterpreted
this episode. However Parashurama’s main intention was to prove
otherwise.
Story of Slmga and Pinake

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sawmfi
WWW ll w ||
shrunushva raama twamlhodltam mayaa
dhanurdwayam poorvamabhoonmahadbhutam
umaapatistvekamadhaarayat tato
rameapatishcaaparamuttamottamam || 44 ||

Rama hear what l have to say. There were two wonderful bows before
One was held by Shiva consort of Uma and the other excellent bow was held
by consort of Ramaa.
Adhyaya-4 28 1

Special Notes:

1 . Both the bows were made by Vishvakarma. One was 'Plnaka' and the other
was ‘Saarnga.‘ The ‘Pinaka' was given to Shiva by devatas during Tripura
samhaara. You have just broken it. 'Saamga'was given to Shrl Hari. it is
better than 'Pinaka.‘ It is infinite times powerful than 'Pinaka.‘

ls Herl and Here equal?

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malaise fizzinrfi'in: || vs 1|
tadaa tu lokasya nidarshanaartthibhi:
samartthltau tau harishankarau surai:
ranesthitau vaam prasameekshitum vayam
samartthayaamoatra nidarshanaartthina: || 45 ||
Then Hari and Shankara were requested by the devas who were anxious
to show to the discerning world the supreme truth as follows, ‘We request you
both to let us witness your opposing each other in fight, for establishing the
supreme truth now.‘

Special Notes:

1 . The Devatas have no doubt regarding the supremacy of Shn' Hari. However
commentators on Ramayana claiming the ignorance of the Devatas with
regard to this aspect due to enmity between Hari and Hara are far from the
truth. The Devatas wanted to establish this fact before the ignorant world. it
was not to create any enmity between Hari and Hara.

l-lara stood like a stone

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232 Shirl‘ Mellebharam Teal'parya Nirnaya

tato hi yuddhaaya rameshashankarau

vyavasthitau te dhanushee pragruhya
yatoantarasyaisha niyamako harl-
state haroagreasya shilopamoabhavat || 46 ||

Then Hari and Sankara held their respective bows and got ready to confront
each other. Thereafter in as much as this Hari who is the inner controller of
Sankara, he stood motionless before Him like a stene.

Special Notes:

1. ‘Humkaarena mahaadeva: stambhltotha trilocana:‘(Baala 75-18). It was an

hair raising duel between Hari and Hara. In this duel Hare suddenly stood
motionless like a stone with a mere ‘humkaara’ of Han‘. Why did it happen?
As it is said, 'shiva roopi shive sthitau' — ln Shiva Lord Hari resides as
Bimba in the form of Shiva. He is antharyaami in Shiva. ls not 'prathiblmba'
totally under the control of ‘Bimba? Ramayana says that mere 'humkaara’
shattered the ‘Shiva dhanus.

Vedas claim l-lari to be Supreme

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shashaaka naivaatha yadaaahhlveekshitum
praspanditum va kuta yeva yoddhum
shlvastadaa devaganaa: samastaa:
shashamsurucsairjagato harerbalam || 4T ||

When Shiva became helpless even to move or see Shri Hari how could he
carry on his fight? Then the devatas praised aloud the Supremacy of Shn' Hari
to the whole universe.

W'fihqm'e
mam-shelli-
Adhyaya-4 ' 283
mmafi
mfiafiqqafi null
yadeeranenaiva vinaisha shankara:
sashaaka na prashvasitum ca kevalam
kimatra vaktaavyamato harerbalam
haraath param sarvata ava oethi || 48 ll

Shankara without inspiration from Shri Hari was even unable to breathe.
What is there to say from this that Hari‘s strength excels Hara and in fact all
else. '
Hera left for Kailasa

RH: Msg W BI:

new thwrsfiihlfia: l
m W FREQ
m mi fire dimfim u ‘as. ll
tata: pranamyaaashu Janaardhanam hara:
prasannadrishtyaa harinaaabhiveekshita:
jagaama kailashamamushya tad dhanu-
stvayaa prabhagnam kila lokasannidhau . || 49 ||

Then soon Hara prostrated before Janardhana and after receiving the
graceful looks of Shri Han left for Kailasa. That bow of his has been broken by
you before the assembly.
Saarnga Is :rore time: greater than Pinalra

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dhanuryadanyaddharihastfiogyam
tatkaarmmukaat kotigunam punashca
varam hi haste tadidam griheetam
mayaa grihaanaitadato hi vaishnavam ‘ll 50 ||
284 Shri Mahabharata Toatpmya Nirnoyo

This bow which is fit only to be in the hands of Vishnu is a crore time

superior to ‘Shiva Dhanus.’ Since | am holding it it is Vaishnava Dhanus. You
hold this.

Special Notes:

1. The thought behind Parashurama is - l am holding the Vaishnava Dhanus.

Therefore it is clear to all that l am Vishnu. You also hold this. Then sajjanas
will realize that You are also \fishnu.
2. ‘Koti guna' means infinite
This bow which is appropriate in the hands of Shri Hari is crore times
superior to Shiva Darius. Thus it is being held by me in my hand. This is
Vaishnava danus. You hold it.

if Soorngo ll tied by Shri Rama He ls none other than Harl

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yadeedemaagrihya vlkarshasl twam
tadae harlrnaatra vicaaryyamasti
iti bruvaana'. pradadau dhanurvaram
pradarshayan vishnubalam haraad varam II 51 ||

‘If afier taking this bow you are able to bend it You are no doubt Shri Hari.‘
Thus saying he gave the superior bow which proved Vishnu's strength superior
to that of Hare.

Rama tied the string In the Saomga bow

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Adhyaya-4 I 285

pragrihya taccapavaram sa raaghava-

shchakaara sajyam nimishena leelayaa
cakarsha sandhaaya sharam ca pashyata:
samastalokasya ca samshayam nudan || 52 ||

Shri Rama held the superior bow easily and tied the string effortlessly. He
thus drew the string after fixing the arrow thereby dispelling the doubt of the
world. .-

Speclal Notes:

1. As this action of Rama proved him to be 'saakshaath' Shri Hari similarly

Parashurama who brought this bow easily also proves the fact that He is
Narayana Himself.

Shri Hart's strength is lnflnlte

Hfifififivgiaim
mfimfilwmr
mifiwfimfim
amiwlsarffiwr: null
pradarshite vlshnubale samastato
haraacca nl:sanlchyatayaa mahaadhike
jagaada meghaughabheerayaa glraa
sa raaghavam bhaarggava aadipoorusha: ll 53 ||

Thus when Shn' Rama demonstrated Vishnu's strength to be infinetly greater

than that of Shiva and in fact the whole universe, that primeval person Bhargava
addressed Raghava in words resonant like the continuous sounds of the clouds.

Parashurarna narrated Atula's story

air-i in‘: it wratsfamqsi

qitsfir smut It? =r|=m |
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‘my? r-fisrlrii we flit: u w ||
286 Shri Mahabharata Taafparya Nr'maya

alam balam te jagatoakhilad varam J

paroasi Narayana eva naanyathaa
visrajjayasveha sharam tapomaye
mahaasure lokamaye varead vibho: || 54 ||

‘Thy strength soperior to that of any in the whole universe is full. Therefore
Thou artthat supreme Narayana only and none else Discharge that arrow on
the great asura full of penance dwelling ll‘l my body and pervading the world
through Brahma‘s boon.’

Special Notes:
1. Parashurama said. 'I have held this Vishnu Dhanus and roamed the entire
world twenty one times to annihilate the evil kshatriyas and thus established
to the world that i'm 'sakshaath‘ Vishnu. Now it is also clear that You are
also ‘saakshaath' Vishnu. Shri Rama said, ‘if you are saakshaath Vishnu
this arrow will not harm you. Therefore if l aim it on you then 'Rama’s arrow
will go waste. If l do not aim it, even then it will be wasted. Therefore where
should l aim it?‘

Parashurama immediately addressed the maha asura 'Atula' in his stomach

and said ‘Rama is aiming the arrow onto my stomach. It will definitely kill
you. So please come out immediately.'Atu|a on seeing the glowing arrow
in Rama's hands thought to himself that Parashurama fears Raama's arrow
and thus has accepted defeat. Therefore He has asked him to come out
immediately in order to protect him(Atula). Thinking in this manner Atula
came out. At that time Parashurama addressed Shri Rama and said,
‘Destroy my tapa and my ioka.‘ The meaning of these words is explained in
further slokas.‘

Brahma's boon for Atula

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ahfitirr: Pam Hie W || he ll
Adhyaya-4 287

puraaatulo naama mahaasuroabhavad

varaat sa tu brahmana aapa lokataam
punashoa tam praaha jagadgururyyadaa
harirjjeta: syaaddhi tadaiva vaddhyase || 55 ||

Formerly there was a great asura named atule and he obtained through
the boon of Brahma the power to pervade the world. The preceptor of the
world Brahma told at the same time ‘You shall however be killed when Shri
Hari gets vanquished.‘

Special Notes:

1. Though Hari can never be vanquished Brahma meant to say that the asura
would die when Hari appeared to get vanquished. (Shri Vadiraja)

Play act of Parashurama for killing of the Atula

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gita ‘mi mfg? || ea ||
ato vadhaarth'am jagadantakasya I
sarvaajitoaham jitavad vyastitha:
iteerite lokamaye sa raaghavo
mumoea baanam jagadantakeasure || 56 ||

‘Therefore for killing of that enemy of the world. l stand as ifl have been
vanquished. thoUQh never liable to be vanquished.‘ 0n hearing Parashurama
thus. Shri Rama aimed his arrow on the asura who was destroyer of the world.

Shiva's boon to asura- He turned into ashes

311 ants-h fiia'tvefbnit

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288 Shrl' Mahabharata Taarparya Nirnaya

pura varoanena shivopalambhlto

mumukshayaa vishnutanupraveshanam
sa tena raamodarago bahirggata-
stadaajnaivaaashu bhaboova bhasmasaat || 57 ||
Earlier that asura wanted to obtain Moksha and thus got a boon from Shiva
that he would enter Vishnu‘s body. Thus he was residing in Parashurama's
stomach. As ordered by Parashurama he came out immediately only to be
turned into ashes.

Wmawmi
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iteeva raamaaya sa raaghava: shararn
vikarshamaano vinihatya caasuram
tapastadheeyam pravadan mumoda
tadeeyameva hyabhavat samastam || 58 ||

By drawing the arrow as if to aim at Parashurama, Raghava killed the

asura and delighted in saying that he had destroyed Parashurama's tapas.
For indeed is not everything Parashurama's?

Special Note:

1. This reconciles the version of Vaimiki Ramayana that Parashurama’s

penance was burnt up.
2. Lord who is initiator for all beings can never be'defeated. He does not have
defeat from His own self. Therefore he has to play act that He is defeated
by Himself. Thus he determined that He would act as if defeated by Shri
Rama. Brahma had said that the asura will meet his end when Shri Hari
faces defeat. How can play act make Brahma's words true? As it is said,
‘yaadrishee bhaavana yatra siddhirbhavati tadrishee'- fruits of action is result
ofthe attitude and not the real act. Thus atula's very thought that Shn' Han‘ is
defeated made him face the results of his thoughts.
3. Atula who was in Parashurama's stomach was kiiied. What happens to the
nihnr fnrme 9e ha nut-undue nunruurhnrn Thn nnmunr in {hit it: {hat {ha :lgl lrn
Adhyaya-4 289

in Parashurama's stomach is the main roopa. Its destruction destroys all

the 'amsha roopas‘. Also it can be said that mantra with which Shri Rama
aimed the arrow destroyed every roopa of the asura.
Rama and Parashurama both are Shri l-lari

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nirantaraanantavibodhasaara:
sa jaanamaanoakhilamaadipoorusha:
vadanschrunoteeva vinodato hart:
sa eka ava dwltanurmrnumoda ' . || 59 ||
That primeval person Hari constituting the essence of bliss and wisdom,
though He is only one without any difference (among His manifested forms)
and though knowing everything enjoyed the amusement as if he spoke and
listened with two bodies.
Special Notes:
1. As Parashurama He speaks,as Rama-He listens. However primarily both
are same. There is absolutely no difference in both the roopas. Both are full
of bliss and knowledge. Yet, He sports by acting in this manner.

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sa chestitam caiva nijaashrayasya
. janasya satatvavibodhakaaranam
vimohakam chaanayatamasya kurvan
cikreeda ekoapi naraantare yathaa || 60 l]
That Hari though only one, played in this manner for imparting true
knowledge to His own devotees and causing delusion to the most degenerate
ones as if he were two different persons.
290 Shri Mahabharata Taatparya Nirnaya

Parashurama became one with Rama

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tata: sa kaarunyanidhirnnije jane
nitaantamaikhyam swagatam prakaashayan
dwidheva bhutvaa brighuvaryya aatmanaa
raghoottamonaikyamagaat samaksham || 61 ||

Then Parashurama who is ocean of mercy with viewto show innate complete
identity in all forms to His devotees, having been originally two fold. became
one again in the sight of all, with Shri Rama

Parashurama once again loft Rama's hotlyI

mmwwfin Ii ea n
sametya caikyam jagatoabhipashyata:
pranudhya shankamakhilaam janasya
'pradaaya raarnaaya dhanurvaram tadaa
jagaama raamanumato ramaapati: || 62 ||

Having accomplished such identity in the presence of the‘ world, having

removed all the doubts of the good people. and having given the excellent bow
to Rama, Parashorama went away taking leave.

Sita Rama at Avodhya

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Adhyaya-4 291

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attanmamrfstfiaqr u at ll
tato nrupoatyarthamudaaabhipoorita:
sutai: samastai: swapureemavaapa ha |
remeatha raamoapi ramaaswaroopayaa
tayaiva raajaatmajayaa hi seetayaa || 63 ||

Then King Dasharatha filled with great delight reached his city along with
his sons. Rama also thereafter enjoyed the company of Sita, daughter of Janaka
who is none other than Lakshmi herself.

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yathaa puraa shreeramana: shriyaa tayaa
rato nitaantam hi payodimaddhyel
tathaa twayoddhyaapurigo raghoottamo- s '-
apyuvaasa kaalam suchiram ratastayaa - .- || 64 j|

Just as Lakshmi Ramana enjoyed the company of Lakshmi earlier in milky

ocean similarly the best of Raghu vamsha Raarna having come to the city of
Ayodhya with Sita enjoyed with her for long.

Special Notes:

t. It is said that Rama enjoyed in this manner for twelve years says Valmiki
Ramayana.
Rama‘s feats are impossible for others

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292 - Sim‘ Mahabharata Taatparya Nirnayn

imaani karmmaanl raghoottamasya

harervichitraanyapi nadbhutaani |
durantashakteratha chaasya vaibhavam
swakeeyakartavyatayaaanuvarnnyate [I 65 ||
Such exploits of the best of Raghu vamsha Rama though surprising to
others are not really great for Shri Hari who has infinite prowess. But all the
same His greatness is described by me merely out of sense of one's own
duty.

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lti Srimadaanandateerthabhaghavadpaadavirioite
Shri Mahabhaarata Taatparya Nirnnaye
Shri Raamavataare Ayodhyaapravesho naama
Chaturthyoadhyaya:
Sri Krishnaarpanamastu-
Adhyaya-S 293

SHRIMADAANANDATHEERTHAB HAGAVAD PMDAPRANEETHA

SHRI MAHABHARATA TAATPARYA NIRNAYA
Shri Raama Charithe - Hanumadharshanam
Adhyaya-S

First sixteen sickas ofAdhyaya five deals with events ofAyodhya Kanda.
Dasharatha decides to coronate Shri Rama on the throne. But underthe advice
of Manthara, Kaikeyi's daasi, Rama is sent to the forest. Manthara was no
ordinary woman. In her previous birth she was born during the ‘Samudra
Mathana' before appearance of Lakshmi. She is known as ‘Alakshmi.' She is
wife of ‘Kali.‘ Valmiki Ramayana. does not give a clear picture on this episode
while it is elaborated in this work. instigated by her, Kaikeyi asked for two
boons from Dasharatha. Shri Rama had to be exiled to the forest for 14 years
and Bharata had to be coronated on the throne. Kaikeyi is also said to be
possessed by a 'aavesha' of a demoness by name Nikruthi which made her
react in that manner. However the main reason for Shri Rama to go to the
forest was to uplift good souls and destroy evil forces. Manthara's plan was
only an instrument to Rama's ‘sankaipa.’

Shri Rama proceeded to the forest and met Guha. After being honored by
him He went to Chitrakoota after meeting Bharadhwaja on the way. Meanwhile
Dasharatha died. Bharata arrived and after finishing the last rites met Shri
Rama pleading for his return to Ayodhya. But Shri Rama blessed him by giving
him his golden 'Padukas.‘ Bharata voWed not to enter Ayodhya till return of
Shri Rama and kept the ‘Padukas' on the throne outside in Nandi Grama and
ruled the kingdom from there.

While at Chitrakcota lndra‘s son Jayanta appeared in the form of a crow

and hurt the breast of Sita. He indulged in such an act due to the presence of
an asura by name 'Kuranga.’ Kuranga has boon from Shiva and thus developed
this bad intention. Details of this episode aregiven in this adhyaya. Shri Rama
then enters Dandakaaranya forest.
294 Sim‘ Mahabharata Tuarparya Nirnnyrr

In Dandaka forest He blessed Sharabanga Rishi 'sadgati' who self

immolated himself before Shri Rama. As he was old he was unable to carry
out his daily ordained duties. During such situation ‘Dharma Shaastra’ allows
the person to end his life. This is explained here in this episode.

Next is 'Viradha's' episode. He tried to kidnap Sita. He carried Shri Rama

and Lakshmana on his shoulders. The background of this episode is described
in this adhyaya.

Episode of Soorpanakha is described. She is sister of Ravana. She had

lost her husband during an unfortunate incident. He was killed by Ravana himself
by mistake. Thus to overcome his guilt he permitted herto find a husband for
herself with the help of Khara and Dhushana her two other brothers. She saw
Shri Rama in the forest and approached him. However Shri Rama sent her to
Lakshmana who injured her nose and ears and deformed her. This opened
the flood gates which brought 14,000 demons followed by Khara and Dhushana
at Rama’s doorstep. They were all destroyed. 0n hearing this Ravana was
infuriated.

Ravana approached Maareeca with a plan to abduct Sita. Maareeca had

to disguise himself as a golden deer to allure Sita and thus mislead Rama
when Ravana could carry away Sita. Although Ravana succeeded according
to his plans, it is explained here that he was carrying only a makeshift image of
Sita and not her real self. The real Sita had left to Kailasa. This is the very
important information given in this adhyaya. Sita is 'saakshaath' MahaLakshmi.
She has 'aprakrutha shareera.‘ She can by her mere glance control Brahma
Rudraadhi Devatas. Such is her capacity. There is not an iota of ignorance in
her.

This fact is mentioned in Koorma, Varaha, Brahmavaivarta. Bhavishyottara

and Agni Puranas. lt is also suggestively mentioned in Valmiki Ramayana by
the statement ‘pravekhshyami hutaashanam'. it was Agni who managed to
place a ‘Pratikriti (image) of Sita to enable Sita to leave for Kailasa. Statements
in other puranas is as follows:

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Adhyaya—5 295

The events of Sita being misled by Maareeca and Sita longing for deer
are merely playactfor 'lokavidambhana' (misguide the wicked). it is not due to
ignorance of Shri Rama or Sita.

fiahsabgaufiahm || as"
Later when Shri Rama realised that Sita was abducted he went in search
of her. He metJatayu and learnt about her abduction by Ravana. He then killed
Kabandha. He met Sabhari and recieved her hospitality. This adhyaya closes
with the meeting of Hanuman and Sugreeva at Rushya Mukha hill. Hanuman
approached Shri Rama and prostrated before him.

*iir
296 Sin-l‘ Mahabharata Taatparya Nr'maya

Shri Raghavendra Swami Viracita

Shrl Mahabharatatatparyanirnaya
Bhavasangraha:

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tyaktvaa raajyamito vanam vacanato maatusheha
kaakaakshigam
daltyam vya'sya vikarnaghonakhaeareebandoon
kharaadeen khalaan |
maareecam ca nihatya raavanahrrutaam seetaam
vicinvarlniva
praapto vaayusutena sooryajayujaa raamoavataadvandita: |5l

(The Lord who) renounced His kingdom and went to the forest to fulfill
the promise given by His father Dasharata to His stepmother Kaikeyi;

(The Lord who) killed the demon present in the eye of the crow;

(The Lord who) killed all of the demons such as Khara, Maareeca,
and other relatives of the demoness Soorpanakha (whose ears and
nose were cut by Lakshmana);

(The Lord who) pretended to search for Sita Devi when she was
abducted by the demon-king Ravana;

May this Lord Rama, reached and served by the son-of-Vaayu

(Hanuman) and the son~of~Surya (Sugreeva), protect us.
Adhyaya-S 29?

Ahyaya 5

(Exile to the forest bharata's Rama bhakti sadgati to sarabhanga muni

killing of viraadha, killing of maareeca, image of Sita, upliftment of kabandha
and shabari)

Preparations for Pattabhisheka for Rama

- impediment by Manthara

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ittham vishweshwareasminnakhilajagadavasthaapya seetaasahaaye
bhooamishte sarvalokaastutushuranudinam vruddhabhaktyaa
nitaantaml
raajaa raajyaabhisheke prakrutijanavacomaanayannaatmanoarthyam
dadhre tanmantharaayaa: shrutipathamagamad boomigaayaa
alakshmyaa: ||1]|

In this manner the Supreme God Shri Rama protecting the entire world
along with Sita remained on the earth. All the people rejoiced fully with devotion
increasing dayr by day. The king Dasharatha respecting the wishes of his subjects
for the coronation of Shri Rama resolved to do so even with his own interest.
This reached the ears of Manthara who being originallyAlakshmi had appeared
on earth.

Special Notes:
1. After giving 'nirnaya‘ for Bala Kanda in the fourth chapter, Shrimadacharya
goes on to describe Ayodhya Kanda in the first 16 slokas of the fifth chapter
and the later slokas of this chapter deals with Aaranya Kanda.
2. ‘Alakshmi' is wife of Kali. She is abhimaani for poverty and very much
opposed to Lakshmi's characterestics and so she is known as 'Alakshmi.‘
She was born before Lakshmi during the churning of the milky ocean and
therefore came to be known as ‘Jyeshta.‘ Kali is the most degrading ‘jiva’
among 'purushas’ and Alakshmi is the most degrading jiva among the
'stree'.
298 Shrr' Mahabharata Taalparya Nirnaya

3. While Duryodhana, who is Kali himself, made Bheema, who is Jivottarna.

exile to the forest along with Pandavas in Mahabharata. in Ramayana it is
his wife Alakshmi who made the Supreme Lord Rama to exile to the forest
is a fact to be noted.

Story of Mamthare

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purvam ksheeraabdhijaataa ltathamapi tapasaivaapsarastwam
prayaataa
taam netum tattamoandham kamalajaniruvaaacashu
‘ ramaabhishekam |
bhootwaa daasi vilumpa swagatimapi tats: karmmanaa praapsyase
- twam
setyuktaa mantharaa aaseet tadanu krutavatyeva caitat kukarma ||2||

EarlierAlakshmi was born from the milky ocean. Somehow due to penanoe
she became an Apsara. With a view to lead her to her legitimate place of
eternal hell, the Lotus born Brahma told her. ‘Be born as servant and stop
Rama's coronation“; By this action you will reach your destination.‘ Thus told
she became Manthara and it is in accordance with this only that she did this
detestable deed.

Special Notes:
1. pitaamahavuvacha shrutvaa gandharvi dhundhubl tataa:
mantharaa maanushee loke khubjaasamudhbhavatadaa
(Vane parva 277. 1'3)

Mantharaa naama kaaryaartham apsaraa preshitaa surai:

daasi kachana kaikeyiyai dattaa kekayabhoobrataa
(Padmapurana)
In this way from Mahabhaarata and Padma Purana we come to know that
Manthara was an Apsara. However as Rambha and Urvashi who are
Adhyaya-S 299

intrinsically apsaras, Manthara became an apsara due to a boon says

'Taatparya Nirnaya.‘
2. Manthara was very much degraded in nature and that is the reason Brahma
in the guise of a boon made it a curse for her. Also it goes without saying
how sinful her action was when she stopped the coronation of Shri Rama.
3. The last line of this sioka is short of one letter. it is an indication of Manthara’s
action was not of merit. It is also an indication that her effort would go futile
because Shri Rama was coronated after fourteen years. Also Shri Vadiraja
Swami says that 'Chandas‘ of Veda Mantras does not get distorted even if
there is deficiency of a single letter. Therefore, Acharya, in order to indicate
that this granta is equal to the Vedas has deliberately reduced a letter in the
last line. Otherwise 'tadanu kritavatyeva’ should have been 'tadanu ca
kritavatyeva' which would have completed the line properly.
Rama left for the forest with Slta and Lakshmana to fulfil the devakarya

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tadvaakyaat kaikayee saa patigavarabalaadaajahaaraiva raajyam
raamastadgauravena tridashamunikritearanyamevaaavivesha |
seetaayuktoanujena pratidinasuvivriddhorubhaktyaa sameta:
sansthaapyasheshajantoon swavirahajashucaa
tyaktasarveshanaarthaan ||3||

Due to her instigation Kaikeyi, wife of Dasharatha, seized the kingdom

only on the strength of the boons promised (which were unasked till then) by
her husband. Rama, out of respect for his father's word, and forthe sake of the
Devas and Rishis. entered the forest. accompanied by Sita, attended by his
younger brother (Lakshmana) after appeasing all the creatures who,on account
of great and daily increasing devotion towards Him at their separation from
him, were grieved and who followed him after abandoning all their possessions.
Special Notes:

1. Manthara instigated Kaikeyi with honey like words thus: ‘You were the darling
queen of Dasharatha till this day. However Kausalya will be soon ‘Raja
300 - Sim‘ Mahabharata Taal'parya Nimaya

maataa' and you will have to become her servant.‘ She also reminded her
of the two boons which the King had promised her earlier.
2. Ananda Ramayana says Kaikeyi was cursed by a muni when she playfully
smeared black ash on his face during childhood. He had said that ‘at one
time none would wish to see her face-.‘As also told later in 'Nimaya' (9. 95)
that there was ‘aavesha' of a raakshasi' in Kaikeyi who had actually
performed these menial actions.
3. Shri Rama left for the forest due to respect for his parents. However this is
only a reason. The main cause was he had descended to carry out ‘deva
karya.’ He had to fulfill the wishes of ‘devatas' and rishis.‘ Padma Purana
Uttara Kanda says,
'shakthopl Raghavastasmin raajyam santyhajya dharmata:
dashagreeva vadaartaaya piturvacana hetunaa ||'

Father's words were only a reason. Killing of Ravana was the main motive.
4. Dasharatha had promised boons to Kaikeyi twice earlier. Once when he
promised while marrying Kaikeyi that he would coronate the son born through
her as the king of Ayodhya. But at that time he had a clause added to it.
Skanda Purana Uma Samhita says:
‘Pattabhisheka samaya bhaveyaam smarito hyaham
twayaa vaanyena bhoopaala tadhaachet karavaanyaham
ittam pratijnaamakarodhaahttaagnya granernrupa: ll‘

‘l have to be reminded during the 'pattabhisheka.‘ Then [will keep up my

promise.‘ Who was to remind him now because Bharata was not in city?
Even if he was there he would say that the throne is only for Rama. Kaikeyi
was also like that. As she was dear to Dasharatha she would agree to his
wishes. Thus the boon is as good as nullified. Also promise made during
marriage if overlooked does not cause sin
If not so how did Dasharatha declare Rama for coronation? If he was a
person who would overlook promises why did he not do so for the promise
made second time? How did Rama who was aware of the first boon agree
for 'pattabhisheka‘? How Sumantra and Vasishta did allow him to do so?
Why Manthara did not remind Kaikeyi of this? She could have said that
Dasharatha was deceiving her? However nothing of that sort happened.
Thus Dasharatha decided 0n Rama's coronation because this boon was
as good as non exista nt. Nevertheless Dasharatha committed a mistake.
He sliohtlv distrusted Bharata. However if Bharata was present he would
Adhyaya-S 30 I

have been too glad to perform Rama's coronation. Later Bharata laments
that his absence was a big mistake that caused Rama‘s exile. There is
another side to this. Dasharatha did not overlook Bharata out of distrust,
but because he was over enthusiastic in Rama's coronation. Thus it has to
be understood that Shri Rama kept the promise of his father's promise of
two boons which was given the second time to Kaikeyi during a fight
between devas and asuras.
5. ‘pratr'dinasuvivruddhorubhaktyaa’ can be related to Lakshmana
(anujena) or with ‘samsthaapyaasheshajantun’. Bhakti kept increasing
day by day for Lakshmana as he had served as Aadhi Sesha in Vaikunta
with great devotion. As a result he got the opportunity to serve the Lord as
his younger brother being very close to Him. Also it can be said that the
subjects due to their increasing love for Rama followed Him leaving behind
all their pleasures. Rama prevented them from following Him says Vaadiraja
Swami.
Rama Bhakti expressed by Guha and Bharadhwaja rishi

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tilt-Hi W mfiqqfiawfl stew _ || v u
vrukshaan pashvaadikeetaan pitaramatha sakheen maatrupoorvaan
visrujya
protthaam gangaam swapaadaaddhara iva guhenaarcita: soatha
teertwaal
devaarchyasyaapi putraadrushiganasahitaat praapya pujaam
prayaata:
shailesham chitrakootam katipayadinaanyatra modannuvaasa ||4||

Having taken leave of the trees,the birds, the elephants and the worms,
his father, friends. his mothers, and others and then having accepted worship
from Guha (the hunter king) like how Shiva would be worshipped by His son
Guha, crossed the River Ganga. who was born from His own feet, he was
hosted and honored by Bharadhwaja muni and other rishis and reached
Chitrakoota hills where he lived happily for some time
 302 Shrr' Mahabharata Taatparya Nirnaya

Special Notes:

1 . The trees followed Rama means they were mentally with Rama.
2. The subjects followed Rama uptil banks of Tamasa river. Everyone slept
there. Next morning before they woke up Rama ordered His chariot to go
towards Ayodhya for a short distance and then it turned and flew over the
river and moved further. The subjects next morning followed the chariot
impression only to reach back Ayod hya'.
3. Rama reached Banks of Ganga. He accepted hospitatlity from hunter King
Gu ha. The term 'ca' indicates the extraordinary respect of Guha towards
Rama. as it is unusal fora plier of boats to worship his clients. (ShriVadiraja
Swami) Rama ate fruits and drank water and spent the night there. Next
day Guha brought a boat to cross the river. Sumantra was sent back to
Ayodhya. Rama crossed the Ganga and spent the third night under a tree
4. Next day He reached Prayaga Kshetra and accepted hospitality from
- Bharadhwaja Rishi. He wanted a quiet place to spend a few days. He was
advised to go to Chitrakoota hills. Rama reached Chitrakoota and built a
small hermitage and relaxed there.

Dasharatha's decision - Corning of Bharats

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ardtritmgfirgfimrfifiafiawfihw:
tfiaahmmigwanitritwngwlqfia nan
etasrninneva kaale dasharathanrupati: swarggatoabhood viyogaad-
raamasyaivaatha putrau vidhisutasahitalmmantribhi: kekayebhya: i
aaneetau tasya kritwaa shrutiganavihitapretakaaryyaani sadhya:
shocantau raamamaargam purajanasahitau jagmaturmaatrubhishca
||5||
In the mean time King Dasharatha went to heaven out of separation from
Rama. Then the two sons.'Bharata and Shatrugna were brought from Kingdom
of Kekaya by the ministers on advice of Vasishta rishi. son of Brahma. After
performing the rites prescribed by the Vedas, they followed soon after with
grief to meet Rama accompanied by their mothers and the citizens.
Adhyaya-S 303

Special Notes:
1. 'Shabdhabheda‘ is an art in which one is able to aim the arrow by merely
listening to a sound. Dasharatha was proficient in that art. Onoe in the forest
a Brahmin boy was carrying his aged blind parents on a pilgrimage. he
stopped by near a pond to fetch water for them. 0n hearing the sound of the '
water being filled Dasharatha mistook it for a 'deer and aimed his arrow in
that direction killing the boy. The parents unable to tolerate the separation
from their son also left for heavenly abode. Before they died they cursed
Dasharatha that he would also meet his death due to separation from‘ his
son. Thus unable to bearthe separation of Rama, Dasharatha also left his
mortal coil. Vasishta preserved his body in oil and sent word for Bharata
and Shatrugna. They came and performed the last rites as prescribed in
the Vedas.
Pitru kaaryas, Shraaddha. Paksha Tarpana are duties ordained by the
Vedas. Those who wish to obtain goodness (shreyas) should not ignore
these rituals. it has to be done as ‘Krishnarpana' -
'shrutiganavihitapretakaaryaani'-
The word ‘sahitau' should be suffixed with ‘mathr'ubishca' also. In the sloka
it is read only with ‘purajanaa' but not with 'mathrubishca.’ This indicates
that Bharata out of anger did not ask his mother Kaikeyi to accompany
him. She followed him on her own.

Bharata comes to meet Rama

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dhikkurvantau nitaantam sakaladuritagaam mantharaam kaikayeem ca
praaptau mamasya pa'adau muniganasahitau tatra oovaaca natwaa I
raamam raajeevanetram bharata iha puna: preetayeasmaakameosha
praapyaaashu swaamayodhyaamavarajasahita: paalayemaam
dharitreem ||6||

Manthara who houses all evil and Kaikeyi who was under the influence of
the ‘raakshasi‘_ Niruti were scorned by Bharata and Shatrugna and along with
the rishis and munis approached Shri Rama. Bowing to the Lotus eyed Rama.
304 Shrl' Mahabharata Tflafparya Nirrrayn

Bhatrata said, 'Prabhu, for our happiness please return to Ayodhya soon and
rule Ayod hya with your brothers.‘
Special Notes:

1. Bharata unable to bearthe thought of Rama in exile shouted angry words

at Manthara and his mother. He said that her act is a lac times heinous than
killing of little babies. He despised her all the more because it was done
for his sake. He also said that he was shameful for having been born from
the womb of such a degarded woman and yet is alive which is demeaning
to the devatas who are protectors of righteousness and thus fell
unconscious. Shatmgna also looked at Manthara decked with all ornaments
and out of anger pulled at her hair. He wanted to kill her. Bharata said that
he would have done thisjob, however he feared that Shri Rama will shun
them for their act of ‘Stree hatya.‘
2. On reaching Bharadwaja ashram, once again Bharata taunted his mother.
However the rishi explained to him that Rama is in a mission to quell evil
and therefore he has just made Kaikeyi an instrument for this action.
Therefore he requested all not to mock at her.
3. Bharata approached Rama and told him of the sad demise of his father.
Rama shed tears and immediately took bath in Ganga and offered 'tarpana.‘
4. The sloka says that Rama had lustrous eyes which indicates how gladly
Rama took his stay in the forest.

Shrl Rama's promise - Bharata's vow

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finiafisfigszqafiz'fifimam uwu
ityukta: kartumeesha: sakalasuraganaapyaayanam raamadeva:
satyaam kartum ca vaaneemavadadatitaraam nati sadbhaktinamram l
bhooyobhooyoarthayantam dwigunitasharadaamsaptake twabhyateete
kartairtat te vacoaham sudrudamritamidam me vaco naatr shankaa
||7|l
In spite of Bharata's repeated request Rama who is the Lord, in order to
bring happiness to the Devas and to keep up His promise to them He denied
Adhyaya-S 305

to heed Bharata‘s desire. Bharata's prayer was intense and consistent. The
Lord promised Bharata that He would positively return soon after the expiry of
fourteen years and promised it as His firm decision and there was no doubt
regarding this.
Special Notes:
1 . As Rama had promised Kaikeyi that he would live in the forest forfourteen
years and also promised the Devatas that he would annihilate all evil. He
had to keep His promise to them and thus refused Bharata's request.
Paduka Pattabhisheka

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shrutwaitad raamavaakyam hatahhuii patane sa pratijnaam ca
krutwaa
raamoktasyaanyathaatwe natu puramabhivekshyeahamityeva taavatl
krutwaaanyaam sa pratijnaamavasadatha bahirggraamake
nandinaamni
shreeshasyaivaasya krutwaa shirasi paramakam pauratam
paadapeetam l|8||

After hearing these words of Shri Rama. Bharata makes a vow that if Rama
fails in His words , he Bharata would fall into the fire. He also made another
vow that till Shri Rama's return he will not enterAyodhya and till then he would
follow certain restriction in his lifestyle like sleeping on the ground, observing
Brahmacharya, eat only once a day, grow matted locks and wear tree barks
as clothes. He then took the golden Padukas of Lord Rama and carrying them
on his head returned till the outskirts of Ayodhya and resided in a very small
village there.

Special Notes:

1. When Kaikeyi made Shri Rama remove His silken garments and asked
him to wear clothes made of tree bark, how did she allow Him to wear
Golden ‘padukas?’ Shri Sathyadharmam in his commentary on Ramayana
says that Bharata had brought a pair of Golden Padukas with him for Shri
306 Shrl' Mahabharata Taatparya Nirnaya

Rama. He placed it facing east and asked Shri Rama to step on it and give
it to him. He held it on his head and placed it on a throne studded with gem
at Nandigrama and performed 'abhisheka‘ and offered all the ‘rajopaohara'
like ‘chatra. chaamara‘ etc. and in the name of the Padukas ruled the
kingdom. -
2. Bharata renounced kingship which indicates giving up ‘ahamkaara.’ He
remained outside Ayodhya. It meant he had also given up 'mamakaara.‘ it
also means giving up attachment to the body in which we are residing.
Being in 'Nandi Grama‘ means taking up to the study of ‘Nandi Teertha
shaastra‘ which means Shrimadhacharya Shaastra. Waiting for fourteen
years means study of fourteen types of Vidya. Thus this episode is filled
with spiritual meaning.

Story of Kaakasura

amtiitlgtfisgii Irit
afififtwmgmasi
m sfiamfi
Wmswfia sham u a Ii
samastapauraanugateanuje gate
sa chitrakoote bhagavaanuvaasa ha |
athaaajagaamendrasutoapi vaayaso
mahaasurenaaatmagatena codita: |i9||

After Bharata left with all the subjects of Ayodhya, the Lord lived in
Chitrakoota. One day there came a crow who. though himself son of lndra, had
been prompted by a great asura who had got in him.

Special Notes:
1. This story about Jayanta is mentioned in Sundara Kanda of Ramayana
when Hanuman narrates this episode which took place in Chitrakoota.
However Acharya Madhva decides to elaborate this story‘m this episode
when it took place.
2. Jayantha (lndra's son) due to certain reasons had to live on earth. Since he
then had an ‘asura aavesha' he decided to be born as a crow, because
among the birds crows have longevity. They can also easily feed themselves
on any ‘baiianna.' (sacrificial offerings) He had boon from the devatas, that
Adhyaya-S 30'?

he could fly to any world he desired. Because he was troubling good people
on earth he was known as 'dharaantharacara.’
3. At the same time an asura by name Kuranga had got a boon from Shiva
that he should be in the eyes of crows with one 'amsha‘ and he should not
meet his end as long as crows have two eyes.Therefore when Jayanta
became a crow this asura came and resided in his eyes also. Jayanta
already had an asura within him and now Kuranga had come to reside in
his eyes. As he was prompted by them he also got bad thoughts and came
to Chitrakoota.

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sent in mama: ll t» u
sa aasuraaveshavashaacl ramaastane
yada vyadhaat tundamathaabhiveekshita:
janaardhanenaaashu trine prayojite
cacaara tenajwalataaanuyaata: |l10||

Jayantha due to 'asuravesha‘ peeked Sita‘s breast. He was noticed by

Janardhana Shri Rama. immediately He threw a dry grass of blade. It began
to follow him burning like fire. He began to run helter skelter.
Special Notes:

Jayanta was intrinsically good in nature. However the influence of Kuranga

made him behave in this manner

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sfiqmfi'éibrfiawfit
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swayambhusharvendramukhaantasureshwaraan
jijeevishustaancharanam gatoapi |
hahishkritastairharibhaktibhaavato
hyalamghyashaktyaa paramasya chaakshamai: Il11||
308 Shri Mahabharata Taalpurye Nirnaya

Anxious to save his life he sought refuge from Brahma, Rudra, Indra and
all other devalas. He was shunned on account of their regard and devotion to
Shri Hari and also because of their incapacity to transgress the command of
the supreme Lord.
Killing of Kuranga

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puna: prayaata: sharanam raghoottamam
visarjjitastena nihatya chaasuram |
tadakshigam saakshikamapyavaddhyam
prasaadatashcandravibhooshanasya ||12||

Finally he came back to Rama and surrendered. He was liberated by Shri

Rama after killing the asura along with the destruction ofthe eyes. The asura had
obtained the boon from Shiva who had the moon as the ornament on his head.
Special Notes:
Jaya nta had surrendered with repentance. As one eye was destroyed for
the crows. Kurangasura also had to die.

Background of the Story of Kaakasura

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sa vaayasaanaamasuroakhilaarlaam
varaadumeshasya babhoova chaakshiga: I
nipaatitoasau saha vaayasaakshibhi- -
strunena raamasya babhoova bhasmasaat |l13||

Due to the boon from Shiva that asura had the eyes of the crow his home.
He was turned into ashes by Shri Rama's blade of grass along with the
destruction of one eve of the crows.
Adhyaya-S 309

Special Notes:

1. The blade of grass not only destroyed one eye of Jayanta as crow but
destroyed one eye of all the crows. Thus all the amshas of the asura were
destroyed. All the crows whichwould be born thereafter were also born with
one eye. it is Shri Hari‘s sankalpa.
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dadurhi tasrnai vivaram balaartthino
yad waayasaastena tadakshipaatanam |
krutam rameshena tadekanetraa
bahhoovuranyeapi tu vaayasaa: sadaa ||14||

With a desire to possess extra strength the crows had given room for the
asura. However Shri Rama destroyed their one eye and because of this, not
only them but all the crows of the future were also born with one eye.
Speciai Notes:

1. As long as crows have two eyes the asura would not die was the boon from
Shiva. That is why Shri Rama destroyed one eye of all the crows. Shri Rama
could have destroyed both the eyes. However it would suffice to destroy
one eye to overcome Shiva's boon. Thus out of compassion he destroyed
only one eye.
The crows were selfish in giving room for the asura. They wanted their
strength to increase. Thus they had to be punished for their undue desire.
Shri Rama did not destroy the entire sense organ of the eye of the crow.
Although the sense organ remains only one eye can see at a time. This is
greatness of Shri Rama.
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310 . Shri Mahabharata Taatparya Nirnaya

bhavlshyataamapyatha yaavadeva
dwinetrataa kaakakulodbhavaanaam |
taawat tadakshasya kuranganaamna:
shivena dattam ditijasya chaakshayam l|15||

Shiva‘s boon to Kuranga was such that as long as the crows even in the
future would possess two eyes he would not meet his end.

as WW
Whami
11m-
m'rfiqfittsrgwemsw || tau
ata: punarbhaavamamushya hlnwan
bhavishyatashcaikadrushashcakaara |
sa vaayasaan raaghava aadipoorusha-
stato yayau shakrasutastadaajnayaa ll16||

Therefore the primevial person Raghava in orderto prevent Kurangasura

from being born made the future crows also with one eye. Thereafter Jayanta
departed after receiving permission from Shri Rama.

Special Notes:
1 . If the crows were to be born with only one eye what happens to the crows of
next kalpa? Will not Kakasura's episode not take place in Shri Ramavatara
of next Kalpa? Shri Madhvacharya therefore uses the phrase
'kaakakulodhbhavaanaam‘ says Shh‘ Vadiraja Swami.
The present crows lineage will get destroyed. Along with that Shiva's boon
also nullifies. ‘In the next kalpa as usual the crows will be born with two eyes.
There would be another Kuranga getting a similar boon from Shiva. Jayanta's
episode also will be repeated. That is why Shri Rama is called
'aadipurusha' who is Omnipotent.
Shri Rama at Dandaksaranys Forest
Adhyaya-S 31 l

raamoatha dandakavanam munivaryaneeto

lokaananekasha udaarabalalrnirastaan |
sh rutwaa kharaprabrutibhirvarato harasya
sarvairavadhyatanubhi: prayayau sabhaarya: ||17||

Then hearing that several people had been harmed by extremely powerful
raakshasas headed by Khara and others who had the strength of boon from
Shiva and were immuned to death from all , Shri Rama went with his consort
Sita to Dandakaranya forest with guidance from foremost of rishis.
Special Notes:

1. Khara and Dhooshana were step brothers of Ravana. They were children
of Vishravas Muni. They along with their followers obtained immunity from
death from all from Shiva. Thus they began to trouble everyone. Shn' Rama
left for Dandakaranya to slain them. Thus annihilation of such evil forces
was the main aim of Shri Rama going to the forest.

Satgati to .Sharabhanga

arnlla as m {fir at allWil

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sliatfifimimifim: nzau'
aaseecca tatra sharabhanga itl sma jeerno
lokam harerjjlgamishurrnunirugratejaa: i
tonaaadaropahrutasaarghyasaparyayaa sa _
preeto dadau nijapadam paramam ramesha: ||18||

There was a very great tapa'svi Muni by name Sharabhanga. He was very
old. He intensly desired to reach the abode of Shri Hari. He received Shri
Rama with great hospitality and worshipped Him with 'arghya paadya‘ . Lord
Rama being very pleased blessed him with his abode.

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312 Shri Mahabharata Taatparya Nirrlaya

dharmo yatoasya vanagasya nitaamtashakti-

hraase swadharmakaranasya hutaashanaadau |
dehaatyaya: satata eva tanum nijaagnau
samtyajya raamapurata: prayayau ramesham ||19||

If a person totally unable to follow his 'vamashrama dhan'nas' due to extreme

exhaustion of the body then renouncing the body in 'fire‘ is permissible as
‘Vanaprasta Dharma.‘ Thus Sharabanga did so before Shri Rama and attained
His abode.
Special Notes:

1. Sharabhanga is in the stage of 'vanaprastha.‘ he was unable to perform

even his basic 'nithya karmas' (ordained duties in relation to one's
placement in life with regard to caste and age and staus like Brahmacharya
etc.) Of course during such a stage it does not matter even if one is unable
to follow his duties. However ‘jnanis' feel that a body without performing
Shri Hari’s aaradhane is a waste. They are prepared to leave such a body.
It does not become ‘aathmahathya' (suicide). It is an act of merit. It helps
attain Vishnu loka.
2 Devendra came to take Sharabanga with him to‘ punya lokas.’ However
Sharabanga said that he was waiting for Shri Rama who had entered
Dandakaaranya and he wanted to leave his body In his presence.
3 The body is given to us for performing Dharma. However when it is exhausted
due to age and performance of ordained duties becomes impossible it is
no use. Can a person drive after losing his sight? Therefore it is special
dharma in Vanaprastha. That is why Shri Rama approved of his action and
blessed him with higher worlds. However people who do not have such
deep conviction and faith and live as they please they do not understand
these things.

Blessing Viraadha

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 Adhyaya-S 3l3

raamoapl tatra dadrushe dhanadasya shaapaad

gandharvamurvashirateratha yaatudhaaneem l
praaptam dashaam sapadi tumburunaamadheyam
naamnaa viraadhamapi sharvavaraadavadhyam "20"

Shri Rama saw Viraadha in Dandakaaranya. He is Tumburu gandharva.

As he associated with Urvashi he was cursed by Kubera and thus was born as
- a raakshasa. He also had immunity from death due to the boon from Shiva.

Viraadha ls blessed

wmtdaqrfirfisfi 11313-311 u it u
bhanktwaaasya baahuyugalam bilalam cakaara
sammaanayan vacanamambujajanmanoasau |
praadaacca tasya sugatim nijagaayakasya
bhakshaartthamamsakamitoapi sahaanujena ||21||

Though Shri Rama along with his brother was caught between arms of
Viraadha to eat them, Shri Rama cut his two arms and had him buried, giving
due regard to the word of Brahma (lotus born). He was also given'sathgati.'

Special Notes:

i. Once Tumburu Gandharva forced Urvashi to satsfy his desires. Urvashi

sought help from Kubera. Kubera cursed him to be bom among ‘raakshasas'
as his behavior was one like that. He also said that Shri Rama would release
him from the curse.
2. Once Viraada killed eight lions and thrust then in a ‘shoola' and carried
Sita and began flying. Shri Rama and Lakshmana aimed arrows at him.
He then came down held both of them on his shoulders and began running.
He had a boon from Brahma that whoever would get caught between his
shoulders would come under his control. However it did not prevent Shri
Rama cut his two shoulders. This made him remember his past. He
regretted his act. He wanted to be buried in a pit. Shri Rama and Lakshmana
314 Shri Mahabharata Taarparya Nl'maya

did as they were told and released him from the curse. As he had boon
from Brahma. he was not killed with a weapon.

Saarnga Dhanus offered by Agasthya

WWW IIQQII
preetim vidhitsuragamad bhavanam nijasya
kumbhodbhavasya paramaadaratoamunaa ca |
sampujito dhanuranena griheetamindraa-
ccaarngam tadaadipurusho nijamaajahaara ||221|

'Aadi Purusha' Shri Rama. in order to bring happiness to His devotee

Agastya muni, came to his ashrama. He was worshipped by the muni with
great honor. He accepted the 'Saarnga Dhanus‘ from Agastya muni who had
received it from Indra and was worshipping it.

Wizafignafimm
WWWIIWIREH:
WWW-ff
Imam u a: ||
aatmaartameva hi pura harinaa pradatta-
mindre tadindra uta raamakaraarthameva
pradaadagastyamunaye tadaavaapya raamo
rakshaanrusheenavasadeva sa dandakeshu '||23||

it had been entrusted indeed formerly to Indra by Shri Hari for His own use
and Indra in his turn had given it to Agastya only to be handed over to Shri
Rama. Shri Rarna after accepting it lived in the extensive forests of
Dandakaranya only to protect the rishis.
Special Notes:
1. There is a sioka in ‘Anushaasana Parva' of Mahabhaarata' which tells about
the origin of 'Saarnga Dhanus.’ Shiva tells Parvati, ‘earlier when Kanva
Muni oerformed iaoas an anthill orew over him. A bamboo orew on it. From
Adhyaya-S 3 15

that bamboo Brahma got three bows made namely 'Pinaka, Saarnga and
Gaandeeva.‘ .
Background of Shoorpanaka

mammals?
mamwfirfinwtnamrsstfiqi
ameaamaem
mmfififlfifilnrsfieenm u av 1|
kaale tadaiva kharadooshanayorbalena
raksha:swasaa patinimaarganatatparaa aaseet |
vyaapaadite nijapatau hi dashaananena
praamaadikena vidhinaaabhtsasaara raamam ll24||

At this time Ravana‘s sister Shoorpanaka who had lost her husband. When
Ravana had killed him by mistaken identity. She came along with Khara and
Dhooshana in search of another husband. She approached Shri Rama.
Special Notes:

1. ln Vishravasa Muni's wife Kaikasi (Ramayana 7.9.6) or known as Keshini

(Bha. 7.1.45) or Pushpothkati (MB. 3.276.?) were born Ravana and
Khumbakarna. In his wife Malini was born Vibheeshana. In Raaka, Khara
Dhooshana and Shoorpanaka.
Shoorpanaka was Ravana‘s sister. Ravana was immersed in rigorous
penance for ten thousand years. She served him atthattime. Vidhyudhjihva
was her husband. Once during a fight that took place among the
raakshasaas during night Ravana due to mistaken identity killed his brother
in law Vidhyudhjihva. In order to console Shoorpanaka he gave her
permission to took out for another husband. He ordered his brothers Khara
and Dhooshana to be of assistance to her in this matter. In this process
Shoorpanaka had come to Dandakaaranya and happened to see Shri
Rama.
Ravana had Brahma’s boon, Rudras boon as well as possessed ten heads
and twenty eyes. Moreover he was raakshasa who are strong during nights.
Shoorpanaka was his sister. She had helped him in his penance. Such a
Ravana was a foot that he happened to mistake his own brother in law that
too during night. Therefore we must observe the tone of addressing Ravana
316 Shri Mahabharata Taarparya Nimaya

here as 'Dashaananena' In spite of having 'ten heads, twenty eyes he was

unable to identify his own sisiter's husband. Although he possessed physical
strength due to boon from Brahma and Rudra, however he did not grow
intellectually. Physical strength without intellect is waste. Science without
religion is also like this. lt kills.

Shaorpanaltha approached Shri Rama.

msgsfiswliamflsm
Il'lfli'afiflfiilTilm'Gfi-fil
wmwaqam
\rqmaaafiargfit'm n as. ||
saaanujnayaiva rajaneecarabharturugraa
bhraatrudwayena sahitaa vanamaavasantee |
raamam sametya bhava me patirityavocad
bhaanum yathaa ‘lama upetya suyogakaamam “25"

Shoorpanaka who was fierce raakshasi lived in Dandakaaranya along

with her brothers Khara and Dhooshana as advised by Ravana. She
approached Shri Rama and said, ‘become my husband.’ It was like ‘darkness’
approaching the sun to befriend him!
Shoorpanaka's nose and ears are cut

ataasmwnfirgmfi
nwgvilrssfifiqamswn
fifiigwfii'ififiwfimi .
slammed: new
team tatra haasyakathayaa janakaautaagre
gaccaanujam ma iha netl vaca: sa uktwaa l
tenaiva dushtacaritaam hi vlkarnnanaasaam
cakre samastarajaneecaranaashaheto: ||26||

Shri Rama teased her in the presence of Sita, unborn daughter of Janaka,
and asked her to approach his younger brother. Having said so, He made
sure that Lakshmana cut her ears and nose. She was a woman of wicked
character and thus making way for the destruction of all the raakshasas.
Adhyaya-S 3 I?

Special Notes:

1. The term 'asutaa‘ is used for Sita to indicate she was not born from the
womb to Janaka. She was 'ayonijaa' - Unborn.
2. Shoorpanaka was made fun of by Shri Rama and was told that he had just
married Sita and thus he would not be able to give her full attention. Thus he
told her to approach his brother who did not have a wife. However when
she approached Lakshmana he said that he was a servant of Shri Rama
and if she married him she would be also made to serve Sita. She again
approached Rama and when he refused she out of anger wanted to swallow
Sita. At that time Lakshmana was ordered to cut her nose and ears prompting
the death of all raakshasaas.
3. This punishment was meted by Shri Rama because of the sin of her desire
for a husband in spite of being a widow (Shri Vadiraja Swami.)

Kiling of Khara, Trishirasura and Duoshana

nfium use“
tatpreritaan sapadi bheemabalaan prayaataam-
stasyaa: kharatrishiradooshanamukhyabamdhoon l
jaghne chaturdashasahasramavaaraneeya
kodamdapaanirakhilasya sukham vidhaatum ||27||

Prompted by Shoorpanaka. strong Khara, Trishira and Dhooshana came

for war along with 14,000 of their followers. They were confronted by Shri
Rama who held the invincible Sarnga Dhanus and killed all of them in orderto
bring peace in the society.
Special Notes:
1. After hearing the complaint from Shoorpanaka, Khara sent 14,000
raakshasas to confront Shri Rama. Shri Rama kept Sita in a cave and
made Lakshmana her guard and single handed stood for war against them.
He took infinite forms and very playfully killed all of them sending them to
hell.
313 " Shri Mahabharata Tamper-ya Nr'maya

2. Dandakaranya which was a ‘Tapo bhoomi'had become ‘Rudra bhoomi'.

By their destruction the place regained its original serenity.
3. The above sloka by Acharya in Nimaya resembles the Bhagavata sloka.
rakshazswasuvyarshakrita roopamashuddhabuddhe:
tasyaa: kharatrishiradooshanamukhyabandhoon |
jaghne caturdashasahasramavaaraneeya-
kodandapaaniratamana uvaasa krichram It
[Bha 9.8.91]

easuittgaiurmgfia'i
fifiaudiwsaerl
wsrfiaga'lzfimm
gmaatgqammvfianq null
datteabhaye raghuvarena mahaamuneenaam
datte bhaye ca rajaneecaramandalasya |
raksha:pati: swasrumukhaadavikampanaacca
shrutwaa balam raghupate: paramaapa cintaam |128||

Thus Shri Rama gave protection to the rishis and munis who were terrorized
by the ‘raakshasas.’ Ravana was thus informed by Shoorpanaka and Akampana
which made him worried.

Special Notes:

1. Shoorpanaka reported the entire happenings to Ravana which sowed the

seed forthe destruction of his entire kula.
2. Akampana who was son of Sumaali, ran away from the battle field and
reached Lenka even before Shoorpanaka and described in detail the killing
of 'raakshasas‘ to Ravana. Ravana who was very much provoked wanted
to leave immediately to kill Shri Rama. However Akampana stopped him
and said that it was not possible to kill Shri Rama with weapons. But his
censort Sita is very beautiful. You abduct her. Then Rama will automatically
meet his end. Later Shoorpanaka also came to Ravana with cut ears and
nose and told Ravana, ‘When l tried to get the beautiful Sita for you sake.
my nose and ears were cut by Laksbmana. If you want her please leave
immediately.’
Adhyaya-S 3 [9

3. The Lord's actions have dual purpose. It brings goodness to the good and
downfall of the wicked. Killing of Khara and Dhooshana protected the ‘rishis
and munis.‘ It also instilled fear of death in other 'raakshasaas.‘ This is said
in the Bhagavad Gita as ‘Parithraanaya saadhunaam vinaashaaya
dhush krithaam' Sri Jagannatha Dasaru brings out this essence in one of
his compositions - 'lndireshane ninnadondu ondhu kriyeyu dwandhwa
dwndhwa aayitho!’ — Hey lndiresha! Your every action has double purpose!’
Ravens approaches Masrssca

sflrgwulmqwmtlfi
fiflfiflzfinriruiqliwrn
mtlamrr'rfirsrfi'i'ihfi
\firimlg'lfifihwiml Ilsa"
5a twaashu kaaryamavamrushya jagaama teere
kshetram nadeenadapate: shravanam dharitryaa: |
maareechamatra tapasi prativartamaanam
bheetam sharaad raghupaternnitaraam dadarsha ||29||

0n hearing this Ravana on deciding on his future actions, he went to the

holy place of Gokama to meet Maareeca. Mareeca was doing penance on
the seashore of Gokarna terribly frightened at the memoly of Rama's arrows.
Special Notes:
1. ‘Nadee Nada pathi:' means rivers; Nadee - whose abhimaani devataas
are 'stree' like Ganga, Yamuna etc. and Nadaa -rivers which have ‘purusha'
abimaani devatas like Sindhu, Sone etc. Master of both these types of
rivers is Varuna.
‘Dharithriyaa: shravanam kshetram’ — The portion of the land which is
shaped like an ear is Gokama.‘ Parashurama Kshetra which is facing the
North spreads from Baarakur to Gokama in the shape of a cow. The udder
for this cow is Koteshwara. This land is very fertile.Gokarna is the ear is
mentioned in Bharata. (Shri Vadiraja Swami)
Illaarssca advises Ravsnaa

tiarfilrr: wrfit {Imam-vii

artist 3113 nfi'mgw ml
320 Shri Mahabharata Taamarya Nr'rnaya

Wehrgaiwfifiufisa
amihtimhww'E-hi "3°"
tenaarthita: sapadi raaghavavancanaartham
maarlcha aaha sharave'amamushya jaanan |
shakyo na te raghuvarena hi vigrahoatra
jaanaami samsparshamasya sharasya poorvam ||30||

Maareeca who was requested by Ravana to help him in deceiving Rama

refused knowing very well the repercussions of Shri Rama's arrow. He says. ‘It
is impossible for you to fight with Rama. I have experienced the blow from His
arrow earlier.‘
Special Notes:

1. Maareeca was unable to forget the intensity of Shri Rama's arrow when he
had been with Subahu to disturb Vishwamitra’s Yajna. Similarly another
time also he was chased away by Shri Rama in the forest when he along
with two other rakshasaas in the guise of animals gave trouble to the rishis.
The other two raakshasaas who were with him were killed. Therefore even
now just the remembrance makes his tongue stutter and stammer. This is
indicated by ‘samsparsha'. it also expresses that Shri Rama's arrow’s
impact on him was mild.
Ravana threatens Maareeea

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nfisufiwiw
WWW llttll
ityuktavantamatha raavana aaha khadgam
nishkrishya hanml yadi me na karoshi vaakyam l
tacchushruvaan bhayayutoatha nisargatashca
paapo jagaama raghuvaryasakaashamaashu ||31||

0n hearing Maareeoa speak in this manner Ravana said that his knife
was sharp and that he would kill him. Maareeca now feared Ravana. He was
also intrinsically wicked natured. Thus he went immediately near Sh ri Rama.
Adhyaya-S 32 l

Special Notes:
1. Maareeca could have gone to Shri Rama and surrendered like
Vibheeshana. However since his intrinsic nature was so wicked that in spite
of knowing impact of Rama's arrows he did not do so. When he was asked
by Ravana to romp around the ashram in the guise of a golden deer to
attract Sita's attention so that Rama would follow him to hunt him. Even at
the juncture of giving up his life he finally shouted ‘hey Sita and hey
Lakshmana' to deceive Sita. This shows the extent of intrinsic wickedness
in him.

Maareeca In the Guise of Deer {Mayamrlghal

eminqnaiigtafim
Mmfiaamfini
fifiwfirqquifizfiwiifi -
Weenies-Rams; || 3t ||
sa praapya haimamrugataam bahuratnacitra:
seetaasameepa urudhaa vicacaara sheeghram |
nirdoshanityavarasamvidapi sma devi
rakshovadhaaya janamohakrute tathaaaha ||32|I

Having assumed the form of a golden deer with colored spots as if made
of many gems. he began to prance around the ashram before Sita. Sita though
full of eternal and unsullied wisdom, for the purpose of destruction of the
‘raakshasas' and also for causing delusion to the wicked people she said to
Rama.

Special Notes:
1. Sita knew that the golden, deer was Maareeca. She is 'saakshaath'
Mahalakshmi. Her knowledge is immaculate and also eternal. Her
knowledge is of very high order. Yet she spoke as if she was deluded
because several 'raakshasa' had to be destroyed and also the undeserving
souls should wrongly understand her to be ignorant like any ordinary soul
and thus face their downfall.
322 Shri Mahabharata Tuutparya Nl'maya

Play act of Sita Rama

mmaili'iiai
Wfiilfitflilfifiqfl
mam-amm-
WWWW “till
devemamaashu parigruhya ca dehi me twam
kreedaamrugam twitl tayodita eva raama: |
anwak sasaara ha sharaasanabaanapaani-
rmmaayaamrugam nishicaram nijaghaana jaanan |33||

‘Hey Deva, catch this romping deer and give it to me immediately.’ Having
prompted thus by Site, Shri Rama although being aware that itwas a ‘raakshasa'
Maareeca in the guise of the deer went after it with a bow and arrow and killed
it.
Special Notes:
1. In the earlier sloka as Shri Madhvacharya has said that Sita in spite of
being aware of the ‘Maya Mareeca‘ she ettpressed desire to possess it.
Similarly here also he says that there is no question of ignorance for Shri
Raina. This is indicated with the word 'Jaanan'. Like Sita, Rama was also
play acting to deceive the undeserving souls.
Maareeca ts killed by Shri Rama

tarsal: mism~
fight awrgwm a 1m: |

thsmnuamflam: ll iv ||
tenaaahata: sharavarena brusham mamaara
vikrushya lakshmanamuruvyathayaa sa papa: |
shrutwaiva lakshmanamachoochudadugravaakyai:
soapyaapa raamapathameva sachaapabaana: ||34||

Hit severely by the superior arrow of Shri Rama the sinner on account of
great pain crying aloud the name of Lakshmana died. On hearing this Sita
compelled Lakshmana with harsh words (to go for protection of Rama) and he
also followed Rama's path with bow and arrow held in his hand.
Adhyaya-S 323

Special Notes:
1. Mareeca called out for Lakshmana mimicking the voice of Shri Rama as
though calling him for help. Hearing this Sita wanted Lakshmana to leave
her and go so that it would be convenient for Ravana to abduct her. Only
then further actions against the raakshasaas could take place as planned
by both of them. However when Lakshmana was not willing to leave her
alone she abused him with harsh words which left no choice but to go in
search of Rama.
Amusing leela of Shri Lakshmi Narayana

whinimsfiamhfizaai
irrariarflsqgafiatmsfiiifil
mamm
fifis'grlagfifiiar marl || 3R u
yaamyaam paresha urudhalva karotl leelaam
taantaan karotyanu tathaiva ramaaapi devi l
naitaavataaasya paramasya tathaa ramaayaa
doshoanurapyanuvlchlntya uruprabhoo yat ||35|l

Whatever play the Supreme Lord acts Mahalakshmi also conducts herself
suitably. Thus even slightest defection should not be thought of in the relation
of Supreme Lord and Ramaa in as much that both are highly superior than
Brahma and others.
ls MahaLakshml ignorant?

firmingvmfiaiirmfir ll 3R ||
kwaajnaanamaapadapi mandakataakshamaatraat
sarggasthitipralayasamsritimokshaheto: |
devyaa hare: kimu vidambanamaatrametad
vikreedlto: suranaraadlvadeva tasmaat ll36||

How can ignorance or distress be attributed to the Goddess whose little

side glance alone is sufficient to bring about creation, sustenance, destruction,
324 Shrl' Mahabharata Tanlparya Nirrmya

bondage and release? Thus it goes without saying that it is much more so in
the case of Shri Hari. Therefore their acting thus like ordinary gods and men is
only for the sake of appearance to delusion of the undeserving souls.
Special Notes:
1 . Why did Sita who is all knower do in this manner‘? It is because she followed
her Swamy Shri Rama's footsteps. Sita is a great 'pativrata' and thus she
could understand the subtlities of her husband's actions. She has never
overlooked Dharma even once. There is no question of asking whether this
action was right?
2. Why can't it be assumed that they possessed 'ajnaana‘ and therefore the
situation needed this kind of reaction. Definetely it should not be construed
in that manner. Mahalakshmi's calibre is such that she can get things set by
justa glance from the corner of her eyes. Shri Rama is her husband. How
can she ever possess ignorance? Does she have to face any danger?
Okay let her behave like Rama however the question arises that should
Rama behave in this manner’? yes it is true. However it is His sankaipa to
act in the manner during avatara. From this, the deserving sculs(yoghyaru]
have to grasp the underlying 'tatawa' and gain true 'jnana' and be blessed
while the undeserving should be misled to their downfall. This play act is for
this sake.
3. Shri Rama and Sita have the powerto establish righteousness without such
actions. Sometimes it is also done in this manner. Why can't they do in that
manner’? The answer is also that ‘why can't they do it in this manner?‘ Rama
is independent. She is His consort. It is our mere duty to try and learn and
understand these underlying facts. We cannot dictate.
4. in this sloka the phrase 'manda kataaksha maetraath sargasthithi samsruthi
moksha hetho:' is similar to Acharya's phrase in Dwadasha Stotra
'Vishwasthithi pralaya serge.
Raavana abducted Sitakruthi (Site's image]

2m: H'lfillilw new 81mm

arsstqawnazwfiwmrfia: |
Wssrna: srfiqfi Emil q ifii
ammafiawzrwaafi-amq n s5 n
Adhyaya-S 325

devyaa: sameepamatha raavana aasasaada

saaadrushyataamagamadapyavlshahyashaktl: |
srushtwaaaatmana: pratikritim prayayau ca sheeghram
kailaasamarchitapadaa nyavasacchivaabhyaam |l37||

Ravana then came near Devi. Sita who of unendurable prowess became
invisible created a look like image of herself. Leaving behind that image she
left for Kailasa immediately. She remained there being worshipped by Shiva
and Parvati.
Special Notes:
1. After Lakshmana left Ravana hurried to abduct Sita. In the meanwhile Sita
left for Kailasa. Before leaving she called ‘Agni devata' and got an image
made and left itthere. Ravana mistook her for real Sita. He abducted her.
Thus Ravana only got ‘Maaya Sita‘ and not real Sita.
2. .Bhavishyotara Purana says: Ravana after having accepted the hospitality
from Sita in the guise of a 'sanyaasi' later tells her that forest is not the
place for such beautiful women. Sita at that instant meditatated on Agni
Deva He appeared immediately and spoke to Ravana, ‘Hey Ravana this is
not true Sita. Out of fear that she will be forced by evil people in the forest
she has come for rescue to ‘pataala loka' and is staying with me leaving
behind her look like image. This is just her image. Wait and l will bring the
true Sita and hand her to you. I am giving her to you because you worship
rne with devotion. He then took the real sita and brought 'Vedavati' who
finally entered the sacrificial fire after the War. Ravana did not trust any
devatas. However he had regard forAgni who was the basis for all ‘tapas’
and also for Brahma who responded to the 'penance‘ by granting boons.
Thus he believed Agni Deva‘s words. Thus he left the real Sita and took her
image brought byAgni.
3. When it is said that Sita went to-Kaliasa and was being worshipped by
Shiva and Parvati, it goes without saying that she is none other than
Mahaiakshmi who is much higher than them in hierarchy.
4. The term apyavishahyashakti: means that she could have burnt Ravana
with her strength if she had wished to do so.
5. Several Puranas such as Koorma, Varaha. Brahmavaivarta, Bhavishyotara,
Agni, and also Adhbuta Ramayana have said that Ravana abducted
‘Maaya Sita.‘ Valmiki Ramayana also gives a hint on this factor says Shri
Sathyabhoda Theertaru in their commentary on Valmiki Ramayana.
326 Sim‘ Mahabharata Taaqrarya Niraaya

6. Sita who left for Kaiiasa returned only through Agni during the Agni pravesha
after Ravana' death.
7. Shri Madhvacharya has himself quoted from Koorma Purana in his work
Gita Bashya (1413) ‘atha: sitadukhadhikam sarvam
mrishaapradarshanameval tathaa ca Koormapuraanel'
8. Maareeca came to hoodwink Rama and Sita in disguise. Similarly, Ravana
came as 'Maaya sanyasi.’ Therefore Ravana also got only ‘Maaya Site.‘
9. Those who wish to gain wealth by wrong means will get only ‘wealth'that
would destroy them.
10. Ravana wants only Sita and not Rama - he wants wealth and not God.
Such people do not get real wealth. The Lord says in the Gita that those
who are only after wealth have to face only trouble. Ravana is a fine example
of it.
Indra In Site's figure - Killing of Jataayu

mainfiirfilfi'hlwll
WWW.
Wmfilmma'taii _
immaterial“: || ta ll
tatyaastu team pratikrltim pravlvesha shakro
devyaashca sannidhiyutaam vyavahaarasiddhyai l
aadaaya taamatha yayau rajaneecharendro
hatwaa jataayushamurushramato niruddha: ||38l|
Indra entered the image left by Sita in order to bring life to it. Along with it
an amsha of Sita was also there. This image was taken by Ravana. Ravana
killed Jatayu who confronted him on the way and proceeded to Lenka.
Special Notes:
1. The image was ‘prakruta.’ Indra entered this image to give life to it. One
amsha of Slta was in the image so that she could bless Hanuman and also
to make Ravana face the total consequences of result of such lowly action.
One roopa of Site went to 'paataala loka' withAgni and later went to Kailasa.
2. Only because Devendra was in the 'praakruta' image ‘Sita' and ‘Vedavati'
entered with one amsha. Othenuise Lakshmi Narayana do not reside in
in tell nfl-Hnanl nhllainal Inn-indigo
Adhyaya—5 . 327

3. Garuda and Aruna charioteer of Surya are children of Kashyapa and Vinata.
Aruna and hislwife Shyeni had two sons known as Sampati and Jataayu.
Jataayu was Dasharatha's friend. He had requested Shri Rama that he
would protect Sita in the ashram in the absence of of them. Thus he tried
his best to confront Ravana destroyed his chariot and horses. However his
wings were cut by Ravana which made him fall unconscious.

Hanuman did not react to Havana's dead as It was ‘Divine Mission‘

wifmfitqwatfiwq
fiarfia'ttfigfiaainamail
2%n
met-‘lawmaaaiata nun
maarge vrajantamabhiyaaya tatc hanumaan
samvaarito ravisutena ca jaanamaana: |
daivam tu kaaryamatha keertimabheepsamaano
raamasya nainamahanad vacanaaddhareshca ||39||

ln spite of seeing Ravana on his way to Lanka Hanuman did not kill him. It
was also because Sugreeva had prevented him from doing so. Hanuman was
also aware of the ‘divine mission.‘ He wanted Shri Rama to get all the glory.
He was also aware of the promise which was made by Shri Hari. (to Jaya and
Vijaya ).
Special Notes:
1. The 'pushpaka vimaana' carrying Ravana and Sita flew over mountains of
Rushyamaukha in Kishkinda. Sita saw Hanuman, Sugreeva and five
monkeys. She threw some of her ornaments tied in a saree at that place.
Hanuman on seeing Devi wanted to stop Ravana. However Sugreeva
prevented him. Hanuman also was very well aware of the divine mission
and moreover he wanted Shri Rama to gain the glory. Above all these
reasons, Hanuman knew that Shri Hari had promised Jaya and Vijaya that
they would meet their end in His hands. In spite of knowing all this Hanuman
although attempted to go and fight Ravana stopped himself thereafter
because Sugreeva prevented him. This is to show that it is the duty of all to
try and confront 'adharma‘. Jataayu also tried. Even though he lost, he
gained the grace of Shri Rama.
328 - Sim‘ Mahabharata Taatparya Nirnaya

2. lt is noteworthy that each of the four successive reasons is stronger than

the previous one. The last and the strongest reason is that Shri Hari had
given a word that he would Himself kill Jaya and Vijaya in their three births.
3. Jatayu had no knowledge about these things. He confronted Ravana
although he had little strength. Hanuman had all this knowledge and therefore
in spite of strength did not attempt to stop Ravana. lt means Hanurnan is
‘Poorna prajna.‘ Jaatayu was not so. However in spite of not having this
knowledge Jataayu confronted Ravana and earned merit. Hanuman,
knowing everything did not confront and earned more merit is significant to
note.
4. When Draupadi was put to shame by Duryodhana and others Bheema
remained silent for the same reason. it will be elaborated in later in this
work.

Site's image In Ashoka Vana- Play ‘act by Shri Rama to search for Slta

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praapyaiva raakshasa utaaatmapureem sa tatra
seetaakrutlm pratlnidhaaya raraksha chaatha |
raamoapl tattu vlnihatya sudushtaraksha:
praapyaaashramam swadayitaam nahi pashyateeva ||40||
The raakshasa atter reaching his own city kept Sita's substitute there and
guarded it. Shri Rama after killing very sinful Maareew returned to the hermitage
and behaved as if he did not see his wife.
Special Notes:
1. Mareeca is said to be very sinful - sudushtaraksha:- because he disguised
as Maya deer to deceive Sita Rama while he was alive and even in his
death he cried out ‘hey Lakshmana‘ and deceived Sita.
Satgati to Jatayu

afimnur 3a it‘ a sad ‘pi

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Adhyaya-S 329

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anweshamaana iva tam ca dadarsha grudhram
saetaarirakshishumatho ripunaa vishastam |
mandaatmaceshtamamunoktamareshca karma
shrutwaa mrltam tamadahat swagatim tathaadaat l| 41 ||

Wandering in search of Sita he saw Jataayu almost killed by that enemy

while Jatayu was desirous of protecting her. With all his faculties subdued he
narrated Ravana‘s mean act. After hearing this Rama performed the last funeral
rites of burning the dead bird and blessed him with his rightful place in the
above world.

Special Notes:
1 . In order to deceive the undeserving souls, Shri Rama began to go in search
of Sita and sighed at this loss. He heard the story of abduction from Jatayu
and then blessed him with 'sathgati.‘
2. Maareeca and Jataayu died on the same day. Maareeca died in the hands
of Shri Rama while Jataayu died in the hands of Ravana. Both died at
Dandakaranya. However Maareeca was sent to the lower world(tamas)
while Jataayu was given the higher worlds. Both died. But each gave up
their life for different stance. While Maareeca wanted to please Ravana
Jatavu wanted to please Rama. All actions which please the Lord leads to
Moksha while pleasing the others leads to 'tamas.’ It is also an example for
what is said by Krishna in the Geeta — ‘naasato vidhyate bhaavo
naabhaavo vidyate satha:'
3. Where is Ravana who totally ignored Maareeol who gave up his life for his
sake? Where is Shri Rama, who performed the last rites and gave 'sathgati'
to Jataayu for giving up his life for His sake‘? No wonder 'aparohkshajnanis'
have said- ‘Nambi kettavariliavo Rangeyyana.’
Blessing Kabandha

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330 Shrl' Mahabharata Taatparya Nimaya

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anyatra caiva vi'caran sahitoanujena
praapta: karau sa sahasaaatha kabandhanaamna: |
dhaaturvaraadakhilajaayina ujikhatasya
mrltyoshca va]rapatanaadatikuncitasya ||42||
chltwaaasya baahuyugalam sahiteanujena
tam poorvavat prattvldhaaya su rend rabrityam |
naamnaa danum trijatayaiva puraaabhijaatam
gandharvamaashu oa tatoapi tadarohitoagaat |l43||

Thereafter Rama wandered along with his brother and fell suddenly in the
hands of a raakshasa named Khabandha. That raakshasa had Brahma's boon
to conquer the world. He was also immuned to death. His body was very much
lessened by his head being thrust into his abdomen by lndra's Vajrayudha.

Shri Rama along with Lakshmana cut both his shoulders and Dhanu who
was born as Trijati's son was given his original form as Gandharva. He
worshipped Shri Rama.
Special Notes:
1. Khabandha was a gandharva named Dhanu. He soared a muni by name
'Sthoola shiras' with sacaryform and fell prey to his curse. He was born as
Trijata's son and became raakshasa. He had boon from Braham that he
would be invincible. He also teased Indra and was hit by his Vajrayudha .
Thus his head was thrust into his stomach. His mouth was in his stomach.
However he had long hands with which he would stretch and get hold of his
food. Therefore he was known as Kabandha. Once he caught hold of Shri
Rama and Lakshmana. Shn' Rama also enacated to be caught in his hands
to honor Brahma's boon. Later Shri Rama out his right shoulder and
Lakshmana the left shoulder and put him in a cave and bumt him as per his
request because thiswas the way he would be released from his curse.
Adhyaya-S 33 l

Dhanu gandharva later obtained his original form and prayed to Shri Rama.
Dhanu during Krishnavatara wasDamaghosha, Sishupaala's father.
Meeting of Hanurnan at Rushyamukha Shabari satgatl
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drushtwaa tameva shabari paramam harim ca
jnaatwaa vivesha dahanam puratoasya tasyai |
praadaat swalokamlmarneva hi saa prateekshya
poqrvam matangavacanena vaneatrasaaabl'loot ||44|l

Shabari knowing well that Shri Rama was SUpreme Shri Hari, entered the
fire in his presence. Shri Rama blessed her with His own world. As per the
advice of Mathanga Rishi. Shabari lived in this forest without any fear expecting
the arrival of Shri Rama.

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shaapaad waraapsarasameva hi taam vimucya
shacyaa kritaat patipurastwatidarpaheto: l
gatwaa dadarsha pavanaatmajamrushyamooke
sa hyeka enamavagacchati samyageesham ||45||

Having given release to that Apsara who for having displayed too much of
pride before Devendra was cursed by-Sachi Devi to be born in a lowly family.
Then Shri Rama went Rushyamukha Mountains and ‘saw Hanuman. Hanuman
alone knows Shri Rama completely.
Special Notes:

1. Shabari was an apsara stree. She displayed too much of pride before
Devendra. Therefore Sachi cursed her to be bom as a hunter woman.
Apsaras have ‘Brahmajnana.’ They do not forget God. As she did not have
right on study of Vedas due to her caste she sincem listened to the advice
 Shri Mahabharata Taatparya Nirneya

of Methanga muni and waited for Shri Rama knowing well that He was Shri
Hari. He released her of her curse and made her get back to her original
form.
. Khebandha had told Shri Rama to become friends with Sugreeva in order
to find Site. Shri Rama is all knower. He did not need any help from Sugreeva.
However he wanted to bless him as he was his devotee. Moreover the
greatest of Bhakta Hanuman was with him he belonged to the category of
'Rujus' (one whose path is always straight. They never deviate). Shri Rama
was very eager to meet him.

Closeness of Hanuman and Shri Rama

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dehepi yatra pavanoatra hariryatoasau
tatraiva vaayuriti vedavaca: prasiddham |
‘kasmin nvaham' twiti tathaiva hi soavataare
tasmaat sa maarutikrlte ravijarn raraksha |l46||

evam sa krushnatanurarjunamapyarakshad
beemaarthameva tadarim ravijam nihatya |
poorvam hi maarutimavaapa rave: sutoayam
tenaasya vaalinamahah raghupa: prateepam ||47||
Adhyaya-S . . 333

evam suraashca pavanasya vashe yatoata:

sUQreevamatra tu paratra ca shakrasoonum |
sarve shritaa hanumatastadanugrahaaya
tatraa'amad raghupati: sahalakshmanena ||481|
By the reason of well known Vedic Text that says, 'Kasminvaham‘ which
means 'ln the body where there is Vaayu there is Shri Hari‘ and ‘Where there
is Shri Hari there is Vaayu' Similarly even in avatara 'Vaayu‘ is very dear to
Lord. That is why Shri Rama protected Sugreeva forthe sake of Hanuman.
Similarly in Krishnavatara Shri Hari killed Karna for sake of Bheema and I
protected Arjuna. Sugreeva had taken shelter in Hanuman first. That is why he
killed Vail who was his enemy.
Like this Devatas are under control of Vaayu. Therefore in this avatara
everyone took shelter under Sugreeva and underArjuna in the next avatara.
Therefore to bless Hanuman Shri Rama came to Rushyamukha mountain along
with Lakshmana.

Special Notes:
1. 'kasminswahamuthkraanthe uthkraantho bhavishyaami
kasminswaham _sthithe sthaasthyaamlthee sa praanamasrujathl
Shatprashnopanishad says that he will create such a person ‘Who When
goes out of the body, I also leave; and l stay when he stays‘ It is a known
fact that in all physical bodies ‘Vaayu' remains as long as Shri Hari stays in
it and performs all the work and Hari stays as long as Vaayu is performing
his work. The reason is Shri Hari reposes highest affection in Vaayu and
Vaayu has highest order of Bhakti for Shri Hari. This is not in the case of
other devatas. Shri Hari does not leave when some other devata leaves
the body. Only the work which is under their control stops in the body. Yet
Shri Hari protects the body. %
2. Just asthis relation of Shn' Han‘ and Vaayu in the physical body it applies in
avataras also. The mutual relation between Shri Hari and Vaayu can never
be separated. Vaaii is lndra’s avatara. Sugreeva is much lesser god Surya.
Vali has more devotion than Sugreeva in hierarchy. But what to do?
Sugreeva had the protection from Hanuman. Vaii did not have this privilege.
Only for that reason Shri Rama blessed Sugreeva. He killed Vaii. The same
Sugreeva was born as Kama in Mahabhaarata. Vali was Arjuna. Krishna
killed Kama and protected Arjuna. Arjuna had protection from Bheema.
Therefore the same devata when is protected by Vaayu is blessed By Shri
334 Shri Mahabharata Taatparya Nimaya

Hari and is put down by Him when he opposes Vaayu. This shows the
greatness of devotion of Vaayu which is totaliy unsullied.
3. Yame as Jambhavaan stood by Sugreeva and Hanuman. As Yudhishtra he
stood by Bhima.
4. Vaeyu Deva means right knowledge. Ravana and Duryodhana are full of
perverted knowledge. Therefore basically Right Knowledge is dearto Lord.
Therefore Vaayu is dear to Him. Those who oppose Vaeyu Deva oppose
True knowledge. They possess perverted knowledge. Thus they are opposed
by the Lord. This is the essence which has to be understood.
5. Sripadaraja brings out the essence of this sloka in 'Madhva Naama‘ when
he says:
‘Aavavanu dehadolagiralu Hari thaaniruva
Aavavanu tholage hari thaa tolaguva ll‘
Lord Han‘ resides in the body when He (Veayu) is present
And moves away when he (vaayu) leaves!
The same sentiment is reflected in Sri Jagannatha Dasas composition
'parisara neenire Hari thaaniruvanu iradire thaaniranu
Karena niyaamaka surara guruve - nee karunise karunisuva I]
Mukhya praana Deva nee nallade keayvara kaane lokadolage ||

Han‘ is there wherever you (Vaayu) are there, Without you Han’ does not
stay
You (Vaayu) who is Guru of aii Devas is initiator of at! senses - if you
bless, He (Hari) aiso biesses
Mukhya Praana Deva t do not see anyone eise other than you in this
worid who can give protection I]

Does Rama who is Shri I'lll'i himself need help from the monkey clan!

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Adhyaya-S 335 -

sarveshwarasya paramasya. hi sarvashakte:

‘kim tasya shatruhanane kapaya: sahaayaa:' [149“

Of what help can the monkeys be for Shri Rama in killing the enemy for He
is the Supreme Lord Himself endowed with powers and the dust of whose
lotus feet Shri Brahma, Shiva, along with the guardians of the world bear on
their heads. '

Special Notes:
1. Shri Rama could have approached Vali for help. But he did not do so. He is
compassionate to the helpless . Therefore he went to Sugreeva who was
helpless. The purport of this sloka is that Shri Rama did not require any
help from the monkeys. However the monkeys needed his help and
blessings.
2. The first part of this sloka is in Bhagavata. The entire sloka is as follows:

yathpaada pankajaraja: shirasaa bhibarthee

srirajabiashca girisha: saha lokapaalai:
leelaatanu: swakritasetu preepsayaa ta:
kale dadat sa bhagavaan swakritena tushyet (Bha. 10:58.38)

Along with Shri Vedavyasa‘s words, Shri Madhvacharya's word form

beautiful chain which is like gold beads strung along with pearls says Shri
Vadiraja Swamy.
Sugresva and others gain courage from Hanuman

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samaagate tu raaghave plavamgamaa: sasooryalaa: l
vipupluvurbhayaarditaa nyavsarayacca maarutl: ||5ii||
On the arrival of Reghava monkeys along with Sugreeva ran out of fear.
Hanuman stepped them.
Special Notes:

1. Hanuman is the only person who can identify Shri Rama correctly. None
else can recognize him. This is an example. First time when Sugreeva and
others saw Shri Rama they felt He belonged to Vali's side. Out of fear they
ran. However Hanuman had no doubts. He recognised Rama as ‘saakshatf
 336 Shri Mahabharata Tamper-ya Nimaya

Lord Hari who had come to grace. T-.hus Hanuman understood him
intrinsically and stopped the monkeys from running away.

- 2. Surya gives light to the entire world. Yet he had wrong knowledge about
Shri Rama. Hanuman was avatara of Vaayu. He never gets such wrong
notions. Vaayu is very high up in hierarchy of devatas.

3. Many have misinformation that Hanuman is Surya's disciple. He learnt

Vyakharana shaastra from him. Shri Madhvacharya has said 'sasooryajaa'
and Iiilaruti' and removed this misapprehension. Surya can never become
Hanuman's guru. However it is like Krishna learning from Sandeepini
gurukulam.

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samsthaapyaaashu hareeindraan jaananvishnorgunaananantaan sa:|
saakshaad brahmapitaaasaavityetenaasya paadayo: pate ||51ll

Knowing the infinite attributes ofVishnu, Hanuman told Sugreeva and others
that Shri Rama is the creator and thus stopped them from running. Hanu man
also fell at His feet.
Special Notes:
1 . In spite of Hanuman's reassurance Sugreeva was not convinced. They told
him to go near them and examine them properly. Hanuman approached
him in sanyaasi roopa and fell at His feet and enjoyed His roopa with his
eyes and began singing his glories with words. Shri Rama lifted him.

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lti Srlmadaanandateerthabhaghavadpaadaviricite
Shri Mahabhaarata Taatparya Nlrnaye
Raamacharite Hanumaddarshanam Naama
Pancamodhyaaya:
Sri Krishnaarpanamastu
Adhyaya-(r _ 337

SHRIMADAMANDATHEERFHABMGAVADPMDAPRM EETHA
SHRI MAHABHAARATA TMTPARYA NIRNAYA
Shri Raama Charithe — Hanumaddarshanam
Adhyaya-G

The events of Kishkinda Kanda is described in this adhyaya. Hanuman

who prostrated before Shri Rama was taken up with great affection with both
the arms by Shri Rama. Then Hanuman carried Shri Rama and Lakshmana
on his shoulders to make friendship with Sugreeva who lived on 'Rushyamukha
parvata.’ Sugreeva narrated his pitiable condition on account of his brother's
aggressive posture. Shri Rama promised Sugreeva that he would restore his
kingship after destroying Vaali. Sugreeva also promised Shri Rama to help
find Sita. However Sugreeva had doubts whether Rama's had sufficient strength
to kill Vaali and thus decided to test him. Therefore he showed the body of
Dhundhubi raakshasa who was killed by Vaali and thrown to a distance of
‘one yojana‘ by Vaali. Shri Rama effortlessly lifted the body with His toe and
threw the body ‘one hundred yojana‘ away. The force which made it pierce
through the earth and reach 'rasaatala' where it killed several demons is
mentioned in detail.

Not being convinced Sugreeva furthertested Shri Rama by asking him to

cut seven strong palmyra trees which were in a circle, with a single arrow.
Moreover he says that these trees were so strong that they oould not be even
shaken by Vaali. Rama's arrow not only cut the trees but also it went upto
'paatala‘ and killed demons known as Kumudi. It is said here that there were
even demons in the palmyra trees who were doing penance to obtain the seat
of Brahma who were destroyed by Shri Rama's arrows.

Sugreeva being convinced about Rama's strength took him to Kishkinda

to kill Vaali. However in the first duel Vaali was not killed. The reason given
here is to give an opportunity for brothers to reconcile and avoid further
confrontation because long enemity among the brothers vanishes when they
338 Shri Mahabharata Taatparya Nimaya

reach a point of crisis. Shri Rama did not make haste in destroying Vaali
because he wanted to wait and see the final reaction of the two brothers. Shri
Rama also wanted to show the virtue that when two relatives are in quarrel a
third person cannot right away show support to one side. Thus Shri Rama
actually was not ignorant as claimed by him.

Later Hanuman put a garland around Sugreeva's neck. Thus those who
gain the support of Hanuman are saved by the Lord. ltwes Hanuman who
guided Sugreeva always on the right path. The fact that Hanuman is the only
person capable of achieving any work is recognised by Shri Rama and thus
the ring was given to him while they left to search for Site.

Sugreeve once again appealed to Shri Rama to kill Vaali. Next time Shri
Rama killed Vaali from behind the tree. it was not due to fear or treachery but
because Vaali was also a great devotee. Knowing this Rama preferred to be
out of sight.

Finally after Vaali fell Shri Rama approached him telling him that he would
save him from death. But Vaali himself felt that it was his fortune to die at the
hands of Shri Rama and placed the responsibility of his wife, son and kingdom
at the feet of Shri Rama before his final departure.

It was then beginning of rainy season. Therefore Shri Rama had told
Sugreeve to begin his search for Sita after that. However Sugreeve was so
immersed in enjoyment of his kingdom that Hanuman had to warn him of his
duty towards Shri Rama.

Sugreeva then called for the 'kapis’ from various parts end made them to
go in search for Sita. Hanuman along with Angada and several other important
'kapis' went towards the South in search of Site. After e good deal of wandering
the 'kapis‘ were dejected and wanted abandon the task of finding Site. Once
again Hanuman had to bring them back on the right track and made them
realise their duty. Finally they reached Mahendra Mountain where they met
Sampati, elder brother of Jatayu. He informed them about Site being in Ashoke
Vana. The distance between the Mahendra Mountain and Lenka was one
hundred Yojana. Each one expressed their incapacity to cross over the ocean.
They then appealed to Hanuman to go over and trace Site.
340 Sin-i Mahabharata Taarpaijya Niraaya

Shri Raghavendra Swami Viracita

Shri Mahabharatataparyanirnaya
Bhavasangraha:

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sugreevena sakhitvamaapya shapatham krltvaa

vadhe vaalina:
taalaan saptavibhldhya vaalinidhanam kritvaa
svaraajye sthitam |
maartaandim ca vidhaaya maarutiyujaa yaamyaam
disham gacchataa
seetanveshanamicchataaabdhitarane ramoavataat
samstuta: |6|

(The Lord who) graced Sugreeva with His friendship;

(The Lord who) took a vow to kill Vaali;
(The Lord who) demonstrated His strength to Sugreeva by felling
seven palm trees with a single arrow;
(The Lord wh0)'killed Vaali;
(The Lord who) installed Sugreeva as king in the kingdom of
menkeys;
(The Lord who) made Maruti go south, crossing the ocean to
search for Sita;
(The Lord who) IS praised and meditated upon always (by Maruti);
May this Lord protect us.
Adhyaya-fi 34 l

Adhyaya B

(Friendship with Sugreeva, Shri Rama split apart the seven teala trees,
killing of Vaaii, Hanuman advises angao'aa and others, episode of Sampaati,
inability to cross the ocean -by others. description of Hanuman)
Shri Rama comes to Sugreeva as Valyu Vahanl

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utthaapya sainamaravindadalaayataaksha
shchakraankitena varadena karaambujena |
,kritwaa ca samvidamanena nutoasya chaamsam
preetyaa aaruroha sa hasan saha lakshmanena |l1||

Having big eyes like the petals of the lotus. Shri Rama with His hands
bearing the marks of the 'Chakra.‘ which confers favours, lifted Hanuman and
spoke-with him. Hanuman sang the glories of Shri Rama. Then Shri Rama
with a smile on his face along with Lakshmaria got on Hanuman's shoulders.
Special Notes:

1. The smile on Rama's face indicates that this action is nothing new for
Hanuman, because, he as Mukhya Praana is used to carrying the Lord
and one shoulder and the 'jiva‘ abiding in each body on the other shoulder
while passing from one body to another.

Friendshlp of Shri Rama and Sugreevl

W . . E .

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Mei w W a aw
trim nwfimfiifiur :fiwr || =z n
aaropya chaamsayugalam bhagavantamenam
tasyaanujam ca hanumaan prayayau kapeendram |
342 Shri Mahabharata Taegperye Nirneye

sakhyam cakaara hutabhultpramukhe ca tasya

raamena shaashwatanljaartlharena sheeghram ||2||

Hanuman carrying Shri Rama on one shoulder and His younger brother
Lakshmana on the other approached Sugreeva. He'then brout about
friendship between Shri Rama, who is ever ready to wipe the sorrows of
devotees. and Sugreeva. quickly before the fire.
Special Notes:
1. Hanuman carries Shri Rama with due respect as the Lord and Lakshmana
with affection as Vishnu Bhakta. it is denoted by 'Bhagavantam' and
'anujarn'.
2. A bhakta will be always blessed by Shri Rama . However 'bhakta' should
always possess same degree of devotion to the Lord. Such a ‘bhakta' is of
high order. He should not be a 'raajasa' bhakta who expresses devotion at
times. This is indicated by 'shaashwatanijaartiharena.‘
3. Sugreeva as guided by Hanuman made friendship with Shri Rama with
'agni' as witness. Then he came and showed the bundle of omaments that
were thrown down by Sita. Shri Rama posed to express sorrow on seeing
this and Sugreeva consoled Shri Rama that he would search and get back
his wife.

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finilifilhajemziqi llill
shrutwaaasya du:khamatha devavara: pratljnaam
cakre sa vaallnidhanaaya hareeshwaroapi |
seetaanumaarganakriteatha sa vaaiinalva
kshiptaam hi dundubhitanum samadarshayaeca |l3]l

On hearing the distress of Sugreeva, Supreme Lord promised to kill Vaali.

Sugreeva aiso promised that he would help in finding Sita. Later Sugreeva
showed the body of Dhundubi which was thrown by Vaali.
Adhyaya-fi 343

Special Notes:
1. Vaali had eiEd Sugreeva and abducted his wife. He is a great warrior
who could play with the mountains like ball. He looked down upon all the
devas and danavas because of his strength. Sugreeva at this juncture also
confessed that once he had also committed a mistake. Vaali. while he was
with a duel with a raakshasa by name Maayavi inside a cave, Sugreeva
suddenly heard a roar and saw blood flow out of the cave. He feared that
Vaali was dead and out of fear from the raakshasa closed the entrance of
the cave. However it was raakshasa who was killed. Vaali came out and
began to hate Sugreeva. He then abducted his wife.
2. Shri Rama said that he would kill Vaali with just a single arrow. However
Sugreeva did not believe Shn' Rama. He showed the dead body of Dhundubi
which was thrown this far by Vaali. So Sugreeva said that if Shri Rama
would kick the body to a distance then he would trust his strength.

The body of Dhundubi killed some of the demons in the ‘raeeetale'

eat.- ai finfiawv train:

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veekshyaiva taam nipatitamatha raamadeva:
soangushtamaatracalnaadatileelayaiva l
sampraasya yojanashateatha tayeiva corveem sarvaarn
vidaarya ditijaanahanad rasaasthaan . ||4||

Lord Rama. then seeing the fallen body, merely by moving the toe of his
foot as a play cast it one hundred yojanas away, making it pierce through the
earth thus killing all the raakshasaas living in 'rasaatala' thereby.
Special Notes:
1. Vaali had thrown the body of the dead Dhundubi about one yojana with his
two hands while Shri Rama had by mere touch of His toes sent it flying not
only hundred yojanas but also made it pierce through the earth killing several
raakshasaas underground in 'rasaatala.‘
2. Mere touch of Shri Rama's toe made the corpse so powerful to pierce the
Earth.
344 Shri Mahabharata Taatparya Nirnaya

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bheetena vaalibalata: kathita: sma-sapta saalaan
pradarshya ditijaan sudhrudhaanshca vajraat |l5||

A lot of raakshasas who had gained strength and immunity from death due
to Shiva's boon were killedby Shri Rama with the corpse of Dhundubi. However
Sugreeva who was still feared Vaali's strength showed seven Palmyra trees
which were stronger than ‘Vajrayudha' (Indrafs weapon) and were raakshasas
themselves.

Special Notes:

1. Dhundubi‘s body was killed by Vaali with two hands and thrown for al
distance of one yojana only. However Shri Rama's touch with just his toe.
the corpse of Dhundubi was thrown one hundred yojanas away which cut
through the earth reaching 'paataala,‘ fell on several raakshasas thereby
killied them.
- 2. Although Dhundubi's corpse destroyed the rakshasas, Sugreeva's doubt
regarding Rama's strength still remained. He showed the palmyra trees
that had grown there and said again. 'Dhundubi's corpse was fresh when
Vaali threw it. Therefore it would have weighed more. But now it is dry and
light in weight.’ So his doubt about Shri Rama‘s strength still remained.

Sugreeva prayed to Shri Rama to cut the seven palmyra trees

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Adhyaya-G 34$

vishwak sthitaan yadi bhavaan

pratibhestyateemaanekeshunaa tar hl vaaltvadhe samartha: ||6||

Vaali was unable to even shake these trees singularly. He even tried to cut
the leaves. However he oould not succeed. If you can cut these trees which are
standing apart in various places with a single arrow then l understand that you
are capable of killing Vaali.
Special Notes:

1. Although Sugreeva fears about the consequences of his ignorance about

Shri Rama's strength repeatedly putting Him to test , he is more worried
about Vaaii's strength. His heart beats faster. His voice quivers and thus
unable to pronounce his words oorreotly. Therefore instead of saying 'Tarhi'
he says ‘Tar hi.‘ he also asks for forgiveness from Shri Rama that although
he does not doubt Rama's strength, yet he very much fears Vaali.

Shrl Rama destroys the raakshasaas in the Iorm of the trees

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syaddhantum shatadhikabaloatibalam sushakta:
tasmaadimaan harthayaatmajabaahvalopyapatraan
vibhldhya mama samshayamaashu bhindhi l|7||

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brahmatwamaaptumacalam tapasi pravruttaa-
nekeshunaa sapadl taan pravihheda raarna: ||8|| '
346 Shri Mahabharata Taal'parya Nr'rrraya

Hearing his words and knowing that the trees were actually raakshasaas
who had boon from Brahma and that they were unassailable by all others, as
they had engaged themselves in unswerving penance to attain the status of
Brahma, Rama with a single arrow cut them all in a moment.
Special Notes:
1 . With the help of boon from Brahma they became invincible, however they
desired to usurp Brahma’s position shows their demonic nature. lt is divine
mission to destroy such evilminded demons. Shri Rama who is all knower
does this work while Sugreeva is unaware of all this.
2. If they performed penance in their true forms they feared that they would be
recognized. Thus they took the form of a tree so that they would not be
distrurbed and also remain unidentified.

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baaneathaaakrushya dakshinabhujena tadaa pramukte |
raamena satwaramanamtabalena sarve
coornikrutaa: sapadi te taravo ravena "9"

Shri Rama who possessed indescribable strength strung his bow of

excellence with a sharp arrow and pulling it with his right arm aimed at the
trees which immediately fell with a thud and were cut into pieces.

Special Notes:
1. The trees were not standing in a line. Thus it was imposible to cut them all
together with one arrow. However Shri Rama's arrows cut each tree and
went to the next. Thus it was behind each tree like a man going behind
individually. The speed was such that all-the trees fell at the same time.
2. Shri Narayana Panditacarya describes this single action of Shri Rama's
which multiplied into several action comparing it to a single lamp which
lights up several things at the same time.
Adhyaya-t'i 347

Destruction of raakshasaas in Paataala

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naamnaaasuraa: kumudinoabjajavaakyarakshaa:
sarvaamshca taanadahadaashu shara: sa aka: |l10||

That single arrow which was sent by Shri Rama severed the trees and
then pierced through the earth covered by mountains and reached paathala
(seven lower regions) and thereafter burnt all the raakshasa there named Kumudi
who also had boon from Brahma of being unassailable.
Special Notes:
1. Sugreeva had asked Shri Rama only to cut the trees however Shri Rama
not only destroyed the raakshasas in them but also those other raakshasas
who were in ‘paataala' thus exhibiting that his strength is infinite.
2. Not only was Shn' Rama ‘sarvajna'(all knower) His arrow was also such that
it searched and hit each tree and then destroyed the raakshasas in paataala
with great rage and returned to the hands of Shri Rama in great tranquility,
says Skanda Purana - paataala daanavaan hathvaa punasthoonam
vivesha ca.’
3. ‘padmaapate: paanipadmama sahasaa baana hamsaroopavaan
praayaadh vaayumayo baana evam krltaparaakrama:' - Sangraha
Raamayana 4.3.345
The arrow which killed raakshasaas who were unassailable due to Brahma‘s
boon are no less than Brahma. As it obeyed Shri Rama's orders it was not
Shri Rama Himself. It is equivalent to Brahma means it is none other than
Vaayu himself. This is made clear here. Thus Sangraha Raamayana says.
'Vaayumayc baana:.‘
4. The Lord does notjust give only what we desire. If He wishes He will bless
with infinite fruits. As the rays of the sun not only show the thing desired by
us it also throws light on several other things. It not only removes darkness
348 Shri Mahabharata Taalparya Nimaya

it also provides us with healthy food. Each one gets fruits according to their
capacity. He destroyed the raakshasas and sent them to heii and gave
happiness to devatas.

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karmmaadikasya tadapeedamananyasaadhyam ||11||
This is nothing strange for Vishnu who possesses infinite strength. It is
because Lakshmi, Vaayu, Rudra, Indra etc. get prompted only by Him to initiate
into actions. It is not possible by others. .
Special Notes:
1 . Cutting the seven trees in the above said manner is not strange to the Lord.
However such action is not possible by anyone else. Thus Shri Rama has
made it clear that He is Supreme and his arrow is like Brahma.

Shri Rama did not kill Vaaii during the first time.

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chaagaadabhyenamaashu dayitaaprativaaritoapi |12||

After seeing Shri Rama's strength personally Sugreeve under His

ieadership went along with Him to the city where Vaail lived. Hearing Sugreeva's
shout Vaali came out of his cave though opposed by Tara.
Adhyaya-fi 349

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sugreeva aashu raghupoapl hi dharmameekshan |
nainam jaghaana viditaakhilalckaceshtoapyenam
sa aaha yudhl vaam na mayaa vlvlktau ||13||

Unable to tolerate the beating by Vaali with his fist. Sugreeva ran and
returned quickly. Shri Rama in spite cf knowing everything, in order to teach a
lesson on Dharma to the world he let go of Vaali without killing him. Then he
told Sugreeva, ‘I was unable to differentiate between you both during the dual.‘
Special Notes:
1. Shri Rama who is 'sarvantaryami' —indweller in all - can identify Sugreeva
and Vaali during the duel. He'alsc knew that they would never compromise.
Howeverall brothers are not like this in this world. Therefore decision should
be taken only after proper examination. Brothers who look alike have to be
differentiated from one another with proper identification. He therefore did
not kill Vaali during the first attempt.

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deergha: sahodaragato na bhaveddhl kopo
dlrgoapi kaaranamrite vinivartate ca ||14||

Should Sugreeva eventually desire fraternal affection from Vaali. l should

not kill the innocent elder brother. Anger among uterine brothers may not last
long. Even if longstanding it may cease without any particular reason.
350 Shri Mahabharata Taatparya Niraaya

It ls not proper to Intervene in siblings fight.

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praayo nivruttimupagacchatl taapakashoa I
ekasya bhanga iti naiva jhatityapaastadosho
nihantumiha yogya iti sma mene l|15||

Anger between brothers generally comes to an end at the impending death

of either. Even"if it does not go during the time of death, after death there is
possibility of the other regretting. Therefore Shri Rama appeared to think in
this way that Vaali should not be killed immediately.

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bhaavi na taapa Iti vlcca na tam jaghaana ||16||

Therefore when enmity is arisen among relations, the death of either of

them should not be caused quickly by the adherents of the other. it is only to
illustrate this principle to the son of Ravi who is Sugreeva and also to avoid
any possible future regret. Shri Rama. knowing all this did not kill him.
ls Shri Rama ignorant?

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Adhyaya-é _ _ 351

ya: preraka: sakalashemushisantatesca

tasyaajnataa kuta iheshavarasya vishno'. |
tenoditoatha sudhrudham punaraalatena
vajropamam sharamamoomuchadindrasoono: ||17||

How can there be ignorance of this kind in Vishnu who is initiator for even .
Rudra who is the controller of the mind? Sugreeva once again was firm in
decision about killing of Vaali. The second time Shri Rama aimed an arrow
which was equivalent to Vajrayudha.

Special Notes:

1. How can it be claimed that Shri Hari claims ignorance in identification

between Sugreeva and Vaali; for He is the indweller in all prompting them
into actions? Lord Vishnu is initiator of even Shiva who is ‘Manobhimaani'
(controller of mind). Therefore although he knew that the enemity between
the brothers is not solvable He wanted the world to know about this. They
were unaware of it. He should not be blamed later as ‘Shri Rama hastened
in his decision.‘ That is why Shri Rama kept silent first time. Next day when
Sugreeva was firm in his decision. then it was clear to all that this issue
would notfind a solution. That is why during second time Shri Rama killed
Vaali.

Hanuman puts a garland of a creeper around Sugreeva. Vaali is killed

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shrutwaaasya shabdamatulam hridl tena viddha
indraatmajo glrlrlvaapatadaashu sanna: ||18||

As per the instructions of Shri Rama, Hanuman put a ‘gaja pushpa maala‘
around the neck of Sugreeva to differentiate him from Vaali. Then Shri Rama
aimed the arrow. 0n hearing the thunderous sound of the arrow and being
struck by it Vaali fell to the ground immediately like a mountain.
352 Shri' Mahabharata Taagparya Niraaya

Special Notes:

1 . Valmiki Ramayana says that Lakshmana put the garland around Sugreeva
while the ‘Mahabhaarata Vana Parva' says it is Hanuman. Nirnaya goes
with what is said in Bhaarata.
2. Hanuman did not garland Sugreeva not with a reason as to make it easy
for identification by Shri Rama. He is none other than ‘Vaayu Suta'. Vaayu
means embodiment of Knowledge. His 'suta' means Hanuman is also
'sarvajna.‘ Moreover Lord graces those devotees who wearthe garland of
grace from Hanuman (Shn' Vaayu Deva).

Back Ground for Vasll’s Killing

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bhakto mamalsha yadi maamabhipashyateeha
paadau dhruvam mama sameshyati nirvicaara: |
yogyo vadho nahl janasya padaanatasya
raajyaarthinaa ravisutena vadhoarthitashca ||19||

ka-aryam hyabheeshtamapi tat pranasya

poorvam shasto vadho na padayo: pranatasya caiva |
tasmaadadrushyatanureva nlhanml shakraputram
twiteeha tamadrushtatayaalaghaana - ||20||

Vaali is also my devotee. If he sees me he would not even mind me being

in his enemy's camp but immediately fall at my feet. l cannot kill the one who
has taken shelter in me thus. Sugreeva who desires the kingdom wanted him
to be killed.
Adhyaya-fi _ _ 353

Special Notes:
1. Needs of one who surrenders first has to be fulfilled. lt is not right to kill
someone who has fallen at the‘ feet. Therefore Shri Rama wanted to kill
Vaali without appearing before him. If it was true that Rama stood hiding
out of fear of Vaali; then ‘sh ruti vaakhyas' such as 'bheeshaasmaat vaata:
pavate' - The wind blows due to fear of Vishnu; cutting of the palymra trees
effortlessly by Shri Rama will allnot have any stand. This is indicated by the
use of the phrase 'shakraputram twiteeha' where the word 'iha' denotes the
Sruti text in Taitareeya Upanishad.
lf Shri Rama stood by Sugreeva and confronted Vaali in person, Vaali who
is avatara of Indra who has intrinsic Bhakti for Vishnu without a second
thought that Shri Rama is standing with his opponent would surrender
himself with great devotion against his own regulations and accept his
mistake of taking away his brother's wife. Then Shri Rama will be unable to
kill Vaali. However he has given a word to Sugreeva that he would kill Vaali.
He has to keep up his word. Therefore Shri Rama did not appear before
Vaali to avoid these two problems.

Why did Shri Rama promise to kill Vaali? He could have approached Vaali
for help. Yes. Vaali would have made Ravana hand over Sita to Shri Rama.
This would mean that Shri Rama was not valiant.

Vaali also abducted Sugreeva's wife. Ravana also abducted his wife Sita.
Both are wicked. If Shri Rama took the help from this wicked Vaali and
ignored helpless Sugreeva who was protected by Hanuman, it would not
serve the purpose of his avatara which is to protect the good and annihilate
the evil. 'Hanumana matave Hariya matavu' - Hanuman's guiding principle
is Hari's guiding principle - would be prove false.
Vaali was wicked and moreover he was a monkey. An animal should be
hunted from hiding. That is why Shri Rama killed Vaali from hiding says
Vaimiki Ramayana.

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354 _ Shri Mahabharata Trial'paryu Nirrlaya

ya: preraka: sakalalokabalasya nityam

poornaavyayoccabalaveeryatanu: swatantra: |
kim tasya drushtipathagasya ca vaanaroyam
karteshacaapamapi yena puraa vibhagnam ||21||

What can this monkey do to the One who is the initiator forthe strength of
the entire world, one who consists of strength and prowess which is infinite
and undiminishing and one who is independent and by whom the bow of Shiva
was broken previously?

Special Notes:

1. Vaali had a boon from Shiva that he would absorb half the strength of the
person who appears before him says 'Tatva Sangraha Raamayana.‘ Rg
Bhashya Teeka‘ also describes this boon. However this boon will not hold
value before Shri Rama who is Supreme Lord. Can lndra‘s boon have
impact on The Lord who has broken Shiva Dhanus? Can Vaali absorb
Lord's strength and become like the Lord?

Vaali surrendered to Shri Rama

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ujjeevayishya iti naicchadasau twadagre
ko naama necchati mritim purushottameti “22"

Shri Rama went near Vaali as he lay injured and spoke words full of affection.
‘if you wish I will revive you.‘ ButVaali did not wish so. He says. 'Purushottama,
who will not like to die in your presence?‘ -

Special Notes:

1. Vaali did not desire to survive. in case he wished will Rama not be breaking
the promise to Sugreeva? if Rama had appeared before hitting, Vaali would
Adhyaya-fi _ _ 355

have desired to survive. However it is because he had not experienced the

impact of Shri Rama's arrow then and thus his intellect was clouded. Now it
was not so. His mind had cleared after being hit by Shri Rama's arrow.
That is why Shri Rama gave him his Darshana and asked him thus.
2. Vaaii abducting his brother's wife is a social offense. He also committed
another mistake by not recognizing the personality of ‘jivottama Hanuman'
which is his offense spiritually. Thus Vaali cannot be claimed to be innocent.
3. Valmiki Ramayana says that Vaali who fell after being hit by Rama's arrow
had a long argument with Shri Rama. He asked why he was killed him from
hiding? Rama replies‘ If you are an ordinary monkey who do not have any
discipline of shaastras then l have hunted. During hunting there is no rule
that one has to appear in person.But if you are leading a life within the
discipline of the shaastras then you have abducted your younger brother's
wife even when he is alive. Therefore you have offended. Killing is the only
punishment for this offence. I have come here to punish you. Therefore it is
no rule that | have to appear in person before you. Vaali was satisfied with
this answer. '
4. However why did Rama stand in hiding remains a question? Shri
Madhvacharya says Vaali is a devotee. He would surrender. Then Shri
Rama would be in a dilemma about Dharma. Finally Valmiki Ramayana
says when Shri Rama asked whether he wished to live, Vaali replies saying
that his wife Taara stopped him. Yet he did not listen to her and came forward
to fight with Sugreeva only to be killed by you.‘ Nirnaya clears this matter
here.

5. Vaali was finally convinced. He called Sugreeva and with affection told him
to forget the earlier enemity. Take care of my son Angada as your child.
Make him ‘yuvaraja.‘ Serve Shri Rama.
6. Even as Shri Rama's'arrow was stuck in his chest he was alive this long
because he had a golden chain given by indra for his protection. He removed
the chain and placed at the feet of Shri Rama and finally left his mortal ciol
tojoin his original form as Indra. Shri Rama gave the chain to Sugreeva.
7. As said earlier Rama's arrow is Vaayudeva. That touched his heart which
indicates that Madhva Shaastra touched his heart. Thus he gained true
knowledge. He had forsaked Hanuman‘s friendship and thus the arrow
made him realize it. However he also fulfilled that shortcoming by this action.
Vaali was thus blessed when he left his body. He was born as Shri Rama's
356 Shrr' Mahabharata Temper-ya Nirnaya

son ‘Kusha.’ He became the heir for Shri Rama'sthrone. In the next birth he
was Bheema's younger brother Arjuna. He listened to Bhagavad Gita.

Sugreova King of Monkey clan

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raamoapi tadgirivare chaturoatha
maasaan drushtwaa ghanaagamamuvaasa salakshmanoasau||23li

Sugreeva made Angada fulfill the duties of the last rites ofVaali and became
the King of the monkeys. Thereafter Rama and Lakshmana lived in a mountain
by name Malyavanta due to rainy season for four months.
Special Notes:
1. Sugreeva who got his elder brother killed insurred blemish. Therefore in
Mahabhaarata he was made to be born as Kama and was killed by Arjuna
who was Vaali earlier.

Hanuman advised Sugreeva

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athaatisakte kshitipe kapeenaam
pravismrute raamakritopakaare |
prasahya tam buddhimataam varishto
raamaanghribhakto hanumaanuvaaca ||24||

Sugreeva as king of the monkey clan was fully immersed in pleasures

forgetting the services of Shri Rama. Hanuman who is best of intelligent beings
Adhyaya-6 357

and most devoted Bhakta of Shri Rama spoke criticizing his act and advised
him. -
Special Notes:
1. Shri Rama fulfilled the wishes ofSugreeva and made him the king. However
Sugreeva immersed in worldly pleasures forgot his duty towards Shri Rama.
Hanuman warned him at that time. Hanuman was highly intelligent and was
devotee of high order.
2. The Lord had blessed us with a body to perform spiritual exercises
(saadhana). Forgetting this when good souls get immersed in enjoying only
mundane pleasures beyond a limit. he comes in forms like Madhva to warn
such souls.

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na vismrutiste raghuvaryakaarye
kaaryaa kathancit sa hi noabhipoojya: l
na cat swayarn kartumabheeshtamadya te dhruvam
balenaapi hi kaarayaami ||25||
Forgetfulness in Rama's work does not become of you. He is highest entity
for our worship. If you are not interested in doing it | will force you into doing it.
Special Notes:

1. The only way we can express our gratitude for all the help rendered by the
Lord to us is performing the duties which he has ordained on us; If we do
not do it is will not do us good. It ls the spiritual message of thls verse

Gathering of the monkeys by Hanuman

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358 Shrr' Mahabharata Taatparya Nirnaya

sa evamuktwaa hariraajasannidhau
dweepeshu saptaswapi vaanaraan pratl |
sammelanaayaaashugateen sma vaanaraan
prasthaapayaamaasa samastasha: prabhu: "2611

Having said this in the presence of the monkey king, Hanuman really being
the Leader of all, made arrangements by sending few monkeys who are fast
paced to fetch all monkeys from seven islands for an assembly.

Special Notes:
1. When it is said that Hanuman sent the monkeys to seven islands how is it
possible? To reach the seven islands one has to cross lakhs of yojanas.
Later while they are in search for Sita we come to know that they were
incapable of crossing even one hundred yojanas and reach Lanka. Shri
Vadiraja Swamy gives answer to this question in the following manner. There
were small islands all cverwithin a range of'thirty, forty upto ninety yojanas.
The monkeys were aware of these islands through Hanuman. However there
were no such islands for hundred yojanas in the ocean to reach Lenka.
Therefore it was possible to cross it only by Han uman.
2. Janaardhaneeya Pramana Sangraha and Ana nthabhatteya have this
explanation —When the question arises as to how, when the monkeys like
Taara etc. said they were unable to cross even the salt ocean extending for
100 yojanas up to Lanka. others were able to go to the islands which were
several lac yojanas distance. Janardhana Bhatta cites the Skanda Purana
to show that Shri Rama conferred this power specially on these monkeys
named Vinata etc. while denying others like Taara the same to bring out the
special strength of Hanuman.
3. Varadharaajeeya commentary says that ‘Seven islands‘ means ‘Ramanaka
and such islands which are within Jambhudweepa.‘ Lanka was full of
Raakshasas only. Monkeys lived in other islands and they were brought
here.
Hanuman leads the assembly of Monkeys

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Adnyaya-o 5:9

hareeshwaraajnaapranidhaanapoorvakam
hanoomataa telprahitaa hi vaariaraa: |
samastashailadrumashandasamsthitaan
hareen samaadaaya tadaaabhijagmu: ||27||

Vinata and other monkeys Who were sent by Hanuman took the orders of
Sugreeya with great reverence went and fetched all the monkeys from different
parts of mountains and forest.
Shrl Rama sent message to Sugreeva through Lakshmana

aisuuisfiféifinwi
mam-sing“
Wtfifirfifi'éssiifi
sumfi nun
tadaiva raamoapi hi bhogasaktam
pramattamaalakshya kapeeswaram prabhu: l
jagaada saumitrimidam vaco me
plavamgameshaaya vadaaashu yaahi ||28||

Shri Rama also noticed that Sugreeva was engrossed himself in enjoyment
of worldly pleasures and thus sent Lakshmana to remind of him of his duties.
‘Go at once and tell my pronouncement to the monkey king.’

“fiflifisfiifl'iifiifi
WWW:

nihilism "l
yadi pramattosi madeeyakaarye
nayaamyaham twendrasutasya maargam
praaya: swakaarye pradipaadite hi
madoddhataa na pratikartumeashate ||29||

‘If you are unmindful of my work, l will send you in the same path Vaali has
gone. Generally those who are full of pride forget the help received when their
business is accomplished. They forget to return the favour.‘
360 Shrl' Mahabharata Taatparya Nirnaya

Sugreeva surrenders to Shrl Rama

WWW
witmmugmaaml
zéaafiaflfiflmqfifimq
mfimrfifiirmi "ten
iteedyaraamena sameerite tadaa
yayau sabaana: sadhanu: sa lakshmana: l
drushtvaiva tam tena sahaiva taapanirbhayaad
yayau raamapadaantlkam twaran ||30||

Thus being instructed by Worshipful Rama, Lakshmana immediately left

with a bow and arrow to the city of Sugreeva. Right away after seeing him
Sugreeva hastily went with him and fell at the feet of Shri Rama.

Special Notes:

1. When Lakshmana reached the palace of Sugreeva. he was sleeping

intoxicated. Seeing Lakshmana‘s anger filled face some monkeys shivered.
Angada was sentto cali Sugreeva. Taara came out immediately and pacified
Lakshmana by saying that arrangements were being made for assembly
of monkeys for further action on the mission to search Sita. She brought
h_im to Sugreeva's private chamber. Hanurnan asked Sugreeva to seek
pardon from Lakshmana. ‘Promise him that you would leave immediately.’
Sugreeva immediately sought forgiveness and then along with Angada
Neela, Sushena, Shatabali, Panasa, Kesari, Gaja. Gavaaksha,Gavaya,
Gandhamaana, Vrishaba, Shalaba, Sharaba, Mainda, Vividha, Ramba,
Sampati. Vijaya, Vegadarshi, Mahaahanu, Sharaarci, Sharaguima. Suhotra,
Ulkamukha, and several other monkeys. under the guidance of Hanuman
along with Lakshmana king of monkeys went to see Shri Rama.

Monkeys were sent In four directions to search for Sita

we: argamfiitrg
WEE‘: m:
we W:
a2?! r'r alter m mar: n at ||
Adhyaya-fi 361

hanoomata: saadhuvacobhiraashu
prasannacetasyadhipe kapeenaam |
samaagate sarvaharipraveerai:
sahaiva tam veekshya nananda raaghava: ||31||

Due to the good guidance from Hanuman the King of monkeys Sugreeva's
mind became composed and with all the monkey warriors approached Shri
Rama Shri Rama was very much pleased to see him.

Special Notes:

Even though late, the Lord will not overlook those whoperfom their duties.

m ii ‘Ifi'fii m
W withering: | ‘
a a'iirliifit Wmficit
azlsfiarfizmg HFPIFL || as n
sasambramam tam patitam padaabjayostwaran
samutthaapya samaashlishat prabhu: |
sa copavishto jagadeeshasannidhau
tadaanjyaivaaadishadaashu vaanaraan ||32||

Sugreeva who fell at Rama's lotus feet with eagerness was immediately
lifted by Him and embraced him. Sugreeva who sat in the presence of the
Lord Jagannata as per His orders sent monkeys.in the mission to search for
Sita

Special Notes:

1. 0h Lord we are all yoLir dasas. Please order us to serve you. Shri Rama
asked him to go ahead with the preparations. Then Sugreeva told Vinata
to go towards East, Hanuman towards South, Sushena to the West and
and Shatabala towards the North.

Shri Rama's advice to Hanuman

magsrfifigfia
WW5!
362 Shri Mahabharata Tafllarya Nirnaya

=r Meter Inuit
mass: u it ll
samasthadikshu prahiteshu tena
prabhurhanoomanthamidam babhashe
na kashchideeshastwadritheasti saadhane
samastakaaryapravarasya measya |l33||

When all the monkeys were assigned different directions Prabhu Shri Rama
told Hanuman None else other than you are competent for the accomplishment
of this work of my mission of searching for Sita.
mil srfiqi afivrr
fir‘! mm WI
‘iifififisifi gsqiflflq
mil firi at Emma-er: || as u
atastwameva pratiyeahi dakshinaam
disham samaadaaya madanguleeyakam |
lteeritoasau purushottamena
yayau disham taarn yuvaraajayukta: a ||34||

Therefore you take my ring and go towards the South. Having been instructed
by Shri Rama Hanuman left towards the South with Angada-

Special Notes:

1 . Shri Rama is ‘sarvajna.' Moreover He came to know from Jataayu that Sita
has been abducted by Ravana. Why did he send thelmonkeys in several
other directions? It is because thieves after robbing they will not keep it
with them. They will hide it elsewhere. The king has to make search all the
places In orderto put forward this aspect of rules of‘Rajaneeti' Shri Rama
in spite of knowing sent the monkeys 1n different direction. because he
knew that she vfas in the South he made Hanuman to go in that direction.

Monkeys who went in other directions returned

mfigsrfimfimfifi
‘Wmn
Adhyaya-o 363

WW:
gfiwarfin'htiimearsqg llikll
samastadikshu pratiyaapitaa hi te
hareeshwaraainaamupadhaarya maasata: |
samaayayusteangadajaambavanmukhaa:
sutena vaayo: sahitaa na chaaayayu: ||35||

Monkeys who were sent in all other directions searched intensively and
returned after a month. Jambhavanta. Angada who had accompanied Hanuman
did not return.
Group of monkeys In e mysterious cave

fimfliei fiwtfirft WI
11H: a innit Whit:
mam fie we || fie ||
samastadurgapravaran duraasadam
vimaargataam vindhyagirim mahaatmanaaml
gata: sa kaalo hariraadudeerita:
samaasadanshcaatha bilam mahaadbhutam _ ||36||

While those high souled creatures were searching in the Vindhya mountain
which is the most inaccessible of all, the time fixed by the king of monkeys
expired and therafterthey reached a wonderful cave.
Taara gave some bad advice to Angede
F i fi l5 E .

mine 61 HR we WI
alt =1 ‘nth zfitmtfirfi
fit-Prim a: wit Wiser n aw ||
ltritam mayenaativicitramuttamam
sameekshya tat taara uvaaca chaangadam |
vayam na yaamo hariraajasannidhim _
vilamghito na: samayo yatoasya |l37l|
364 Shri Mahabharata Tamper-ya Nimaya

Seeing that excellent and wonderful cave made by Maya (sculptor of Devas)
Taara said to Angada, 'ln as much as we have exceeded his time limit, we
shall not go to the presence of the king of the monkeys.‘

Special Notes:
5

1. The monkeys who searched for Sita in the Vindhya mountains were very
tired. They saw a cave. They also noticed Hamsa and chaarvaka birds fly
out of the cave. They realized that there was water inside. It was spread
over one hundred yojanas. ltwas dark. They were exhausted due to hunger
and were unable to see anything. They uttered Shri Rama naama. The
darkness was removed immediately. lt was a beautiful garden. They found
a lady who was Merusaa rvani Manu‘s daughter who gave them fruits and
water. She also then showed them the way out of the cave. Angada‘s
maternal uncle said that they had exceeded the time that was given to them
in search of Sita. Therefore he was worried to get back fearing punishment
from Sugreeva and thus wanted to remain there itself for rest of their life!

awe a? fiiaarlaarsairr i n ta ||
duraasadoasaavatichandashaasano
hanishyati twaamapi kim madaadikaan |
agamyametad bilamaapya tat sukham
vasaama sarvo kimasaavihaaacharet ||38||
‘ It is hard to face Sugreeva. His punishment will be harsh. He will kill you.
Then what about us? This cave is very nice. Let us live here. What can he do
here?

fiauitwuawfia
srlflaifiraaarltvrfw!
aaam'fisfitfihaqfi
fighfifimrafi: _ "is."
na caiva raamena salakshmanena
‘prayojanam no vanacaarinaam sadaa |
Adhyaya-6 365

na ceha na: peedayitum sa ca kshamastato

mameyam suvinishcitaa mati: ||39||

Nothing need be gained from Shri Rama and Lakshmana by us who always
wander in the forest. They will notvbe able to harm us here. This is my opinion.
Angacla and others agreed with Tara

WW
a m Wsfi ml
saw mini a w it We '
WWW .nvoll
iteeritam maatulavaakyamaashu
sa aadade vaalisutoapi saadaram |
uvaaca vaakyam ca na no hareeshwara:
kshamee bhavellanghitashaasanaanaam ||40l|
Having heard these words from his uncle,Angada the son of Vaali at onoe
accepted and said, 'Sugreeva will not forgive us for overlooking his oommand.‘
uwrfehriiafiurfirhsuvit
FTHW:WI
amasiwflffinmarfimi
WWW-define: ilvtll
raajyaarthinaa yen'a hi gheatitoagrajo
hrutaashca daaraa: sunrushamsakena I
sa na: katham rakshati shaasanaatigaan
niraashrayaan durbalakaan bale sthita: ||41||
He is very cruel who with the desire to get the kingdom got his brother
killed and appropriated his wives. How can we believe he would protect us
who have transgressed his command. We are weak and helpless and he is _
strong on account of Rama's support.
What-game
airfifilgmavnwaigeru
eisfiaqmvasmal
Wmfiflflmfi || vs n
366 Shrr' Mahabharata Taatparya Nr'maya

iteerite shakras utaatmajena

tatheti hocu: saha jaambavanmukhaa: ||
sarveapl teshaamatha caikamatyam
drishtwaa hanumaanidamaababhaashe ||42||

When Angada agreed Jambhavan and others also agreed to do so. 0n

seeing this Hanuman said.

Special Notes:

1. It is clear from this verse that except Hanuman everyone fell prey to Taara's
words. Thus other than Hanuman there is a tendency for all Devatas to
deviate from Dharma at times.

Hanuman advises the monkeys

WWW
Wmfiml
mmfimm
WWW "will
viinaatametaddhi mayaaangadasya
raajyaaya taaraabhihitam hi vaakyam |
saadhyam nacait-anna hi vaayusoonu
raamaprateepam vacanam saheta ||43||

‘It is known to me that these words of Taara are intended to secure the
kingdom forAngada. But it cannot be carried out. For indeed, the son of Vayu
will not tolerate any word uttered to the prejudice of Shri Rama.’

W
w:wrl5arraqr%=afi%=l
aarmlri'rfiiratlw
WW I || W u
nacaahamaakrashtumupaayatoapi_
shakya: kathancit sakalai: sametai: |
sanmaargato naiva ca raaghavasya
durantashakterbilamanradhrislwam l|44|l
Adhyaya-o - 36'?

‘I can never be drawn away from the right path even by all clever reasoning
by all of you together. The cave is definitely not inaccessible to Shri Rama
who is epitome of strength

Special Notes:

1. ‘We should hide happily in this cave . Sugreeva would be unable to fulfil the
promise to Rama and incur his wrath. Then Angada would succeed in finding
Sita and gain the kingdom. This the idea being Taara’s suggestions.
However even Lakshmana can destroy this cave with just one arrow. What
about Shri Rama who has infinite power? Vaali lost his life by listening such
ill advice from Taara. Shri Hanurnan would not accept anything against Shri
Rama. Then he said in spite of all the others on one side, he will not deviate
from the right path.

fififihiqfiflrsfiw
mmmfifififii
@1m
mammtnmwhfir uvau
vaco mamaitad yadi caaadarena
graahyam bhaved vastadatipriyam me |
na ced balaadapyanaye pravruttaan
prashaasya sanmaargagataan karomi I|45l|

‘Should you all accept my words with affection it will immensely please
me. If not if you are still on your wicked path, I will not hesitate to punish you and
'put you on the right track.’

Special Notes:

1. Not only one should not deviate from the path of righteousness .but also do
not allow others who are related to deviate from the righteous path. It is true
Bhagavata Dharma.

The Monkeys on hearing Hanuman‘s advice were on their mission again

:rltfiri trimmer
gfirsfiifim W: |
368 ‘ Sim’ Mahabharata Tealparya Nimaya

“teammate
- WW: ~ u vs n
lteeritam tat pavanaatmajasya
shrutwaaatibheetaa dhrltamookabhaavaa: |
sarveanujagmustamathaadrimukhyam
maahendramaaseduragaadhabodhaa: ||46||

‘ 0n hearing these words from Hanuman, they were greatiy dumbfounded

and frightened. They followed him. Thus possessing deep wisdom they reached
a mountain by name Mahendra.

Special Notes:

1. First they feared then kept silence and finally followed Hanuman. These are
the steps in bringing about change in self.
2. Shri Madhvacharya‘s Tatvajnana also removes the‘ misgivings about
shasstra and gives the right knowledge of Brahma jnana.
3. All the monkeys were by intrinsic nature saatvik and therefore accepted
Hanuman's advice instantly.
4. Even in Mahabhaarata Arjuna who was deluded was put on right track
instantly by Krishna.

Monkeys decided on Fast unto death

firttwirwnaq
mnifiasmfiwnu
:ifimwafifiag:
Wants-age liven
nireekshya te saagaramapradhrishya-
mapaarameyam sahasaa vishannaa: |
drudham niraashaashca matim hi dadhru:
praayopaveshaaya tath'aa ca cakru: ||47ll

Seeing the ocean which was impossible to cross and unable to imagine
the other side of the shore they became distressed and giving up all hope of
Adhyaya-6 _ . 369

living thereafter, they made up their mind to fast unto death and did so
accordingly.

Special Notes:

1. Unable to decide on the future course of action and also keeping in mind
Hanuman‘s warning that they should not retum without fuifiliing Shri Rama's
work they felt death was the only solution.

Sampatl who regained his lost wings by hearing Rama's story

awrlfinnnaw'rwrm il u ll
praayopavishtashca kathaa vadanto
raamasya samsaaravlmuktidaatu: |
jataayusha: paatanamoociretat
sampaatinaamna: shravanam jagaama "48“

While seated together for fast unto death, narrating the story of Shri Rama,
who is the giver of release from this samsaara, they spoke of the death of
Jatayu. It reached the ears of the bird Sampati.

mm qg:
whiter fifi'r as an Inn: |
mi thew ti gari 5H1
Wm || ‘A ll
tasyaagrajoasaavarunasya soonu:
sooryasya bimbam saha tena yaata: l
javarn pareekshannatha tam sutaptam guptwaa
patattrakshayamaapya caapatat ||49||

This Sampati was Jatayu's elder brother. He was Aruna's son. Both
cOmpetitively flew high to test their capacity of height that they could fly and
went towards the Sun's sphere. Jataayu was unable to bear the heat and thus
Sampati flew over him and spread his wings to protect and thus got his wings
burnt and fell 0n Mahendra mountain.
 3'?0 Shri Mahabharata Taarparya Nirnaya

Special Notes:

1. When Sampati fell he wanted to die as he did not want to live without the
wings. That time a muni by name Nishaakara prevented him and said, ‘Later
certain monkeys would be coming in search of Sita and you will be of help
to them in giving clue about her. On hearing Rama's story you would also
regain your lost wings.‘ From that day Sampati was waiting to see the
servants of Shri Rama. However he did not know that these monkeys were
on mission to serve Shri Rama.

swamfiqsmmqfiir
WWW: I
W-Fmsfiw=
WWW“? ll so 1|
sa dagdhapaksha: savitruprataapaatchrutwaiva
- raamasya kathaam sapaksha: |
bhootwaa punashcaaapi mritim jataayusha:
shushraava prushtwaa punareva samyak ' ||5ll||

Sampati who had burnt his wings due to the excess heat from the sun was
quickly healed and he regained his wings by listening to the story of Shri Rama.
Then he got the news aboutthe death of Jataayu.
Special Notes:
1. Stories like Ramayana and Bhagavata can restore the wings of ‘jnana and
Bhakti' which diminish due to the problems of samsaara, in good souls.
Thus Hari katha shravana is essential for saadhana.
2. Shri Rama's story had the capacity to restore the lost wings in Sampathi.
Can such a Rama have really lost His wife and become helpless?

Sampathi gave details of Sitakrutl

a we rlfi grheai
as: Fa WI
wt mama fiwtw
mam: n at ||
Adhyaya-fi _ 37 I

sa raavanasyaatha gatim sutoktaam

nivedya drushtwaa janakaatmajaakrutim |
swayam tathaaashokavane nishannaa-
mavocadebhyo haripungavebhya: ||51l|

Later Sampali informed the monkeys of what was told to him by his son
Suparshva that Ravana had flown past that way and said that he himself could
see Sitakruti seated atAshoka Vana.

Special Notes:

1. Earlier Suparshva, son of Sampathi had gone to fetch some meat for
Sampathi had told him about Ravana flying past that way carrying Sita .
Now After listening to the story of Shri Rama, Sampathi regained his lost
wings and became energetic. Thus he flew high to get birds view of Lanka
and located 'Sitakruti‘ (image) at Ashoka Vana. However he could not fly to
Lanka because the fortress of Lanka canot be crossed.

Monkeys were unable to cross the ocean

flew-‘stew
WWI
flimswflfimm
‘rutfitimhsfiqfi llki ||
tatastu te brahmasutena prushtaa
nyavedayannaatmabalam pruthak pruthak |
dashaiva chaaarabhya dashottarasya
kramaat patho yojanatoatlyaane ||52||

Thereafter questioned by Jambhavan each one of them separately gave

out their individual capacity to fly over the ocean beginning with ten yojanas
and going up gradually by additional tens.

Malifilmaam
115591111311: whamn
nfimmmfim
mmgawnim _ nu u
372 Shrr' Mahabharata Taurparya Nimaya

saneelmaindavlvldaa: sataaraa:
sarveapyasheetyaa: parato na shaktaa: |
gamtum yadaaathaaatmabalam sa jaambavaan
jagaada tasmaat punarashtamaamsham |153||
When all of them including Neela. Mainda, Vividha and Tara said that they
could not fly more than eighty yojanas, Jambhavan said that he could do 10
more that is ninety yojanas.
Cause of Jambhavan‘s weakness

1W law diarifiirfi:
W326i 113i?" |
rm w maria-é mad
tea mg muse first: || we ll
baleryadaa vishnuravaapa loltaamstribhl:
kramairnnanidiravam prakurvataa l
tadaa mayaa bhraarntamidam jagattrayam
savedanam jaanu mamaasa meruta: ||54||
When Vishnu obtained the three worlds from Bali with His three foot steps,
l wandered over the three worlds in joy and on the way the impact of Meru
mountain on my knees have afflicted pain and thus I will not be able to fly any
further.
Angada also is unable to cross the ocean

anhaitfiafiftafina:
gofiiwwfiaatsfinl
aminmssaanx
mafiaaatsfiwit || as 1|
ato javo me nahl poorvasammita:
puraa twaham shannavatiplavoasml I
tata: kumaarongada aaha _ -
chaasmaacchatam plaveyam na tatoabhijaane ||55||
Therefore my flight is not like before . Formefly indeed l could fly 96 Yojanas.
Then prince Angada said, I can fly another ten yojanas. But I do not know
thereafter. (Whether l can cross the fortress of Lanka, find Sita, fight with the
raakshasas if necessary and then return. (Shri Vadiraja Swami)
Adhyaya-fi 373

Special Notes:
1. Taara is avatara of Brahaspathi. Chandra and Yama as Angada and
Jambhavan are inferior to him in gradation. in spite of that Angada is abie
to cross 100 yojanasand Jambhavan 96 Yojanas. Shri Varadarajeeya says
that In spite of Angada being Chandra's avatara - ‘indrcngade caiva
tatcngade hi‘ he had amsha of Indra in him. .
Taara‘s father was Sushena. Jambhavan‘s father was saakshaat Brahma.
Taara was born in Treta Yuga. Jaambhavan was born much eariier.Thus
‘time span‘ and parental causes the strength in avatara varies. Nimaya says,
‘Gunaastu kaalaat pitrumaatru doshaat‘. Vividha had aavesha cf indra and
was little stronger than Maindaa in spite cf both being equal as 'Ashvini
Devatast'

Jaambhavaan prays to Hanuman

aqitft it: we: W

mnrfi ugiii it ifivsl l
gains‘ a W:
ti‘ mg: g?! mutt u as n
apoorite tai: sakalai: shatasya
gamaagame shatrubalam ca veekshya |
sudurgamatwam ca nishaacareshapuryaa:
sa dhaatu: suta aababhaashe "561]

Jaambhavan having realized their incapability in flying and also realizing

the strength of the enemy and inaccessibility of the city of King of raakshasas
said
Silt 1% ‘BI: W1
filfi W W fiiii: l
“#513:s FIT-Pi W:

ant-‘ii a Ili'tsfiit with]; n (t0 ll

ayam hi grudhra: shatayojanam
girim trikcotamaaheta utaatra vighnaazl
bhaveyuranyeapi tato hanoomaaneka:
samarthc na parcasti kashcit l|57||
374 Shrr' Mahabharata Taagparya Nirnaya

According to the calculation of Sampati the Trikoota Mountain is 100 Yojanas

away. Also there are several obstacles on the way. Therefore Only Hanuman is
capable in this mission. None else can achieve this.

Special Notes:

1. Although Jaambhavan could not cross the ocean he was able to identify
Hanuman who could accomplish this feat as he was avatar of 'Dharma.‘
Only a true follower of 'Dharma‘ can recognize the right Guru who can help
us cross over the ocean of ‘samsaara.'
2. We also come to know from Jaambhavan that Hanuman can not only cross _
the ocean but also overcome the obstacles on his way. However others
can do so to a certain extent and that too if there is no obstacle.

waawa
W fishnet’? HWFU
Halli W ‘Ii Ella-i:
55w WM m u ea ll
uktwaa sa ittham punaraaha soonum
praanasya nizseemabalam prashamsayan l
twameka evaatra param samartha:
kurushwa caitat paripaahi vaanaraan ||58||

Having said this, he again addressed the son of Vaayu with a view to bring
out his infinite strength: ‘You alone are most capable to achieve this task.
Therefore do it and save the monkeys.‘
l-lanuman decided to cross the ocean

idififimfl mfifirfimi
fiqirrtrfiai yard film |
madam; llfifil'T'll mi .
WW n a». n
iteeritoasau hanumaan nijepsitam
teshaamashaktim parkataam vidhaaya |
avardhataaashu pravicintya raamam
cl lnnnrnnchQIII-im nhnriine'l'nrlnninnnm “Kl-‘III
Adhyaya-fi 3'75

Having been told so, which was liked by him, and knowing that their
incapability has also been put forth, Hanuman desirous of carrying out Rama's
command thought of Shri Rama's infinite prowess and quickly grew (in size).

Special Notes:

1 . The monkeys had pride regarding their strength. Hanuman wanted to make _
them realize their weakness. If he had decided to fly on his own, then after
his return all the monkeys would have said that they were also capable of
achieving it. Thus he remained silent initially so that the monkeys would
express their incapability first. Along with it he himself wanted to fulfil Shri
Rama's command. Jambhavan spoke about the lack of ability of the other
monkeys and gave the responsibility to Hanuman. All monkeys were happy
and expressed theirjoy by garlanding Hanuman and shouted and greeted
him. Hanuman grew in physical size. He had the power of 'mahima siddhi’
one of the eight ‘yoga siddhis' in which one has the capacity to grow in size.
2. lt is said that Hanuman remained silent all the while because he had a
curse from a rishi. He had to be reminded of his strength otherwise he
would be unaware of his own strength. However it is not true. Hanuman
although was aware of the curse remained silent purposely and enacted to
have realized it only on Jambhavanta's words.

rfiafiuziaarlialwmwfifififi
afiaslmrrlani'fiwiir
aflmsrliit Wait aw
wetsuits:
lti Srimadaanandateerthabhaghavadpaadaviricite
Shri Mahabhaarata Taatparya Nlrnaya
shrirama carite samudrataraniscyo naama
shashtodhyaaya:
Shri Krishnaarpanamastu
376 Shri Mahabharata Taarparya Niraaya

SRIMADAANANDATHEERTHABHAGAVADPMDAPRANEETHA
SHRI MAHABHARATA TAATPARYA NIRNAYA
Shrl Raama Charithe - Hanumadharshanam
Adhyaya 7

This chapter is essence of entire Sundara Kanda when Sri Hanuman

successfully traced Slta Devi in Ashokavana and returned to Sri Rama with
her choodamani. Before leaving Hanuman offered salutations to Sri Rama in
his mind and took a leap over the sea from the mountain Mahendra. 0n the
way ‘Mountain Mainaka' emerged out of the sea to offer resting place to Sri
Hanuman. He was son of Himalaya. He was Shiva's brother in law. Earlier
when Indra was cutting the wings of the mountains ,Vaayu had thrown Mainaka
into the sea and protected him. Thus in a sense of gratitude, now he wanted to
help 'Vaayuputra' who was crossing the ocean, by offering him a resting plaoe.
However where is the question of ‘rest' for a person whio is never exhausted!
Therefore Hanuman in gratitude embraced Mainaka and flew further.

Devatas in order to test Hanuman‘s strength sent 'Naagamaate' Surase.

They had blessed her with a boon that she would be able to swallow everything
she wished. Thus when she opened her mouth to swallow Hanuman he grew
in size and made her open her mouth so wide that before she realized he took
the size of a dwarf and entered her mouth and flew out before she could even
think of closing it! Hanuman respected Devatas boon and also did not kill her.
Later he was" confronted by Simhika. She had boon from Brahma that she
could pull anyone to by their mere shadow. Ravana had kept her as guard.
When she pulled Hanuman by his sahdow he pretended to be caught by her
force and enetered her mouth but came out of her stomach thus killing her. He
then came and stood on the 'Trikoota' Mountain which was like the fortress
wall of Lanka. He took a small forrn like a cat and enterd Lanka. Lankaabhimaani
devata stopped him. But he mildly hit he'r with his lelt hand. She immediately
surrendered and allowed him to enter.
Aanyaya-r J'H

Hanuman looked for Sita (Sitakruti - an image of Sita) and finally found her
under the 'simshupaa' tree in Ashoka Vana. He gave her the signet ring from
Sri Rama and got Choodamani in return. All Site's orrnnaments were in set of
two, on Sita and other on her image. However this exchange of ring and
‘ohoodamani' was nothing but a ‘drama.' All the ‘raakshasaas' were asleep.
Devatas were watching from the heavens.

After completing the task for which he had come Hanu man now wanted to
make public of his arrival. He therefore began to destroy the entire Ashoka
Vana except the place around the tree where Sita was seated. On hearing this
Ravana sent his force. Hanuman hit them with his palm and k'illed them. He
killed Ravana‘s seven ministers‘ sons. One third of Ravana's army was
destroyed . He then thought he would leave lndrajit as his strength had to be
made known to the world and instead kill Aksha Kumara whose strength was
equal to Ravana and lndrajit. Thus he held Aksha Kumara by his feet and turned
him around and hit him on the ground killing him instantly.

On hearing this Ravana was-steeped in sorrow. He deputed lndrajit who

uses the Brahmastra against Hanuman. Hanuman out of respect to Brahmastra
submitted himself. However the foolish raakshasa who wanted to ensure that
Hanuman would not escape tied him with their ropes. Since it was humiliation
to Brahmastra it released itself and left. Hanuman was brought before Ravana.
Ravana asked, ‘Who are you monkey? Where have you come from?’ Hanuman
replied. ‘l am Rama's servant. Vaayu's son. l am capable of destroying your
entire clan. You return Slta or else you will see your end along with your relatives
and friends.None can stand before Sri Rama's arrows. After all you are an
ordinary raakshasa!‘

Ravana was so aroused that he wanted to kiil Hanuman immediately.

However Vibheeshana stopped him from doing so saying that he was an
ambassador, and that it would be only appropriate to humiliate him and not kill
him. Ravana then ordered that Hanuman‘s tall to be set on fire. The tail was
wrapped with cloth and dipped in oil and set on fire. However ‘Agni’ is 'Vaayu's
friend and thus he did not harm a single hair on Hanuman. Instead the fire burnt
Lanka. Although it was built by Vishwakarma it did not withstand this fire.

Hanuman made Ravana and lndrajit feel small and left Lenka andjoined
the monkeys on the other side. He entered the 'Madhuvana' and made everyone
378 Sim‘ Mahabharata Taarpmya Nirnaya

enjoy the ‘Madhu.‘ He then went to Sri Rama and kept the ‘Choodamani' on
his feetand prostrated before Him. Sri Rama lifted him and not finding anything
that would compensate this great work of Hanuman just embraced him
indicating that all Hanuman ‘s desires would be fulfilled.

lawman-thaw
WWW: ||
330 Shri Mahabharata Taalparya Nl'rnaya

Sri Raghavendra Swami Viracita

Shrl Mahabharatataparyanirnaya
Bhavasangraha:

wWafiufiqfinafia-m
Wmfi'mwmfifll “WWW
Wafifiawirflmmgfiaiw
t-fiflfrfiaflfifififiqflmmfitfi ||\s||
yasya shreehanumaananugrahabalaat teernaambudhi:
leelayaa J
lankaam praapya nishaamya raamadayitaam bhanktvaa
vanam raakshasaan l
akshaadin vinihatya veekshya dashakam dagdhvaa
pureem taam puna:
tirnaabdhi: kapibhiryuto yamanamattam raamachandram
bhaje || 7 ||

l worship Lord Ramachandra,

By whose grace Sri Hanuman crossed the ocean easity;
(By whose grace Sri Hanuman) reached Lanka;
(By whose graE'e Sri Hanuman) found Sita;
(By whose grace Sri Hanuman) destroyed the Ashokavana;
(By whose grace Sn Hanuman) saw the ten-headed Ravana;
(By whose grace Sri Hanuman) burnt the Eankapuri;
(By whose grace Sri Hanurnan) again crossed the ocean;
(By whose grace Sri Hanuman) returned and bowed to Him.
Adhyaya-‘i 38 l

Adhyaya 7

(Crossing of the ocean, episode of Mainaka, defeat of surase, kiiiing- of

simhikaa, defeat of iankini, darshan of Sitaakruti, angullyakapradhaana,
destruction of ashokavana, destruction of raavanas army, kiliing of
akshakumaara, use of brahmaastramessage to raavana, setting fire to
Lankaa, choodaamanipradaana)

Hal-lumen prepared to fly to Lenka

lfiwdtwfifirfiatuaawsg: nan
raamaaya shaashwatasuvlstrutaehadgunaaya
sarveshwaraaya sukhasaaramahaarnnavaaya |
natwaa lilanghayishurarnnaVamutpapaata
nishpeedya tam glrlvaram pavarlasya soon-u: ||1||

Having bowed down to Sri Rama who eternally possessed all the six
attributes unconditioned by time and space, who is vast ocean of strength,
Supreme master of all, Hauman son of Pavana, desiring to crossthe ocean
flew up by pressing hard with his feet the great mountain.

Special Notes:
I 1. Sundara Kanda is the essence of Ramayana. Valmiki Ramayana Sundara
Kanda comprises of 68 adhyayas which has been summarized with 50
slokas in Nimaya by Sri Madhvacharya.
2. Though strength, prowess etc- are included in the six attributes. their
separate mention is because Hanuman wanted to invoke them specially
for exhibition of his own strength in his present mission.

Mainaka Mountain rises from the ocean

382 Shrr' Mahabharata Taatparya Nimaya

1w: winner: wire =3

Mimi-3t tithe-{mm tin: n e ||
cukshobha vaaridhiranuprayayau ca sheeghram
yaadoganai: saha tadeayahalaabhikrishta: |
vrukshaashca parvatagataa: pavanena poonram
kshiptornnava girirudaagamaclasya heto: ll2ll

The ocean drawn forcibly by his strength became agitated and quickly
followed him along with the acquan'an creatures and so also the trees standing
on the mountain. Mainka Mountain which was earlier thrown into the sea by
Vaayu arose to give a resting place for Hanuman.

Special Notes:

1. The king of the ocean had also prompted Mainaka to rise because Sri
Rama belonged to Dyanasty of Surya. The ocean existed only because of
sons of Sagara Raja who belonged to the same dynasty. Thus he also
wanted to show his gratitude to Sri Rama belonging to that dynasty.

mmnmmm
firmmiaswhifiamml
ifirfirmmwwgfiwai
WWW: llill
shyaalo harasya giripakshavinaashakaale
kshiptoarnnave sa marutorvaritaatmapaksha: |
haimo giri: pavanajasya tu vishramaartha
mudbhidya vaaridhImavardhadanekasaanu: |l3||

Mainaka Mountain is son of Himalaya. He is brother in law to Shiva. When

the wings of the mountains were destroyed, he was thrown in the sea by Vaayu
Deava and thus was saved from losing his wings. He arose from the sea with
several peaks and grew so that Hanuman could rest 0n him while crossing the
ocean.
Adhyaya-‘i' _ 3 83

Special Notes:

1. Earlier the mountains had wings. They used to fly. They would descend
wherever they liked and destroyed the towns and villages. Devendra cut
theirwings keeping in mind the safety of the people.At that time Himalaya‘s
son Mainaka took shelter under Vaayu Deva. Vaayu threw him into the sea.
Thus his wings were protected. Hence forth he lived in the ocean.
2. As gratitude to Vaayu Deva Mainaka wanted to provide a resting place for
Hanuman. son of Vaayu. as he was crossing 100 yojanas of the sea without
a break. He also wanted to earn the'blessings of Sri Rama. He requested
Hanuman to rest on him before flying further.

flirts fiwrflwn firmitstti

fintfiwiiwrengmvfitstm
wfiewqiinqtntzfim
iagqnmqtfisrlfifliaiw ||v||
naivaatra vishramanamaiccadavishramosau
nl:seemapaurushabalasya kuta: shramosya I
aashlishya parvatavaram sa dadarsha gaccan
devaistu naagajananeem prahitaam varena ||4||

Hanuman did not want to rest as he was never exhausted. How can there
be exhaustion to one who is embodiment of valor and strength. he therefore
merely embraced the great mountain and continued further and on the way
saw Surasa (mother of serpents).

Special Notes:

1. Although Mainaka wanted to give some rest to Hanuman. he did not desire
it. Hanuman never gets exhausted because he is embodiment of vaiour
and strength. One who rests without being tired is said to be disloyal to his
Master.
2. Not only while crossing the ocean, Vaayu Deva, even othenivise never rests
in his mission of management of the entire universe. ‘Abhimaani Devatas
in the body like Surya, Chandra and others rest often and of course during
sleep all of them rest completely. However Vaayu Deva continues his
384 Shirl‘ Mahabharata Tantparya Nr'maya

breathing exercise even at that time. Othenivise the person will never get up
aga i nl
3. Similarly Sri Vaayu Deva is with the 'jiva‘ from its inception in the mother's
womb and leaves with the ‘jiva' at the time 0f death. He is the protector of
the ‘Jiva' from time immemorial. That is why he is called ‘Jeevothama.’
4. Mainaka who arose from the ocean to offer resting place for Vaayu Deva
was not disappointed by his denial because he was embraced and blessed
by Vaayu Deva in recognition of the service.
5. ‘Gold’ can easily delude even a spiritual seeker. One has to thus be careful
while treading the path of 'saadhana.’ Mainaka was a mountain of gold.
However Hanuman who was in service of Lord Rama was not attracted by
it. lt is his greatness. A spiritual seeker‘ wishing to cross the ocean of
‘samsaara' should not be waylaid by the material temptations. He has to
look beyond to reach his goal. He will definitely attain ‘sath gathi‘. This is
the philosophical implication of this episode.

fiiaigfifihmiaawflg
mathwfhafimflliaml
aneisrfitrqmfisrfifiqrhsmi
WWW ll a u
jijnaasubhlrnnijabalam tava bhakshametu
yaclyat twamlccasi tadityamaroditaayaa: |
aasyam pravishya sapadi pravini:sru_tosr_naad-
devaananadayaduta swirutameshu rakshan ||5||

Surasa was 'naagamata‘ who was sent by the Devatas to test the strength
of Haunuman. They had blessed her with a boon that whatever is desired by
her to eat will come and fall into her mouth. Hanuman thus entered her mouth
and immediately flew out of it thus respecting the boon of the Devatas and
also exhibiting his great valor.

Special Notes:

1. Naagamatha Surasa was Kashyapa's wife who is also known as Kadru

and daughter of Daksha Prajapathi. Devatas had blessed her with a boon
that whatever she desired to swallow would fall into her mouth. If Hanuman
Aclhyaya-il 3 85

did not fall into her mouth he would be disrespecting the Devatas. If he falls
into her mouth he would be unable to carry on with Sri Rama's mission. He
had to obey his master Rama as weli as bless his devotees. the Devatas.
Therefore he grew in size which made Surasa open her mouth even wider.
Instantly he took a small form, entered her mouth and flew out of it '
immediately. Thus Hanuman not only exhibited his strength but also
presence of mind, his devotion to Sri Rama and also his affection towards
the Devatas. The Devatas were pleased and were sure that he would
succeed in fulfilling Rama's mission.
Like Mainaka represents material temptations for a ‘saadhaka' Surasa
episode denotes that he should also have control of the taste buds.
Bhagavata says that one who succeeds in controlling his taste buds, he
masters all other senses easily.
wwrffifliqrmerifiti
wzmwml
m:g=flfifi'4§ilflfl1
mmsslfimtirfi'rfiqrm “an
drishtwaa surapranayitaam balamasya cogram
devaa: pratushtuvuramum sumanobhivrishtyaa l
tairaadrita: punarasau vlyataiva gacchan
caayaagraham pratidadarsha ca simhikaakhyam ||6||

Seeing the affection which he possessed for the Devas and his formidable
strength, they praised and rained flowers on him. Thus honored he again flew
in the sky further and confronted another 'raakshasi' by name Simhika who
with a boon from Brahma had the power to draw a person by his shadow.

Special Notes:

1. The phrase‘ 'Chaaya graha' indicates that the rakshasi Simihika had the
power to pull anything which flew over the ocean by their shadow due to a
boon from Brahma Deva.

Killing 0f Siml'llkfl

Wmafiuism:
Missiniifiqml
386 Sin-i Mahabharata Taatparya Nirnaya

WWW
titsmtifimgfitqfifizatsg ll w n
lankaavanaaya sakalasya ca nigrahesyaa:
saamartyamapratihatarn pradadau vldhaataa |
chaayaamavaakshipadasau pavanaatmajasya
soasyaa: shareeramanuvishya bibheda chaaashu ||7||

In order to protect Lanka Brahma had given her the irresistible power to
stop anyone from entering Lanka. She pulled Hanuman‘s shadow. He entered
her body and tore her apart.

Special Notes:
1. Simhika had performed penance and obtained a boon from Brahma to
enable herto pull anything flying overthe ocean to puil bythe shadow. Ravana
als had asked Brahma that none oould enter Lanka without his permission.
Thus Brahma stationed Simhika at the entrance of Lanka and bestowed
herwith her wish so that she would guard the fort of Ravana. Later Simhika
pulled Hanuman's shadow. Hanuman entered Simhika‘s stomach with a
small form but tore her apart from within and garianded himself with her
intestines. He came out and appeared like Narasimha. The Devatas once
ahain showered flowers on him.

’ Hanurnan at Trlkoota (Lambs) Mountain

fiaflummfiaig-qimii
aha irnrfi hmfigmqi
ma tr mfiitfi firms art
Wm agfia || a n
niseemamaatmabalamityanudarshayaano
hatwalva taamapi vidhaatruvaraabhiguptaam |
lambe sa lambashikhare nipapaata lankaa
praakaararoopakagiraavatha sancukoca ||B||

Thus after demonstrating his strength to be infinite and killing her though
protected by Brahma's boon and got on to the peak of the mountain Lamba,
' which had several high peaks which surrounded Lanka. Thereafter he reduced
‘Ln —:-l\ -8 I-l- l'i-I --.
Adhyaya-T 387

Special Notes:

1. Trikoota Mountain was like a wall around Lenka. One of its peaks was known
as Lamba. When Hanuman landed on the Mountain that peak was also fell
apart from the impact. Due to its heavy weight the mountain spread wide.
Therefore it was known as Lamba says Vadiraja Swami.
2. When Hanuman began to fly he became huge with ‘Mahima Yoga siddhi’
and now became small with the help of 'Anima Yoga siddhi.‘

Defeat of Lankini

wfimlflrhfifirmgfia
Mistlfiwmfiumi
@SWsmfifiqaaimglé-
fizimguawfi'hem nan
bhootwaa bilaalasamito nlshl taam pureem ca
praapsyan dadarsha nljaroopavateem sa lankaam |
ruddhonayaashwatha vijitya ca taam swamushtl
pishtaam tayaaanumata eva vivesha lankaam ||9||

Becoming small like a cat and wishing to enter the city by night he saw
lankini who looked personification of Lenka. When she stopped him he
overpowered her by hitting her with his fist and with her consent entered Lenka.

Special Notes:

1 . Hanuman entered Lanka at night. It signifies his valor because it is the city
of demons who are strong by night. He entered while they were awake to
exhibit his strength. '
2. Lankini is 'graama devata‘ belonging to Durga Devi‘s 'parivaaradevata.‘
Hanuman did not kill her because she was intrinsically good and also she
was a woman. However he killed Simhika because she was intrinsically
demenic.
3. Lankini is ‘graama Devata.‘ So Hanuman took her permission before
entering Lanka.
333 Shrr' Mahabharata Taatparya Nirnaya

Hanuman play acted to search Sita

wimufr slam: atstfisafimél

@WWWW u 2c- u
maarggamaano bahishcaanta: soashokavanikaatale l
dadarsha shimshapaavrikshamoolasthitaramaakritim ||101|

Searching in and out of the city finally hanuman saw the image of Sita
seated under Simshupa tree at Ashoka vana.

Angull Pradhaana

await-am am new mt
méwgafiwwauratifim uztu
naralokavidambasya jaanan raamasya hrudgatam |
tasya ceshtaanusaarena kritwaa ceshtaashca samvidam ||11||

ems-‘bum WEIR: |
diammfifiarstmifiwrrfi 81hr: || H ||
taadrikceshtaasametaayaa anguleeyamadaat tata: |
seetaayaa yaani caivaasannaakritestaanl sarvasha: ||12||

wrrfifiwwflfiwstimaqql
mwfiifieiwg'mwmzit nun
bhooshanaani dwidhaa bhootwaaasanstathaiva ca |
atha choodaamanim divyam daatum raamaaya saa 'dadau "13"

Han uman who had well understood Rama whose intention was to act as
human as long as He is on this earth played his role in accordance with that
behavior and spoke in similar fashion and gave the finger ring (anguliyam) to
Sita who was also part of the play act. Whatever ornaments were in original
Sita all of them were present even in this"Maaya Sita.‘ That is how she was
able to give the beautiful head ornament, 'Choodamani' to Hanuman to be
given to Sri Rama.
AdhyayaJ 389

Special Notes:

1. Sri Rama descends on this earth and conduct himself as human. He also
wants all the Devatas to do so. That is why Hanuman although 'sarvajna‘ (all
knower) play acted as if to search for Sita. He searched in all the palaces
including Ravana's and looked worried. He came to Ashoka Vana. He saw
Ravana trying to entice Sita with in several ways. He waited for him to leave
and all the rakshasis there to fall asleep before he climbed down the tree
and conversed with her. He gained her confidence and finally gave the signet
to her.
Although Sampati had told that Sita was seated in Ashoka Vana he faithfully
and consciously followed Sri Rama's instructions and due to his
unquestinalble faith in his master. he is thus said to be following pure
Bhagavata Dharma.
The ‘abhimaani devata ‘for ‘Choodamani' is Mukhya Praana. Sita placed
it in his hands as Hanuman. Sending it Rama through him has special
significance. Sri Rama's ring signifies that he is ever ready to extend a
helping hand to all who surrender to Him and the crest jewel sent by Sita
signilies she remains ever His servant. Hanuman is the mediator. The ‘jiva'
needs the Guru to see the Lord.

The secret behind Hanuman's play act

Wanamfitmmqaa
gataarltmmlmmws IIWII
yadhyapyetanna pashyanti nishaacaraganaastu to |
dhyulokachaarina: sarvam pashyantryishaya eva ca ||14||

fiqifilwafiawfliqaawal
matafiigsmifim'tsliiifim || as ll
teshaam vidambanaayaiva daityaanaam vancanaaya ca |
pashyataam kalimukhyaanaam vidamboyam krlto hhavet ||15||

The raakshasas present-there did not see these acts as they were asleep.
However rishis and Devatas in the skies were watching this. For their
understanding that it was act of Hanuman and also for delusion of Kali and
other demons such action was needed.
390 Shri Mahabharata Taalpalya Nirrraya

Special Notes:

1. During the night all the raakshas were intoxicated and asleep. Therefore
whom was Hanuman trying to deceive? It is said that the Devatas and rishis
were watching all this drama and felt that Hanuman was coordinating very
well with his master Rama's plans and felt happy.
2. Kali and other demons were also closely watching the Devatas actions.
They thought that Sita and Rama were steeped in sorrow due to their
separation and Hanuman had to be sent in search of her by Rama etc.
Thus they were deceived.
wallifiz'ailfitmwamu _
masamww "as."
kritwaa kaaryamldam sarvam vishanka: pavanaatmaja: |
aatmaavishkarane cittam cakre matimataam vara: ||16|l

Having accomplished all this mission, Hanuman best ofthe intelligent beings
without any apprehension made up to disclose his identity.

Special Notes:
1. Hanuman did not search for Sita by taking a small form and approached
her secretly out of fear. It was due to his insight. Now after completing his
mission, he wanted to assess Ravana's army and thus wanted to expose
his true self to all the demons.

Destruction ofAsholia Van:

mafialiia'aiuavmgw
Wmfin
aha-(WWW
Wiimim utwu
atha vanamalthllam tad raavanasyaavalupya
k'shitiruhamimamekam varjjayitwaaashu veera: l
raianicaravinaasham kaankshamaanoatlvelam
muhuratiravanaadee toranam chaaruroha ||1T||
Adhyaya-T 391

Thereafter this hero destroyed all the trees in the Ashoka Vana except the
tree under which Sita was seated. Longing for utter destruction of the demons
he got up the gateway and began making loud noises.

Destruction of the army of reakshasas

wits was: mafia 'RFLI

@211 iii-‘RH 111 mfifiiqumfirfir n u 1|
athaashrunod dashaanana: kapeendraceshtitam param |
dldesha klnkaraan bahoon kaplrnnigrihyataamiti ||18l|
Then ten headed Ravana heard about the mischief done by the monkey.
He thus ordered his servants to seize the monkey and bring him.

Deetructlon of the rask'shasa army

mt! fiqrqm imam firm: l

mm? Wm || {q n
samastasho vimrityavo varaaddharasya klnkaraa: |
samaasadan mahaabalam suraantaraatmanoangajam [[19"

All those servants who were immuned from death by Shiva‘s boon attacked
the exceedingly strong son of Vaayu Hanuman who was also the inner controller
of even the Devatas.

Special Notes:
1. The raakshasas were all blessed with a boon from Shiva and were immuned
from death. However Hanuman who is Vaayu is the indweller even in Shiva
and thus there was no doubt in defeat of the 'raakshasas.‘

WWI
WWW n so u
asheetlkotlyoothapam purasaraashtakaayutam |
anekahetlsankulam kapeendramaavrinod balam ||20||

That army composed of eighty crores of warriors headed by eight thousand

commanders armed with all kinds of weapons surrounded the chief monkey.
392 Shrl' Mahabharata Taarparya Niraaya

Speclai Notes:
1. Ravana sent a large number of army to confront a single monkey just by
hearing that it had singie handed destroyed the entire Ashoka vana, shows
how much he was disturbed of the monkey's action.
Hair-lawssgit: aarléaaitimrl
wmm=mnqfiwlm=r u at u
samaavritastathaaaayudhai: sa taaditashca tairbrisham |
cakaara taan samastasha: talaprahaaracoornitaan |121||

Surrounded by them, and severely attacked by those instruments, he

crushed them all merely by his blow from the fist.

Special Notes:
1. ‘brisham' means that Hanuman was hit hard by them. however it does not
mean that he was harmed by it. Although they hit him using their entire
strength it was like an intoxicated elephant being hit with a flower garland.

One third of Ravana's army was destroyed

gasufiagflliarfiuma'tfisql
111%m u=i=<n
punashca mantriputrakaan sa raavanapracoditaan I
mamardha sapta parvataprabhaan varaabhirakshitaan I122"

Once again seven of the minister's son who were as majestic like the
mountain and were protected by boons from Brahma and Shiva were sent.
However Hanuman crushed them all under his feet.

Wand-‘Wt
fiwsitwiqmwrmfiwiiq nail:
balaagragaaminastathaa sa sharvavaaksugarvitaan |
nihatya sarvarakshasaam triteeyabhaagamakshinot ||23||

He also destroyed the chief's of army who were all haughty due to the
boon from Shiva and thus shattered one third of Ravana‘s army.
Adhyaya-7' 393

Special Notes:
1 . Durdarsha, Yupaaksha, Viroopakasha, Baasakama, Pragasa were all army
chiefs. Destroying them was equalt to destruction of one third of Ravana‘s
army.

Killing of Altshakumara

saw {tit-i film mmfim I

W: mi git mm || av n
anaupamam harerbalam nishamya raakshasaadhipa: |
kumaaramak samaatmana: samam sutam nyayojayat ||241|

Hearing about the unsurpassed strength of the monkey the king of

raakshasas ordered his son prince Aksha Kumara his equal to cenfmnt the
monkey.

Special Notes:
1. By saying the Aksha Kumara was equal in strength of Ravana it indicates
that Hanuman was capable of even destroying Ravana.
Hm:§fiiliiili€l
filfiiklanfifiilfiqwiemrr use"
sa sarvalokasaakshina: sutam sharalrvavarsha ha]
shitairvaraastramamtritairnacainamabhyacaalayat ||25||

Sharp arrows which were invoked with Mantras were rained on Hanuman.
who is son of Vaayu and is the witness to the entire world. However the arrows
could not harm in any way.

ammrmhml
qeiwflfimaerfimq use"
sa mamdamadhyagaasutam sameekshya raavanopamam l
truteeya esha chaamshako balasya heetyacimtayat ||26|l

Seeing the strength ofAksha Kumara, son of Mandodari, equat to Ravana.

Hanuman thought that he was one third of the strength of Ravana.
394 Sim’ Mahabharata Taatparya Nirnaya

Special Notes:
1. Ravana. lndrajith and Aksha Kumara were equat in strength. Thus Aksha
Kumara was one third of Ravana's strength.
fiuwi ‘zit (mt: a meet menu |
War stir ism-4 :rfiafnzfi || as u
nidhaaryya eva raavana: sa raaghavasya naanyathaa |
yadeendrajinmayaa hato na caasya shaktireekshyate "27"

Ravana has to be killed by Sri Rama alone. if lndrajith is killed by me his

prowess cannot be witnessed by all.

Special Notes:
1. Ravana had to be killed by Sri Rama; Indrajith had to be killed by Lakshmana
and therefore Hanurnan decided to killAksha Kumara. Thus it can be seen
that Hanuman had such analytical mind even in the worst of situations
proving him to be 'Jivottama.‘ Even as Aksha Kumara was raining arrows
constantly of Hanuman, he took decision without being perturbed in the
least. The arrows were like rain water falling on mountain slopes.
merit: wit mn qrfilr 1w and l
fialfiilaargdqdnml'agga nun
atastayo: samo mayaa triteeya esha hanyate I
vi_caarya caivamaashu tam pado: pragruhya pupluve ||28||

‘H we wngi fiurq ml
asthma was‘; trim IlTb'rfi a3: ll as u
sa cakravad bhramaaturam vldhaaya raavanaatmajam |
apothayad dharaatale kshanena maaruteetanu: "29"

Having thus considered. Hanuman soon caught hold of him by his feet and
jumping up. revolved the son of Ravana causing him distress by such reeling
like a wheel and in a moment dashed him to the ground.

Special Notes:
1. AS Ravana had abducted Sita it is but riuht for Sri Rama to kill him. Later
Adhyaya-T _ 395

indrajith‘s prowess should also be known to the world. Therefore did not
want to kill him.Aksha Kumara was equal in physical strength amd also in
possession of weapons to Ravana and Indrajith. Thus if he is kille by
hanuman it would become known that Hanuman was also capable of
destroying Ravana and lndrajth. If Rama's messenger had this kind of
strength what about Sn‘ Rama?

fisrfiviaurméfifigfismu
fitmtfianrrfimamiawfini nae"
vicurnite dharaataie nije sute sa raavana: |
nishamya shokaapitastadagrajam samaadishat ||30l|

Having heard that his son was crumbled to pieces on the ground, Ravana
was afflicted with grief directed Indrajith his elder brother.
ufiafiw'rrtfiiitmmfirfifiu
mamaiiafimfiamfi u tau
athemdrajinmahaasharairvaraastrasamprayojital: |
tataksha vaanarottamam na chaashakadwicaaiane || 31 ||

Then Indrajith attacked Hanuman with powerful arrows invoking efficacious

mantras. However it could not shake him.

Can future Brahma have fear of Brahmastra?

W fiwfiqm stigma t
a as arisen sfivifiaqfimgm n as n
athaastramuttamam vidheryuyoja sarvadu:saham ]
sa tena taadito harirvyacimtayanniraakula: ||32||

Then ‘Brahmastra' which is unendurable by anyone was used by lndrajith.

Hanuman unaffected by it thought thus.

Special Notes:

1. Even Devatas like Shiva and others cannot tolerate the ‘Brahmastra.‘
However Hanuman remained totally unperturbed by it. Where is the fear of
'Brahmastra‘ by the one who is future Brahma?
396 Shri Mahabharata Taalparya Nirmryrr

wwfieikmefiw:wqrgmr
emfiwqaitarirssm “tau
mayaa varaa vilanghitaa hyanekasha: swayambhuva: |
sa maananeeya eva me tatoatra maanayaamyaham ||33||

l have till now overlooked several of Brahma‘s boon. But he deserves

respect from me. | shall therefore respect this weapon.

Special Notes:
1. Vaayu is equal to Chatur Mukha Brahma in 'yoghyate.‘ He killed Simhika‘
although she possessed unassailable boon from Brahma to express to
the world that Brahma would not be feel disrespected by this act. He also
won over Lankini, Aksha Kumara who possessed boon from Brahma. Thus
he had overlooked Brahma‘s boon several times. However Brahma‘s post
is higher than that of Vaayu. It is therefore his duty to show respect to it.
Thus he enacted to have been subdued by the Brahmastra. He also had
other plans through this action.

iii ‘I W fit m mm: |
ali'setafiafiamwama ntvn
ime ea kuryuratra kim prahrishtarakshasaam ganaa: |
iteeha lakshyameva me sa raavanasca drisyate ||34||

Let me see what these raakshasa pleased thereby will do to me? I will
also be able to see Ravana.

Special Notes:
1. Hanuman wanted to see the raakshasas behairior. He also wanted to see
Ravana personally. l have to fulfill my duty as Rama's ambassador. l want to
see Ravana's relations and their reactions. lndrajith will take me to Ravana
if | get bound by the Brahmastra thought Hanuman.
2. Although Vaayu and Brahma are equal‘ in many respects though Hanuman
nullified the boons of Brahma several times, this time he decided to submit
himself to the Brahmastra.
Adhyaya-T 397

Messenger of Rama in the assembly of Rama's enemies

a miter WW m a r
was“ anew rm ll its ||
idem sameekshya baddhavat sthitam kapeemdramaashu te |
babandhuranyapaashakairjjagaama caastramasya tvat
l|35l|
Hanuman stood as if caught by the Brahmastra. Raakshasas wanted to
make him more immobile and tied some ropes around Hanuman. At that time
the Brahmastra disappeared.

Special Notes:
1. Raakshasas are stupid. They did not have faith in the Brahmastra. They
assumed that Hanuman will escape and therefore made sure he was bound
by some more rope. However this was degrading the Brahmastra.A'mantra’
will not have effect on those .who do not repose faith in it. Therefore the
'Brahmastra‘ which was sanctified by Brahma disappeared to reach back
Brahma's abode. Later it was not available for lndrajith to be used during
the war.
wageriarfiwfimwiaal
finfiiwmritrgeatatmr: "tail
atha pragrihya tam kapim sameepamaanayamshca te |
nishaacareshwarasya tam sa prishtavaamshca raavana: ||36|l

Then the raakshasaas caught Hanuman and brought himto Ravana. Ravana
questioned.

Special Notes:

1. Not only the raakshasaas but also Ravana mistook Hanuman to be an

ordinary monkey. This suggests their total ignorance.

Hanuman warns Ravens

an gafisfir mar =rr firaaitfizti 3mg I

altRa: tr WWW Marta u as u
398 Sin-i Mahabharlm Tantpnrya Nimaya

kape kutoasi kasya vaa kimarthameedrusham kritam |

iteerita: sa caavadat pranamya raamameeshwaram ||37l|

‘Hey Monkey. where have you come from’? Whose messenger are you?
Why did you perform such an act‘? 0n hering these questions hanuman bowed
to Sri Rama his master and began to reply.

Special Notes:

1 . Hanuman remembers the Lord in every step of his action. His true Bhagavad
Bhakti makes him perform action only to please the Lord. Thus he bows in
respect to Rama even before answering Ravana's questions. He had also
prayed earlier when he was about to fly across the ocean. This shows he is
a 'ruju' who is always on the right path. He is 'Shuddha bhaghavata
dharmaratha.’
wifigamgwfiwrerml
mfim liar."
avaihi dootamaagatam durantavikramasya maam |
raghoottamasya maarutim kulakshaye taveshwaram ||38||

Hanuman revealed his identity as Maruthi son of Vaayu, messenger of Sri

Rama who has the capacity to wipe out his entire clan.

Wfimmwfiwifl'el
WWW nun
na cet pradaasyasi twaran raghoottamapriyaam tadaa |
saputramitrabaandhavo vinaashamaashu yaasyasi ||39||

If you fail to return Sita at once to Sri Rama you are sure to be killed along
with all your friends and relatives.

Special Notes:
1. Hanuman's words indicate that destruction is imminent not only to those
who oppose Dharma but also to those who associate with such people.

ammfitmtjtmrarfil
W=firgmm "you
Adhyaya-‘l' 399

na raamabaanadhaarane kshamaa: sureshwaraa api l

virimcisharvapoorvakaa: kimu twamalpasaaraka: 1140"

Even Brahma, Rudra and other devatas are no match to stand before
destructive power of Sri Rama.s arrows! What to speak of you who have but
little strength.

nirfirrwmfigefiwltufitflil'rtl
W arrlarfi'imrwtvr: || v2 ||
prakopitasya tasya ka: pura:sthitau kshamo bhavetI
suraasuroragaadike iagatyacintyakarmana: ||41||

Even the greatdivine beings cannot stand before Sri Rama's angerwhose
power performs unimaginable feats. What to speak of you Ravana. Sri Rama
is beyond our spoken words and mind.

Special Notes:
1 . To become angry is not the quality of Sri Rama who is all merciful. However
to warn Ravana thatthere is a Supreme Being above all before whom his
heinous deeds will not go without severe punishment Hanuman used the
word ‘anger’ and it should not be construed as Rama's natural attribute.

Fire played with Hanuman‘s tall

:rltlfir inflafi m fiwfirrutz |

a gwmamfifi WW1 u vs ||
iteerite vadhodyatham nyavaarayad vibheeshana:
sa pucchadaahakarmmani nyayojayannishaacaran ||42||

Ravana humiliated by Hanuman‘s words ordered his 'raakshasaas' to kill

the monkey. On seeing this Ravana’s younger brother Vibheeshana dissuaded
Ravana from doing so because messenger should not be killed. So Ravana
ordered that his tail should be set on fire.

Special Notes:

1 . Vibheeshana said, ‘According to 'Dharma Shaastars' it is wrong to kill a

messenger. Moreover for a valiant Ravana who had won over several devas
400 Shrl' Mahabharata Taarparya Nimaya

and asuras, it was below dignity to kill a messenger. It is duty to defeat the
enemy who had sent the messenger. If the messenger is killed how will the
enemy know about Site? Because of this he would not attack us which will
deny us of fighting and winning over him. Therefore the messenger should
not be killed. However because this messenger did not behave like a
messenger but has also shown his enmity we can disfigure him by cutting
some part of his body‘. Ravan agreed to this suggestion and since the tail - -
was the prominent part of a monkey's body he ordered it be set on fire. He
also felt that Rama would be troubled by this act.

Wmmymgwnain
Wmawwatgmfi: uvtn
athaasya vastrasancayai: pidhaaya puccamagnaye |
dadurdadaaha naasya tanmarutsakho hutaashana: |l43||

Raakshasaas did as they were told. They wrapped the tail with cloth and
set it on fire. However Vaayu being friend onni had no effect on the tail.

Special Notes:
1. Fire needs wind to burn. Therefore wind is said to be friend of fire.
Hanumantha was Vaayu himself. Thus will fire burn his tail? Thus there was
no ‘effect of the fire on Hanuman‘s tail.
Hanuman had seen Sita. he also destroyed several raakshasaas. He also
wamed Ravana. He wanted to show thatAgni would not harm ambaSsador
of Rama. Thus he allowed the raakshasaas to set his tail on fire.
‘Agni devata‘ is far below in hierarchy than Mukhya Praana who is
Hanumantha. Moreover Mukhya Praana is also the indweller in Agni. Thus
Agni is subordinate to him and did not do any harm to Him.

Lanita fell prey to Fire on lllaruthi‘s tail

amt silfifiii a wet limes: l

iii-flaws manages at gfiq || vv u
mamarsha sarvaceshtitam sa rakshasaam niraamaya: I
baloddhatashca kautukaat pradagdhumeva taarn pureem ||44||
Adhyaya-T 401

Hanuman who is epitome of strength he stood untouched and allowed the

raakshasaas to meddle with his tail he was enthusiastically waiting to set Lanka
on fire.

Special Notes:
1. If Hanuman had grown to the size of a mountain none of the raakshasaas
could have dared to wrap his tail with cloth. Moreover Hanuman could have
easily with his foot trampled those who came near him to set the fire to his
tail. But he did not chose to do so. But he remained quiet only because he
wanted to burn Iankapuri. He also kept quiet when the raakshasaas took
him around in procession around the city.
2. When Brahmastra itself could not harm Hanuman what is to say of this 'fire?‘
Hanuman was silent only to carry out his plan of burning Lanka.

mafiagtngwhwfimi
mWsWfiam 1| we 1|
dadaaha caakhilaam puram swapucchagena vahnlnaa |
kritistu viswakarmmanoapyadahyataasya tejasaa |l45||

Hanuman burnt the entire Lanka with the fire on his tail. Although the entire
city was built by Vishwakarma, he did not stand the test of effulgence from
Hanuman.

Special Notes:
1. The fire on the tail was only a namesake. it does not have the capacity to
burn the city built by Vishwakarma, the divine architect. It is said to be
fireproof. ltwas Hanuman's effulgence that burnt Lanka.

mflflm:fl3l
maiimgfigarsfiqrnwfia "van
suvarnnaratnakaaritaam sa raakshasottamai: saha |
pradahya sarvasha: pureem mudaaanwitojagarjja ca ||46||

Hanuman having burnt the city which was gem studded along with the
raakshasaas was fully satisfied and roared like a lion.
402 Sim’ Mahabharata Taatparya Nil-Maya

amniagaairqufnfifimwsi
Hfitmmfl'tqifimmqfit ilvoll
sa raavanam saputrakam trunopamam vidhaaya ca |
tayo: prapashyato: puram vidhaaya bhasmasaad yayau |i47||

Having treated Ravana and his sons equal to a blade of grass, even in
their presence reduced the city to ashes and he departed.

Special Notes:
1. Meanwhile Hanuman expresses as though he is worried whether Ashoka
Vana was also burnt during this action. Vibheeshana‘s house was not burnt.
Hanuman was had such capability. yet he wanted to show the world the
calamity that could occur due to anger! Thus he playacted to be worried
and went to make sure that Sita was safe in Ashoka Vana.

Hanuman brought the Choodamani

film qwuiai' gT-l: Elm: 9W: |

W smtfiignig 931 afiliiaq u va ||
vllanghya caarnnavam puna: swajaatibhi: prapoojita: |
prabhakshya vaanareshiturmmadhu prabhum sameyivaan 1148"

After crossing the ocean again, and being honoured by his fellow beings,
then having enjoyed the honey from the garden of Sugreeva. went to see Sri
Rama.

Special Notes:
1. Hanuman climbed the Mountain named Arishta in Lanka and flew from there-
pressing it with his feet. it made the mountain sink into the earth. He returned
and was honoured by Angada and other monkeys.
2. Sugreva maintained a Madhuvana which was very dear to him. However
Hanuman and monkeys entered the Madhuvana to rejoice the successful
return of Hanuman with the good news. They destroyed the Madhuvana
and also chased away the guards of the Madhuvana. The Guards ran to
Sugreeva with the complaint. However Sugreeva having understood that
the monkeys were successful in their endeavor was not displeased at the
Adhyaya-‘l' 403

Choodamanl of Jagan matha was placed at the

feet of Supreme Lord Rama by Jivothama Hanuman
mi t ii .

mm:flfifltll
Wmmwfifiiw
Halfimwrfiawwflw “we ll
raarnam sureshwaramaganyagunaabhiraamam
sampraapya sarvakapiveeravarai: sameta: |
choodaamanim pavanaja: padayornidhaaya
sarvaangakai: pranatimasya cakaara bhaktyaa ||49l|

Having reached Sri Rama, the Lord of all Gods. resplendent with incalculable
attributes, and accompanied by the best of monkey heros, Hanuman placed
the 'Choodamani‘ (A crest jewel) 0n His feet and prostrated with all his limbs
soaked with deep devotion.

Special Notes:
1. To reassure Sri Rama that he had met Sita he narrated the 'Kaakasura's
story which was told to him by Sita which was a secret known only to Sri
Rama.

2. Hanuman successfully completed the task given by Sn‘ Rama and returned
and took all the monkeys who followed him to Sri Rama. Similarly,
Madhvacharya who is avatara of Hanuman will take his followers to God
and make them obtain His grace.

The Lord embraces Hanuman with full affection

well WW ‘imi-
uwfiarrraw lama fizfiql
WIFHRHIIWE WW
551m wrfilge: ll ‘to u
raamoapi naanyadanudaatumamushya yogya
matyantabhaktibharitasya vilakshya kincit |
swaatmapradaanamadhikam pavanaatmajasya
kurvan samaashlishadamum paramaabhitushta: "50“
404 Sim’ Mahabharata Taatparya Nimaya

Sri Ramachandra fully satisfied and moved by Hanuman's immeasurable

Bhakti unable to reward him befittine with any gifts embraced him signifying
that He has given himself (Swatma pradhaana) to Hanuman bestowing all
grace on him.

Special Notes:
1. Hanuman has absolutely no anticipation. He carries out his duties out of
pure devotion and love for the Lord. No gifts can equal his service. Therefore
Lord embraced him with affection which is the only expectation of Hanuman.
He also ‘gave Himself‘ which meant He would be in tune with Hanu man's
wishes.
:fi'r WWW
With-mafia
warm aim
W:
lti Srtmadaanandateerthabhaghavadpaadaviriclte
Shri Mahaabhaarata Taatparya Nlrnnaye
raamacharite hanumatpratlyaanam
(sundarakaandakathaanlroopanam) naama
saptamodhyaaya:
Adhyaya-S 405

SRIMADMNANDATHEERTHA BHAGAVAD PMDA PRANEETHA

SHRI MAHABHARATA TAATPARYA NIRNAYA
Sri Raama Charite Yuddha Kaanda Kathaa Niroopanam
Adhyaya B

This chapter describes Sri Rama's decision to cross the ocean and wage
war with Ravana. Having heard from Hanuman the details about his visit to
Lanka, Rama decided to leave for Lanka on a warfooting. Sri Rama riding on
Hanuman‘s shoulders and Lakshmana on Angada's shoulders, along with the
monkey army reached the shores of the South Sea. Sri Rama reclined on the
grass mat in anticipation that Samudra Raja would make way for Him to go to
Lanka. This was a mild way of persuading the sea before any harsh step was
taken.

At that time Vibheeshana came to join Sri Rama and fight against his own
brother Ravana who was 'adhaarmic'. Sugreeva and all others opposed
accepting him as he belonged to the enemy party. However, Hanuman stated
that Vibheeshana was genuine in his surrender and also Sri Rama said that
he would accept those who come seeking surrender at His feet. He also
confidently coronated him as king of Lanka as He was sure of the defeat of
Ravana.He blessed Vibheeshana that he would rule over the raakshasaas till
the end of the 'kalpa' and return to his abode finally.

Sri Rama then waited at the shores for three days and nights for 'Samudra
Raja' to give way. When ‘Samudra Raja‘ failed to do so Sri Rama threw His
angry glance at the ocean and aimed His arrow. Rama's side glance dried the
ocean. Samudra Raja came haste post haste with all the honors for Sri Rama
and surrendered to Him. Sri Rama then aimed the arrow which was strung to
the bow on the dry shores where there were several demons who fell prey to it.
Then that place was turned green making it useful for the rishis and mu nis to
live. '
406 Skrr' Mahabharata Taatparya Nimaya

Sri Rama got the bridge built by Nala assisted bythe vanaras. He crossed
the sea and landed cn Lanka. Ravana had made elaborate arrangements to
guard the four gates of the city. Rama also made appropriate distribution of
His army. Adetaiied description of the war is given in the chapter.

Rama sentAngada as ambassador. But Ravana did not pay heed to him.
Then Rama's army attacked from all the four entrance. Ravana sent lndrajith.
Prahasta and Vajradamshtra to west, east and south respectively and he himself
got ready to leave towards the North. Sri Rama sent Hanuman. Neela and
Angada against them and He himself left to face Ravana making Sugreeva
the leader. HanUman chased lndrajith. Neela and Vibheeshana confronted
Prahasta. Angada confronted 'Vajradamshtra. Dhoomra Nethra and Akampana
who had boons from Shive were killed by Hanuman.

Lanka was burnt once again. Kumbhakarna's scn Kumbha was killed by
Sugreeva. Nikumbha was killed by Hanuman. Shakuni, Yajnakopa,
Devataapana, Pramaadi. Shuka. Naarana. Suptagna, Devataapana were all
killed by Sri Rama. Ravana's sons Niranthaka was killed by Angada. Trishira
by Hanuman. Lakshmana cut the shoulders and head ofAthikaaya. However
he regained two heads and four hands.This process was repeated several
times. Finally Hanuman whispered that Lakshmana had to use his ‘Brahmastra'
to kill Athikaya. Thus Athikaya was finally killed by Lakshmana. Khara‘s son
Makharaaksha was killed by Rama.

Gaja Gavaksha. Gavaya, Gandhamaadhanaand kathana were troubled

by Ravana‘s arrows. Mainda, Vividha and jambhavan were also hurt similarly.
At that time Hanuman punched Ravana slightly. This itself made Ravana‘s ten
heads reel and vomit blood from all of them. He fell unconscious. After he
woke up he praised Hanuman ‘There is none equal to you who can put me in
such a condition’. Hanuman said that it was a sample punch. If he had really
hit. Ravana would not have tolerated it. Ravana in tum punched Hanuman to
exhibit his power. However Hanuman enacted as though he was affected.
Ravana thought that this was the right time to escape and ran towards Neela.

Neela showered arrows at great speed‘. Ravana shot 'agneyastra‘ at him.

However Neela being avatars of Agni remained unhurt by it.

Ravana then walked towards Rama. Lakshmana stopped him. Ravana

used an arrow given by Brahma to him which made Lakshmana unconscious.
Adhyaya-S 407

Ravana tried to pick him up to carry him away, By then Lakshmana regained
conscious and he remembered his 'moola' roopa' due to Sri Hart's aavesha
in him. Because of this Ravana was unable even to move him slightly. it is
because Sesha has thousand hoods. Bhoomi with all the seven ‘paathala lokas'
stand on one of His hood like a mustard seed. Thus his strength is unimaginable.
Yet Ravana kept trying. Seeing this Hanuman came flying and punched Ravana
once again on his chest. Ravana once again vomited blood from all the ten
heads and fell almost dead. Hanuman immediately picked up Lakshmana and
brought him near Rama. Sri Rama removed the arrow andstroked him with
His divine touch and relieved him of all the pain.

Sri Rama then called Ravana for a duel. When Ravana approached Sri
Rama on a chariot, Hanuman felt that his Lord should not be walking on the
ground and thus carried Him on his shoulders to fight Ravana. Sri Rama killed
Ravana‘s charioteer and the horses. He cut his weapons and his crown. Ravana
was astounded. Sri Rama asked him to go enjoy for sometime and come
back again.

Ravana now called for a meeting of the remaining ministers and decided
to wake up Kumbhakarna. They all somehow succeeded in waking him up.
Kumbhakarna on knowing the details asked Ravana as to why he created
enmity with Sri Rama? Ravana replied that ‘At times kings make wrong decision
reposing faith due to confidence of having strong relatives like him
(Kumbhakarna). Kumbhakama then crossed the fortress wall which was five
yojanas tall and swallowed Shatabali, Panasa, Shweta, Sampati, Dhurmukha,
and Kesari. He tumbled Kumuda, Jayanta, Nala, Gaja, Gavaksha, Gavaya.
Angada Sugreeva and Jambhavan threw big boulders and hillocks which simply
got powdered. Khmbakama caught one of the boulders thrown by Sugreeva
which was thrown back at him. He then pushed aside Jambhavan and Angada
and started running away with Sugreeva. At that time Hanuman became small
like a fly and chased Khumbhakarna. Raakshasas garlanded Kumbhakarna
and the water from the flowers made Sugreeva regain consciousness. He
immediately climbed and bit his nose and scratched his ears. Kumbhakarna
tried to trap him down. But Sugreeva escapedfrom in between the fingers.
Kumbhakarna threw a 'shoola' which was caught by Hanuman and destroyed.
He hit Hanuman. However Hanuman paying no heed punched him back.
Kumbhakarna fell unconscious. He then carried Kumbhakarna to Sri Rama.
Since the Lord had given a word to Jaya and Vijaya that He would kill them
personally, Hanuman did not attempt to kill Kumbhakarna.
408 Shrr' Mahabharata Taarpalya Nirnaya

Kumbhakarna kept swallowing both raakshasas and kapis as he

approached the warfieid. Lakshmana tried to stop him. However he did not
pay any heed. Sri Rama used very little strength and cut his hands and legs
and threw them in the ocean. Kumbhakama was huge made. But he had reduced
his size to live in Lanka. Now nearing his death he became his original size
and therefore Rama threw his body parts in water as there would be no space
in Lanka for his dead body!

Ravana sent lndrajith for war. He had performed certain ‘tantric homa‘ in
worship of Shiva and having got a magnificient chariot from the Home kunda
came riding 0n it. He stood in the skies invisible to anybody and threw ‘Naga
paasha' on all the monkeys. However Garuda appeared immediately and by
beating his wings freed everyone from the bond. Garuda does not have any
avatara. Sri Rama wanted to accept this service from Garuda in spite of
Lakshmana and Hanuman being with Him. Therefore he came in his moola
roopa itself to serve Sri Rama.

lndrajith once again performed 'abhichaara homa' to gain more strength

and returned to bind Lakshmana and other monkeys with another
'naagapaasha.‘ None of the weapons can harm Hanuman. However as per
Sri Rama's wish Lakshmana enacted to be affected by the 'naaga paasha.‘
Vibheeshana told Hanuman to get the 'mritha sanjeevini’ herbs from
Gandhamadhana Mountain. Immediately Hanuman broughtthe entire mountain
which was 50.000 yojanas away. The wind which blew from these mountains
brought the monkeys back to consciousness. Then Hanuman threw the mountain
back in its place. The mountain flew 50.000 ydjanas and got seated perfectly
in its place.

lndrajith once again performed certain 'abhichaara homas' and gained

‘sammohanastra.' Sri Rama then aimed His arrow at lndrajith. lndrajith, fearing
that Sri Rama could see him ran away. Sri Rama did not want to waste the
arrow which was already strung to the bow. Therefore He sanctified with
Vijnaastra' and threw it on the monkeys who had fallen unconscious. The arrow
touched all the monkeys softly and released them from their bondage.

lndrajith for the fourth time wanted to perform another homa. If he would
succeed fourth time then according to Brahma's boon he would become
invincible. Therefore Vibheeshana tells Sri Rama to kill him right then. Howaver
Sri Rama did not wantto kill someone who ran away from the field. Therefore
Adhyaya-S 409

he sent Lakshmana who went to the caves of Nikhumbile where lndrajith was
performing the homa and beheaded him.

Ravana realized that his end was inevitable. He then sent his core army
(moola bala) to fight against Sri Rama. It consisted of thirty six thousand
Mahauga sena. Due to Brahma's boon such a huge army could live in this
small island. The monkeys unable to bearthe sight of the army ran heiter skelter.
Sri Rama took infinite forms and within seconds destroyed the army.

Ravana then climbed the ‘pushpaka vimaana' and approached Sri Rama.
He came alsong with his ministers. They were killed by Angada and Sugreeva.
When Ravana approached Sri Rama Lakshmana stopped him. At that time
Ravana used the ‘sakthi ayudha’ which was given by Brahma to Maya who in
turn gave it to Ravana while giving his daughter Mandodari in marriage.
Lakshmana fell unconscious. Hanuman threwa mountain on Ravana. Ravana
fell unconscious vomiting blood. Lakshmana was brought near Sri Rama. Sri
Rama removed the weapon and asked Hanuman to bring the ‘Sanjeevini.'As
earlier Hanuman did so. It brought back Lakshmana to life. The mountain was
thrown back to its place. All the monkeys who had died also came back to life.
However the raakshasas did not benefit from this because their bodies were
thrown into the sea as per instructions from Sri Rama.

When Ravana approached in his aerial vehicle, Indra sent his chariot from
the heavens. Sri Rama sat in it and cut off Ravana's tenh heads. However
when the heads grew again Sri Rama aimed His arrow on Ravana's chest
which was harder than ‘Vajrayudha.' It pierced Ravana’s chest and made Ravana
tumble from his vehicle falling dead.

Brahma and other Devatas hailed Sri Rama. They said that this was
impossible by anyone else except Sri Rama.

After Ravana was killed Shiva challenged Sri Rama to tight since he had
killed his devotee Ravana. At that time Rama got his arrow ready to aim at
Shiva. However, Shiva realized his mistake. Then fire ordeal was pretended
for Sita. Sita returned from Kailasa. Sri Rama also brought His father Dasharatha
from the heavens and gave His darshan to him.Sri Rama returned to Ayodhya
in an aerial vehicle with Vibheeshana and all the monkeys. Sri Rama was
coronated. He favoured all suitably. Hanuman asked only for uninterrupted
devotion to Sri Rama.
410 Sin-f Mahabharata Taatpargra Nfrrlaya

Ravana due to Brahma's boon had gained victory over the three worlds.
Vaali could win over him because he was a ‘kapi.’ However, only Sri Hari with
His natural intrinsic strength won over Ravana overlooking even Brahma‘s boon.
Similarly Hanuman also had caused pain to Ravana with just a slight punch.
Only Sri Rama and Hanuman wn win over Ravana with their intrinsic strength.
That is why Hanuman would be honoured with the post of Brahma in the future
kalpa. Rama.

When this part of Taatparya Nimaya is read one wonders why Acharya
Madhva narrated the other pans of the Ramayana in a nutshell while elaborating
on the war so much? Most of the chapters contain only 50 to 60 slokas while
this chapter includes 248 slokas. It is surprising because Acharya always
conveyed his thoughts in a capsule. Although he does not use many words
each letter of Acharya is pregnant with meaning. Each word has a special
interpretation. However this is a ‘nirnayathmaka'- a conclusive work. It ls a
work for contemplation. In the first three adhyayas, tarya has elaborated on
Dwaita siddhanta. He has brought out the tenets of 'tatva vaada’ with appropriate
quotes from Vedas, Puranas. Mahabhaarata and establiseded his points.
Therefore although he has the capacity to pin down the entire ocean in a drop
yet 'Yuddha kanda' has been elaborated byAcharya to a great extent to bring
these tenets virtually which can strengthen the facts to the reader.

Narayana is Supreme

Gaganam gaganaakaaram saagaram sagaropamam

Rama ravana yuddhe Rama Ravana eva ca ll

This sloka is very popular. If fight between Rama and Ravana has to be
described it has no comparison. It can be compared only to this same fight.
That means the fight was so dreadful. This proves that there is none equal or
higher than Rama. Can the Lord's fight be compared with any other fight. It een
never be done. Lord can be compared only with Him and none else. This
establishes His supremacy and greatness.

All the Devatas were part of it

Several Devata's were born at various places before and after Lord's avatara
on Earth. They served him in various ways and became blessed. They were
not only born as humans, monkeys but as trees, herbs which are described in
Adhyaya-S 41 l

Yuddha kanda.According to Brahma's boon only humans and monkeys were

needed in killing Ravana. Garuda who had no avatars also came and served
Sri Rama during the war and became blessed. Although the Lord does not
need the help from any of them they took part to be blessed by the Lord.

Strength has to be intrinsic. That strength which is used in serving the

Lord is true strength.

This aspect that has been told in the first three chapters can be practically
seen in Yuddha kanda. Sometimes Raakshasas strength seem to be higher
than the Devatas. However it is of no use. Their strength is not intrinsic. it is
due to boons. Moreover it does not help in Lord's service.

If strength that is obtained with the help of boons ls used against a higher
ranking person it results in death

We can see several episodes that tell about the hindrance caused by several
people to Hanuman which cost their lite.

When Devatas take avatara on the Earth, theirstrength is reduced compared

to their 'moola roopa.’ However Vishnu and Vaayu are exceptions to this rule

Even characters like Lakshmana lose their strength before Ravana. Only
when he remembers his original form then he is able to regain strength along
with the special presence of the Lord. During such times even Ravana is unable
to carry him. Such circumstances can be seen in Yuddha Kanda. This rule is
not applicable to Vaayu and Vishnu. Therefore the strength of Sri Rama and
Hanuman did not diminish even slightly. They had the same strength which
was in their original roopa.

Taaratamya is basic tenent of ‘Tatva vaada'. It is in reducing order. There

are two types- one relating to Devatas and other to Daityas. It is essential to
know both. They are classified as groups.

In Yuddha Kanda we can see the hierarchy of both groups. During the war
we can see that those 'Devatas' who were with lesser attributes needed the
help of higher ranking 'Devatas‘ during crisis which helped them gain victory.
This hierarchial order is also seen among the 'Daityas.’ This is also clear when
the 'Daityas' who have strengthened themselves with boons have to be defeated.
4l2 Shrr' Mahabharata Taalparya Nl'maya

Three types of ‘jivas'

Ravana Khumbkarna and Vibheeshana were brothers. However

Vibheeshana's actions and thoughts were totally different. He had not mistaken
Rama to be a mere king but knew Him to be 'saakshaath Narayana.‘ He tried
to prevent Ravana from his atrocities. He had reposed faith in God. It is the
quality of a ‘saatvika jiva.‘

For Kurnbhakarna it would suffice if he got enough food and then he would
go into slumber. When Ravana woke him up for help during the war he
understood the real situation. Although he did not perceive Rama as Divine he
understood him as a powerful king. He advised Ravana that it was not wise to
harbor hatered towards the powerful. He also said that Ravana's actions were
unjust. However he yielded to Ravana's pressure and agreed to fight. This is a
'raajasa jiva.‘

Ravana was stubborn even from the beginning.'Cheat and deceive‘ were
his inborn quality. He always harbored hatred towards 'sajjanas.’ He did not
respect Brahmins. He was selfish and could do anything to fulfill his 'kaama'
He had unwanted desires. He disregarded those who spoke words of wisdom.
Stealing. cheating. hoodwink, deceiving were all in born in him. These are
qualities of a 'taamasa jiva.‘

Jivadhwaya. siddhaanta - "Two jivas in the same body

When Ravana and Kumbha Rama's character is analyzed, it is seen that

they have accepted their mistakes at times. They at times appear to lean towards
‘goodness’ but soon they change their stand. What is the reason?

When this is studied in the light of Sri Madhvacharya's tenets one can
understand the concept of ‘jivadwaya'. They were Jaya and Vijaya door keepers
of Vaikunta who had taken birth in the 'raakshasa‘ clan due to curse by Sanakaadi
mu nis. They are now born as Ravana and Ku mbhakama.

All the good talk is the quality of a 'sajeeiva‘ and the wicked talks of a 'durjiva.‘

‘Pancha Bheda‘ is the nerve of ‘tatva vaada.’

in Yuddha kanda it is seen that several monkeys took part in the war. However
although grossly they all looked same each one's capacity, strength, knowledge
Adhyaya-S 4l3

but also their looks differed. This was also seen among the ‘raakshasaas.' lt
shows 'jivajiva bheda.‘

There were several mountains, fortresses, and several non living things.
There were several people living there. ‘Jiva' has 'iccha shakti' (to desire)
'kriya‘ (actions) and 'prayathna‘ (effort). However the 'jada‘s do not have this
quality.This is 'jada jiva bheda.’

There were several mountains in Lanka itself. However Hanuman was asked
to fetch ‘sanjeevini' from Gandhamadhana' hills from the Himalayas. Even among
the herbs that were brought some could bring back the dead to life. Some
could heal wounds. Some could rejuvenate. There was also difference in the
weapons used. Certain weapons were more powerful than others. Certain
weapons cut, certain pierced. ln this manner there is difference from one ‘jada
and the otherjada — 'jada jada bheda‘

None could match Rama in strength. Ravana however strong he was was
defeated by Rama. Even Ravana and Kumbhakama were no exceptions. This
is just a very small example. How can any ‘jiva' with its insignificant qualities
stand before Lord Rama who is full of infinite auspicious qualities? Can a fire
fly and Sun be compared? 'jiva Eeshvara bheda’

Similarly the difference between 'jada and Eeshvara' goes without mentioning.

Vaayu is 'Jivottama'

We can comprehend this fact by studying the character of Hanuman. His

personality can be understood in relation to guna, (qualities) bala (physical
strength)jnana (knowledge) dhairya (courage) sthairya (tenacity to complete
what has been started) viveka (intelligence) samaya prajna (common sense)
‘doora darshitva‘ (farsightedness) parakrama (valor) and to top it all ‘daiva
bhakti‘ (unsullied devotion) and tyaga (renunciation). Sri Rama's words stand
testimony of these qualities. It is crystal clear that there is none who can equal
Hanuman in devotion to God as well as in Vairaghya.Throughout the war there
were several occasions when the monkeys who were avatara of Devatas faced
defeat. Each time it was Hanuman who came to their rescue and protected
them. He has protected their lives. When all the monkey army fell unconscious
Vibheeshana came there with Hanuman. Jambavan had also fallen and was
moaning in pain. Vibheeshana asked Jambavan whether he was alive.
414 8hr! Mahabharata Taalparjyu Nirrraye

Jambhavan whispered that he was alive andsays a very significant statement

that ‘lf Hanuman is alive then we are saved.‘ He also said, ‘if he is not there
then we are all dead.‘ Yes, Hanuman is ‘Jivottama.’

Being in service of the higher-ranking will never go waste

Trljata in spite of being a 'raakshasi‘ she served Sita with deep reverence.
She protected Sita several times from the troubles of other 'raakshasis.‘ She
talked pleasntly with Sita and brought solace to her. Therefore she is said to
be a good soul in spite of her birth in this clan. Therefore we can understand
that the ‘jiva's' ‘yoghyate' (fitness) is an important aspect and not the
classification to where it is born. It is said that Trijata later is born as Subhadra,
Krishna's sister during Dwapara Yuga. Therefore serving those of higher
yoghyate can fetch good births in future.

Good Attributes count - Not the race

This aspect can be seen in Mandodari. Although she belonged to the

'raakshasa' clan she had divine attributes. (She is 'Maya's daughter) She tried
to correct Ravana in every step. She warned him of the consequences of desiring
others‘ wealth and wo'men. But she remained faithful to him. Therefore she
finds a place among the five great women who are remembered everyday in
the moming - Ahalya, Draupadi Sita Taara Mandodarl tataa pancha kanyan
smaren nithyam maha paataka naashanam.
416 Shri Mahabharata Taal'parya Nr'rnaya

Sri Raghavendra Swami Viracita

Shri Mahabharatataparyanirnaya
Bhavasangraha:

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sindhum dakshinamaagato
dasha mukha bhraatrishtado abdhya aarthito
badhvaa setumavaapya',.raakshasapureem sainyai:
kapeenaam yuta: |
hatvendraadhyari khumbakarnadashakaadeenraakshasaan
jaanakeem
aadaayaapya pureem svaraajyapadaveem praapto
avataadraaghava: |8|

May Lord Raghava, who arrived at the southern ocean;

(The Lord who) pleased Vibheeshana, the brother of ten-headed
Ravana, by giving him refuge and promising him the kingdom of
Lanka;
(The Lord who) built the bridge to Lanka as requested by the God
of the ocean;
(The Lord who) reached Lanka;
(The Lord who) accompanied by the armies of the monkeys,
kiiled the demons (such as Indrajit, Kumbhakarna, Ravana, and
others);
(The Lord who) brought JanakiI and procured the crown of,
His own kingdom;
(May this Lord) protect us
Adhyaya-S 417

Adhyaya 8

(surrender of Vibheeshana, buiio'ing of the setbu, beginning of the war,

destruction oiAthikaaya and others, killing of Kumbnakarna, bringing the
Sanjeevini parvata, Kiiiing of lndrajit, destruction of Raavana, coming of
Seeta, Raamapattaabhisbeka, honor for Hanuman )
Sri Rama's Dlgvilaya to Lanka

rilfirfivnmiaataaiflmsm lmr

shrutwaa hanoomaduditam krutamasya sarvam

preeta: prayaanamabhirochayate sa raama: |
aaruhya vaayusutamamgadagena yukta:
saumitrinaa saravija: saha senaya aagaat ||1||

Having heard the details of everything said and done from Hanuman, Sri
Rama pleased thereby wished to start (to Lanka). Riding on Hanuman‘s
shoulders, accompanied by Lakshmana riding on Angada's shoulders and
along with Sugreeva proceeded with the army.

Special Notes:
- 1. Sri Rama sat on Hanuman‘s shoulders and Lakshmana on Angada‘s
shoulders. Sri Rama is always ‘Vaayu vaahana'. It is indicated with the
usage of the word ‘Vaayusutam’. Angada is avatara of Chandra. Lakshmana
is avatara of Sesha who was Rudra in the earlier kalpa. He was Chandra
Shekara. lt is interesting to note that he who was Chandra Shekara was
riding on 'chandra avatara’ Angada.
. Sri Rama as Dharbhashayana

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 418 Shrr' Mahabharata Taarparya Nirnaya

sampraapya dakshinamapaamnidhimatra deva:

shishye jagaclgurutamopyavichintyashakti: |
agre hi maardavamanuprathayan sa dharmam
panthaanamarthitumapaampatita: prateeta: "2|

After reaching the southern ocean. the Lord though the most renowned world
teacher and of inconceivable power, lay there on a layer of 'darbha grass’ to
beg the ocean to give way, showing thereby the righteousness of gentle methods
at first.

- Special Notes:

1. First gentle methods have to be used to communicate. However if it fails

due to wrong conclusions by the opponents ‘as weakness‘ only then
punishment has to be resorted. This is ‘Raaja Neeti.‘ (law in politics). in
order to teach this lesson to the world Sri Rama lay on the ‘Dharbha grass’
as though requesting the King of the ocean to give way to him to proceed to
Lanka. Not because Rama was incapable. Sri Rama's power is invincible.

Coming of Vihheeshana

ammtrfi'tfismmitfi
Watl'tamtswqmelat
“witsfitfiqqarlalauntlau
washmmtriaugniaq "all

tatra aaiagaama sa vibheeshananaamadheyo

rakshazpateravarajo apyatha raavanena l
bhakto adhikam raghupataaviti dharmanlshtha-
styakto jagaama sharanam ca raghoottamam tam ||3||

At that time a raakshasa by name Vibheeshana came there. He was

Ravana's brother. He was greatly devoted to Rama and was abandoned by
Ravana as he was steadfast in righteousness. He sought refuge in Rama.

Special Notes:
1. Ravana was angry with Vibheeshana because he advised him to return
Sita to Sri Rama. Therefore he abandoned Vibheeshana.
 Adhyaya-S 419

2. Prahalada was ‘devotee of Hari‘ and just for this reason his father
Hiranyakashipu disowned him. Similarly Vibheeshana was devotee of Hari.
The same Hiranyakashipu was now Vibheeshana's elder brother. He could
not tolerate Vibheeshana's devotion to Sri Hari and thus abandoned him.
Th us he committed the grave mistake.

Jaambhavaan and other: were not happy

to accept Vibhaeshana Into their fold

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mmenswfiwslfifiaiiaa: || v ||
brahmaatmajena ravijena balapranetraa
neelena maindavividaangadataarapoorvai: |
sarvaishca shatrusadanaadupayaata esha
bhraata aasya na grahanayogya iti sthirokta: ||4||

As having come from the enemies camp and also being brother of their
enemy, he was unhesitatingly declared unfit for association by Brahma's son
Jaambhavan, Surya‘s son Sugreeva, commander- in -chief Neela, Mainda,
Vividha, Angadha and Taara and all others.
Hanuma agreed to accept Vibheeshana

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atra aaha rcopamaparam baladevataayaa:
graahya: sa esha nitaraam sharanam prapanna: |
bhaktashca raamapadayorvinashishnu raksho
vijriaaya raajyamupabhcktumihaabhiyaata: ||5||

Hanuman who was none else than another form of Vaayu who is embodiment
of strength said in this connection that he (Vibheeshana) certainly deserved to
mur i -v._.._-,

be accepted (forthe reason) he has sought refuge in Rama and was greatly
420 Shrl' Mahabharata Taatpar'ya Nirnaya

devoted at His Feet and had come here desirous of enjoying the kingdom (of
Lenka) knowing for certain the quick destruction of Raakshasa Raavana.
Hanuman perceives what Sri Hari perceives

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mauqafizfiawarifi nau
ityuktavatyatha hanoomati devadeva:
sangruhya tadwacanamaaha yathaiva poorvam |
sugreevahetuta imam sthiramaagrahishye
paadaprapannamidameva sadaa vratam rne ll 6 ll

0n Hanuman speaking thus, the Lord cf the Devas accepting his (Hanuman‘s)
words just as he had done earlier for the sake of Sugreeva said, 'I shall certainly
accept him who has fallen at my feet. This is always my vow.‘

Special Notes:
1. ‘You have killed Vaali and handed over the kingdom to Sugreeva who as a
devotee surrendered to You.‘ Knowing this Vibheeshana also is sure of
Ravana's destruction and thus approached and surrendered to You to obtain
the kingdom. At Lanka he prevented Ravana from killing me saying that it_
was not moral to kill an ambassador. Even now he has come here
abandoned by Ravana for having advised him on righteousness. Therefore
he can be accepted into“cur army.‘ When Hanuman spoke these words Sri
Rama agreed without a second thought just as He did in the case of
Sugreeva also. This is described by Sri Purandara dasa as: 'Hanumana
matave hariya Matavu' Hariya matave Hanumana Matavu'
It is the vow of Sri Rama to protect those who surrender to Him, says Valmiki
Ramayana.
‘sakrudeva prapannaaya tawaasm'eeti ca yaachatel
.abhayam sarvabhootebhyo dadaamyetad vratham mama ||
V. Ramayana 6.18.33

2. Jambhavanta and others noticed only his outwardly relationship that he

belonged to the enemies camp. However Hanuman could identify his inner
Adhyaya-B 42 l

capability (swaroopa yoghyate). That is why while other devathas outlook

is not always total while Vaayu deva possesses complete knowledge all
the time.
Greatness of Srl Rama

Wififiawéfiwfi u e ||
sabrahmakaa: suraganaa: sahadaityamartyaa:
sarve Sametya ca madangulicaalane apl l
neshaa bhayam na mama raatricaraadamushmaa-
cchuddhaswabhaava iti cainamaham vijaane ||?||

All the Devatas together along with demons and mortal beings join together
headed by Brahma and others will be unable to move even my finger. l have no
fear from this 'raakshasa.'And besides I know him well to be of guileless nature.

Special Notes:

1. This sloka is reassuring to Rama's devotees because he promises not to

let them down on any account. Vibheeshana, Kabandha, Viraadha
surrendered to Rama and were uplifted while Shoorpanaka, Maareeca.
Ravana and others did not submit and were destroyed.
Rama goes to the extent of saying, ‘Leave alone Vibheeshana, even if
Ravana surrendered to Him he would be forgiven. Ramayana says,
ananyainam harisreshta dathamasyaabhayam mayaa |
Vibheeshano va Sugreeva yadi vaa Raavana: swayam ||
Vihheeshana is crowned king of Lenka

wafiamwzaem || a n
422 Sim‘ Mahabharata Taamarya_Nirnaya

ityuktavaakya uta tam swajanam vidhaaya

raajye abyashecayadapaarasusattwaraashi: |
matwaa trunopamamashoshasadantakam tam
rakshazpatimtwavarajasya dadau sa lankaam ||B||

So saying Rama accepted Vibheeshana at his service and coronated him

on the throne of Lanka. Rama being of unlimited natural strength equated His
enemy who was ‘nothing but ‘Death' for all ‘good people‘, to a blade of grass.
Thus He promised Vibheeshana the throne.
Vlbhoeshana was blessed to be 'Cheoranjeavi'

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kalpaantamasya nishtcaari patitwapoorva-
maayu: pradaaya nijalokagatim tadante |
raatrltraye apyanupagaamlnameekshya so abdhim
chukrodha raktanayanaamtanayunjadabdhau ||91|

Rama blessed Vibheeshana with longevity till the end of the 'Kalpa' (one
day in Brahma's age) and also made him the soverign of the Raakshasa kingdom
and at the end of it he would attain His own kingdom.

Seing that the ocean God (Varuna) had not appeared before Him even
after three nights, Rama became angry and His eyes red glanced towards the
ocean.

Special Notes:
1 . Kalpa does not mean the hundred years of Brahma. lt is one day of Brahma.
(dina kalpa) Vibheeshana obtains the kingship of Lanka during Vaivasvatha
manvantara and at the end of Caturmukha‘s day he wit! go to Brahma Loka.
Varuna surrendered to Rama's fury

ashram: ‘ma ,
anti awrgmttfi agmfiafi: |
Adhyaya-S 423

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sa krodhadeeptanayanaantahata: parasya
shosham kshanaadupagato danujaadisattwai: |
sindhu: shirasyarhanam parlgruhya roopee
paadaaravindamupagamya habhaasha etat ||10||

The angry fierce side glance of Sri Rama who is the Supreme Lord dried
the ocean along with its flora, fauna. The demons residing there were distressed.
Samudra Raja appeared before Sri Rama carrying things for worship of Sri
Rama and said.

Special Notes:

1. By splitting the word ‘Ar+hanam' instead of saying ‘Arhanam' it indicates

that not only Samudra Raja but aiso the 'pooja articles’ carried by him on
his head were trembling in fear. Sri Rama had aimed His arrow at Varuna.
The fierce burning side glances of Sri Rama dried up the ocean which
made Varu na petrified.
2. Sri Rama's anger was a drama says 'Satya Dharma vyakhyana' (9.9.20)
It can be said that this is no great feat for Sri Rama whose sheer side
gianoe destroys the entire creation!

Varuna‘s prayers to Srl Rama

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tam twaa vayam iadadhiyo na vidaama bhooman

kootasthamaadipurusham jagataamadheesham |
twam sattwata: suraganaan rajaso manushyaan-
staarteeyato asuraganaanabhitastathaasraa: ||11||

Oh Sri Ramachandra You are absolute in Time Space and Qualities! You
are 'nirvikaara' (changeless) 'Aadhi Purusha' and Master of the entire Universe
424 Shri Mahabharata Taarparya Niruaya

— 'Jagadodeya'. It is difficult for ordinary souls like us to understand you. You

have brought into being Devas with ‘Satva guna‘ Manushyas’ with ‘Rajo guna‘
and ‘asuras' with ‘Tame guna.‘
(The first three lines of this sloka is from Bhagavata 9.9.96)
Varuna prayed for building the Sethu

‘mi we “lifauamfliré
MW afit qatlrl
‘itfili will it Izmir fiarh
nwihrfifiqafiaiagilanrgn’ n as ||
kaamam prayaahi jahi vishravaso avameharn
trailokyaraavanamavaapnuhi veers patneem |
badhneehi setumiha ta yashaso vitatyai
gaayanti dlgwijayino yamupetya bhoopaa: ||12||

0h the Valiant! Proceed as perYour wish, Destroy that Ravana who is causing
destruction to the three worlds. Get your wife Bulid a ‘sethu' across the ocean.
It will bring glory to You. All the kings who leave for war will come to see it and
praise ypour glories.

Special Notes:
1. This sloka is from Bhagavata (9.9.97)
2. If all kings establish victory over kingdoms within the boundaries of the
ocean, it is Sri Rama who crossed even the ocean to establish victory.
3. Varuna says, 'Sri Rama You have created Devathas with Satva Guna and
Manushyas with rajo guna and Asuras with Tame Guna. However l am a
devatha. But l have erred like an asura with tamo guna. But it is not my
intrinsic nature. l was influenced by the asuric forces. There are some asuras
midst the ocean. Thay are troubling. Therefore kill them. Kill Ravana and
other asuras with him.
If Varuna lS said to have erred it would contradict his earlier action of sending
the Mainaka to help Hanuman rest on his way to Lanka. Therefore Varuna’s
words have to be interpreted‘In the above manner. MoreoverSathya Dharma
vyakhyana says the reason why varuna made Sri Rama angry which would
destroy the wicked who were residing in the ocean. (Rama. 6.22.48)
Adhyaya-S 425

4. Varuna realized the Supreme nature of Rama and wanted the world to know.

Rama's extraordinary ways of destroying Asuras

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ityuktavamtamamumaashwanugruhya baanam
tasmai dhrutam ditlsutaatmasu chaantyajeshu |
shaarvaad varaad vlgatamrutyushu durjayeshu
nihsankhyakeshvamucadaashu dadaaha sarvaan l|13||

Sri Rama immediately blessed Vamna who spoke thus and the arrow which
was meant for him was now aimed at the several asuras who had obtained
boons of becoming invincible from Maharudra and killed them.
Building of the Sethu
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Hammett“ || av ll
krutverinam tadatha moolaphalaani chaatra
samyag vidhaaya bhavashatruramoghaceshta: l
baddhum didesha suravarddhakinoavata aararn
tajjam nalam harivaraanaparaamshca setum ||14||

Sri Rama helps in overcoming ‘samsaara' His actions are distinguished.

The dry land which was there was made fertile. He made tubersI roots and
fruits grow there. Nala was avatar of Vishvakarma ‘Divine architecht' and was
born from him. Rama ordered him and other 'kapis‘ to build the ‘sethu.’
Special Notes:

1. As Rama did not want to waste the arrow that was already strung to the
bow, asked Varuna where to aim it. Varuna said that there was a dry area
in the ocean called ‘Dukoola' There lived several raakshasaas born as fisher
426 Sbrl' Mahabharata Taaltparya Niraaya

men. They were invinsible due to boon from Shiva. They troubled good
people who came to the seashore fora bath. Varuna wanted Sri Rama to
destroy these asuras and enrich the area with vegetation which would help
several rishis to perform their ‘saadhana.’ Sn‘ Rama did as He was told.
2. Agastya Rishi is said to have dried the ocean with just a sip of water. At that
time he had told Samudra Raja that in future Nala would be building a 'sethu'
across the ocean and at that time asked Samudra Raja not to sink the
boulders which were thrown into it. Thus Varuna prayed to Sri Rama that
Nala should build the ‘Sethu'.

Crossing to Lenka

‘MW:
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dammew || 2a u
'badhwodadhau raghupatirvividhaadrikootai:
setum kapeendrakarakampitabhooruhaangai: |
sugreevaneelahanumatpramukhairaneekair
lankaam vibheeshanadrusha a aavishadaashu dagdhaam’ "15"

Sri Rama got the ‘sethu' built with several boulder peaks from mountains
where the trees were uprooted by the ‘kapis.' Along with Sugreeva, Neela.
Hanumantha Rama moved towards Lenka which was burnt, in the direction
guided by Vibheeshana. (This sloka is taken from the Bhagavata 9.9.98)
Special Notes:
1. When the Kapis approached the mountains, the abhimaani Devatas on
their own gave their boulders from their crest to fulfill Rama's work. Hanuman
went to Meru Mountain Catunnukha Brahma himself gave one of its crest
and when it was thrown into the ocean it began to float. (Mahab. 3.284 .42).
Nala completed the work in five days. 14, 20,21 ,22,23 yojanas were built
respectively in five days. Sri Rama with Vibheeshana's guidance entered
Lanka. Vi bheeshana with his ‘gada' and four assisitants went ahead. Sri
Rama was carried by Hanuman and Lakshmana by Angada as they moved
ahead with Vlbheeshana. They climbed a mountain on the outskirts of Lenka
by name Suvela. Devatas rained flowers at that time.
Adhyaya-S _ 421‘r

Ravana trembled

firnliwtismmammem
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filwarvlifisitafilgém: ll tit 1|
praaptam nishamya paramam bhuvanalkasaaram
nihseemapaurushamanantamasau dashaasya: |
traasaad vishannahrudayo nitaraam babhuva
kartavyakarmavishaye ca vimoodhacetaa: |l16|l

On hearing the coming of Rama who was the most valiant and unsurpassed
and who had infinite powers and supreme, Ravana became terrified and
becoming worried was unable to decide on further actions.

Special Notes:
1. Earlier Ravana had heard from Shaardoola raakshasa that Sri Rama slept
on Darbhaasana for three days on the seashore and therefore sent a
raakshasa by name Shuka to Sugreeva as an ambassador. He told
Sugreeva. Shoorpanaki‘s nose and ears were cut by Rama and as revenge
Ravana abducted Sita. Rama was human. However you are king of
monkeys. What kind of relation you hold with Rama? Why do you want to
support a man who has committed a crime and thus betray Ravana? The
kapis on hearing this begin to torture him but was stopped by Rama and he
was sent back to Ravana. Then Ravana sent Suka Sarana as spies who
entered Rama's army disguised as monkeys. However Vibheeshana
identified them. The kapis wanted to kill him. They surrendered to Rama
who released them. They informed Ravana about the Kapi sena.

When hundred is multiplied by one lakh it becomes a orore. When a orore

is multiplied by one lakh it becomes 'Shanku'. When ‘shanku' is multiplied
again by one lakh, it becomes ‘Maha Shanku.‘ in this manner of multiplication
one gets counts such as 'vrunda' ‘Mahavrunda' ‘Padma' ‘Maha Padma'
'Karva' Maha Karva' ‘Dhooli' ‘Mahadhooli' 'Samudra' 'Mahaugha.‘ One
Mahaugha =1 OAocording to this calculation there were One orore Mahauga,
one Samudra, hundred Karva, one thousand Maha Padma, Hundred
Padma, One thousand Maha vrunda, Hundred Shanku, and one orore
thousands kapis in the army. Although Devatas are said to be 33, crores in
428 Shrr‘ Mahabharata Taalparya Nirnaya

number, their amshas are infinite. They were born as kapis. When these
Kapis were multiplied by a 'Mahauga‘ the total strength of those kapis was
the strength of Hanuman. Ravana heard this and became horrified beyond
words.
2. Shabari, Sarabangha and several others who heard of Rama's coming
were overjoyed. They waited to receive Rama. This was because they
were fulfilling their duties in the n'ght way and they had nothing to be scared
about. However Ravana was terrified. This was because he had done wrong.
One who has done wrong fears his master while one who has not committed
any wrong need not fear. He also knew that Rama was capable of punishing
him even when he heard that 'sethu' was being builtacross the ocean.
Angada as Messenger
WWW-inertia?
Wswgarsqaal
ammaaflaaihfirqt
wategtamgmfi'm u 2w ||
prasthaapya vaalisutameva ca raajaneetyai
raamastaduktavachane apyamuna aagruheete |
dwaaro rurodha sa chatasra udeernasainyo
rakshahpate: pura udaaragunah paresha: i|17||

Sri Rama being unsullied and Supreme master followed the po,itical
formalities and sent Vaali's son Angada as royal messenger. When Ravana
did not heed to Angada's words Sri Rama with his high class army sealed all
the entrances from four directions.

Special Notes:

1. As per the formalities before declaring a war, a messenger has to be sent

for peace talk. However it was known fact that Ravana would not accept
this offer. Yet it was 'raja dharma.‘ Therefore as per the guidance from
Vibheeshana. Rama sent Angada as the messenger. Angada went and
lengthened his tail and coiled it around to a height more than Ravana's
throne and sat before him. He demanded Ravana to return Sita and
surrender to Sri Rama. He said that if he does so Rama would forgive him.
Raakshasaas came to catch him. HoweverAngadajumped high and swung
Adhyaya~8 429

his hands and legs making everyone fall. He destroyed the royal court and
retumed.
2. The main reason Angada was sent as messenger by Sn‘ Rama was that he
was not only Yuva Raja, but also Vaali's son in whose hands Ravana faced
defeat earlier. Ravana was astounded on knowing Vaali‘s strength and
therefore he had made friendship with him. Therefore to indicate Ravana
that even such a Vaali fell to a single arrow of Sri Rama and thus he was
absolutely of no significance to Srl Ramachandra Angada was sent sending
warning signals to Ravana. This tone is brought out by Acharya Madhva
through the usage of the word 'Vaalisutarneva'
3. Rama sent four sets of army to different directions. Under the leadership of
Hanuman, Pramaathi, Pragasa were sent to the west, Mainda Vivida along
with Neela were sent towards East. Gaja. Gavaaksha along with Angada
were sent to South and Rama Himself along with Sugreeva went towards
the North entrance. Susehana and other such chief heads of the army
attacked from all directions. Many more were assembling on the hills of
Suvela. Many were on their way on the 'sethu' and several kapis were still
on the shore waiting to come!
Ravana came for war
mifii-lnanssfiittgi
Errtrmtriifirgi'fimggsqi

irrrrliwemfitmwwilnnnnq || u ||
dwaaraam nirodhasamaye sa didesha putram
vaaraampaterdishi sureshwarashatrumugram |
praacyaam prahastamadishad dishi vajradamshtram
pretaadhipasya shashinah swayameva chaagaat ||18||

When Sri Rama attacked from four sides of Lanka Havana sent his son
lndrajith whose vaiour frightened to the enemies to the West entrance. To the
East he sent Prahasta and Vajradamshtra to South and he himself went towards
the North.
Srl Rama attacked Ravana

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430 Sim‘ Mahabharata Taaarya Nirnaya

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vijnjaaya tat sa bhagavaan hanumantameva

devendrashatruvijayaaya didesha ca aashu |
neelam prahastanidhanaaya ca vajradamshtram
hantum surendrasutasoonumatha aadldesha |l19||

Knowing Ravana's tactics Lord Rama sent Hanuman immediately to win

over lndrajith, Neeia was sent to kill Prahasta, and to kill Vajradamshtra, Vail's
son Anghada was sent.

Special Notes:
1. Hanuman was sent to fight with Indrajith. However the purpose was not to
kill him. lndrajith had earlier experienced the strength of Hanuman. Therefore
he would runaway in fear of defeat. Thus this had to made known to the
wortd. However Prahasta and Vajradamshtra were to be killed. That is why
Acharya says lndrajith had to be defeated while Prahasta and
Vajradamshtra were to be killed. lt is indicated by words
‘devendrashatruvijayaaya' and ‘prahasta nidhanaaya‘ and 'vajradamshtrum
hanthum'.
Sri Rama attacked Ravana

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madhye hareeshwaramadhijyadhanurniyujya
yasyaam sa raakshasapatirdishameva taam hi l
uddishya samsthita upaattasharah sakhadgo
dedeepyamaanavapuruttamapoorusho asau ||20||
Making Sugreeva stand between Ravana and Himself, Rama who was
Supreme Godhead with his lustrous andradiantly glowing body moved in the
direction in which Ravana was, with his arrow and 'kadga.‘
Adhyaya-S 43 l

Special Notes:
Janaardhaneeya and Varadara'ajeeya vyakhyana says that ‘middle’ means
between ‘East’ and South‘ which is ‘South East‘ (aagneya) direction,
Sugreeva was made to stand. However this is not accepted by 'pramaana
sangraha kaararu' because Ramayana clearly states that Sugreeva stood
in the direction of South. Therefore it is resolved thus - Ravana was king.
Therefore only a King can stand before him during war. Rama was not
coronated as King. As Sugreeya was king he was made to stand before
Ravana and Sri Rama stood behind him in protection.
Defeat of lndrajith In the handas of Hanuman and Kllllng of Prahasta

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vidraavito hanumatendrajidaashu hastam
tasya prapanna iva veeryamamushya jaanan |
neelo vibheeshana ubhau shilayaa ca shaktyaa
sancakraturyamavasham gamitam prahastam ||21|l

lndrajith who had earlier experienced Hanuman‘s strength turned away in

defeat as he was about to be caught by Hanuman! Neela and Vibheeshana
both respectively with boulder and shakthyaayudha respectively killed Prahasta.
Special Notes:

1. Indrajith as he was about to be caught by Hanuman escaped and ran for

life. He was frighetened because he had experienced Hanuman‘s strength
before. Ramayana says Prahasta was killed by Neela and Mahabharata
says that he was killed by Vlbheeshana. Both are right. Together they killed
him.

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awfi'iflweimlwmrl
mflfimefirqmw
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432 Sim‘ Mahabharata Taatparya Nirnaya

neelasya naiva vashameti sa ityamogha-

shaktyaa vibheeshana imam prajahaara saakam |
tasmin hateangada upetya jaghaana vajra-
damshtram nipaatya bhuvi sheershamamushya mrudgan || 22 ||

Realizing that Prahasta will not come under Neela's sway Vibheeshana
with his shakthyaayudha hit him. When he feil Angada stamped his head with
his legs and killed him.
Dhoomraaksha was killed by Hanuman

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flfisfiidimfiqgmlfim ll ‘R3 ll
sarveshu teshu nihateshu didesha dhoomra-
netram sa raakshasapati: sa ea pashchimenal
dwaarena maarutasutam samupetya dagdho
gupto api shulivachanena durantashakti'm ||23||

When they were all killed, Ravana sent Dhoomraaksha from the western
side. He was killed by Hanuman in spite of his boon from Shiva.

Although Prahastha and Vajradarnshtra were both killed it is said that all
were killed. It is to say that many who had come with them were also destroyed.

‘Dhoomraaksha' — His eyes used to emit smoke. However he himself gets

canght in a fire and is burnt.
Akampana was killed by Hanumarl

Msfi Il'mit W: l
maddest: WW || w n _
akampanopi raakshaso nishaacareshacodita: |
umaapatervaroddhatah kshanaaddhato hanoomataa l|24||

Akampana. being ordered by Ravana came forward to fight and was killed
by Hanuman in seconds. ,
Adhyaya-ES 433

Lanka was burnt again at Night

“mam WWH
WW: gt‘ firth Ham u ta 1|
athaastrasampradeepitai: san'iastasho mahoimukai: |
raghupraveeracoditaa: puram nishi swadaahayan "25"

Then at night,being initiated by Rama kapis set fire to Lanka with big torches
lit by special weapons.

Special Notes:
1. When all the Devatas were frightened by Ravana how did Agni devata bum
Lenka? Earlier Agni had gained special strength from Hanuman's touch
with his tail. Now the torches which were carried by the kapis had the
sannidhana of Rama's ‘agneyaastra' which gaveAgni special strength.
Coming of Kumbha and Nikumbha

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pradishtau dashaasyena kumbhashruterhi |
sutau samprahrushtau ranaayaabhiyaatau
kapeenstaan bahi: sarvasho yaatayitvaa “26"

Then in anger Ravana sent Kumbhakarna‘s children Nikumbha and Khumba.

They came with a lot .of enthusiasm to fight and chased away all the monkeys
and got ready for the fight.
Kumbha ls killed by Sugreeva

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434 ' Shri Mahabharata Taatpaljya Niraaya

sa kumbo vidhaatuh sutam taaraneelau

nalam caashwlputrau jigaayaangadam ea |
suyuddham ca krutwaa dineshaatmajena
praneeto yamasya aashu lokam supaapa: ||27||

Kumbha, a great sinner. defeated ‘Brahma putra‘ Jambhavanta, Taara, Neela,

Nala, Mainda Vivida and Angada but was killed by 'surya putra‘ Sugreeva.
. Nikumbha's gallentary

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ekfiwl'al
mwirmrmgtfim
aggalrthmhqg=m u 26 ||
tato nikumbho adrivarapradaaranam
mahaantamugram parigham pragruhya l
sasaara suryaatmajamaashu bheeta:
sa pupluve pashcimato dhanuhshatam ||28||

Later Nikumbha holding 'Parigaayudha‘ which can destroy even huge

mountains confronted Sugreeva. Sugreeva frightened soon jumped a great
distance towards the west.
Sun and Moon also began trembling

fimginifii
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guaaeitsar-tata
WWW || as ||
tam bhraamayatyaashu bhujena veere
bhraantaa disho dyaushca saoamdrasuryaa: |
suraashca tasyoru balam varam oa
sharvodbhavarn veekshya vishedurees'hat ||29||
When valiant Nikumbha spinned the 'parigaayuda‘ around his shoulders
the entire sky with Chandra, soorya and dik (Devatas) began to tremble. Devatas
became anxious about his valour which was further strengthened by Shiva's
boon. - -
Adhyaya-8 ' 435

Hanuman confronted lumbha

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mggfisw misfit: |
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mamsgiia ll ta n
arianyasaadhyam tamatho nlreekshya
samutpapaata aashu puro asya maarutl: l
prakaashyabaahwantaram aaha cainam
kimebhlratra prahara aayudham te ||30||

Realizing that Nikumba was invincible by others, Hanuman immediately

jumped before him and showed his chest and said, ‘why are you provoking
fear in them? If you are brave enough hit me here with your weapon!‘ (It indicates
that Shiva's bouns will have no effect 0n Hanuman)
Hanuman's extrudinary gallantry

Wacvmfitaran'ifimwfii
Wsatagmfiaqfiawifiwhynmqu 4t u
iteeritastena sa raakshasottamo varaadamogham prajahaara
vakshasi l
vicoornito asau tadurasyabhedye yathaiva vajro vipatau
vrutha aabhavat ||31l|

Thus on hearing this from Hanuman. that raakshasa due to his strength
obtained from Shiva hit Hanuman's chest in great force with the weapon 'pan'ga.‘
However, just as Vajrayudha has no effect on Garuda. similariy this
'parigaayudha' broke into pieces on hitting Hanuman's chest.
Special Notes:
1. Mahabhaarata narrates a story in ‘Aadi Parva' that when Garuda attacked
heavens to get ‘amrutha' Indra vielded his ‘Vajrayudha’ (Adhyaya 33).
However since Vajrayudha was made out of back bone of Dadichi Maharishi
and therefore in order to show respect to it Garuda just made one feather
fail from his wings. Thus 'vajrayudha' did not work on Garuda. Similafly
‘Parigaayudha' also failed and was destroyed by Hanuman.
436 Shri Mahabharata Taarparya Nimaya

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marsmfisairfiuwafiamgm || as 1|
vicoornite nijaayudhe nikumbha etya maarutim l
pragruhya ca aatmanomsake nidhaaya jagmivaan drutam ||32||

When the weapon was destroyed, Nikumbha held Hanuman and carried
him on his shoulders and began to run fast.

Special Notes:
1. Hanuman punched Nikumbha. He fell unconscious. Then he was up and in
turn hit Hanuman who fell and acted to be unconscious. Nikumbha decided
to imprison him at that time and therefore put him on his shoulders and
began to run into the city.
2. A similar incident is described in the Bhagavata when Pralambasura held
Balarama and began to mn. Balarama was frightened at that time. However
Krishna had advised him to remember his ‘Moola roopa' at such times
which gave him strength that helped him hit back Pralambasura.
Praiambasura died. (10-13- 56]. However here Hanuman did not get scared
like Balarama. Instead he immediately attacked him and killed him. This
episode shows that Hanuman is higher in gradation. Hanuman voluntarily
allowed Nikumbha to get at him but used the opportunity to kill him
immediately.
WWHWH
mtgfiiafimaimm || it ll
pragruhya kanthamasya sa pradhaanamaarutaatmaja: l
swamaashu mocayanstato nyapaatayad dharaatale ||33||
Hanuman held Nikumbha's neck tight and released himself and pushed
him to the ground.

Wimmiqn'éfiaiflfil
q'g'wammirfifigwiqm: || as u
cakaara tam ranaatmake makhe rameshadaivate l
pashum prabhanjanaatmajo vineduratra devataa: ||34||
Adhyaya-B , 43?

Hanuman made Nikumbha the sacrificial animal in this war which was a
Vishnu Yajna. Devatas hailed his glory at that time.

Special Notes:
1. in the 'yuddha yajna' Hanuman offered Nikumbha as sacrificial animal as a
worship to Sri Ramachandra This Raakshasa son of Kumbhakarna was
equivalent to him in strength. Thus Hanuman exhibited that although he had
enough strength to kill Kumbhakarna he would not do so because he knew
that Kurnbhakarna was Sri Rama's victim, Devatas hailed HanUman for
this action.

Suptagna and other Ravana;s ministers were killed

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figfiiésmefiigimmligm: u ta u
suptaghno yajnakopasca shakunirdevataapana: |
vidyujihwa: pramaathi ca shukasaaranasamyutaa: ||35||

wrifimmwiqmmfigawrl
armamflfisarwefi: || is ii
raavanapreritaa: sarvaan mathnanta: kapikunjaraan |
avadhyaa brahmavarato nihataa raamasaayakai: ||36||

Suptagna, Yajnakopa, Shakuni, devataapani, vidhyudjihva, pramaadi shuka

saarana were instructed by Ravana attacked the kapis and remained
undefeated due to boon from Brahma. However they were all killed by Rama's
arrow.
Ravana's sens enter the battle field

We WHWI
1%e arfiarmr fivlhgwrnsm || as n
yuddhonmattashca mattashca devaantakanaraantakau |
trishiraa atikaayashca niryayu raavanaajnayaa ||37||

Yuddhonmatta, Matta, Devantaka, Narantaka, Trishiras and Atikaaya as per

Ravana’s instruction came to fig ht.
438 Sim’ Mlhnbharam Taatpmyu Nimaya

Special Notes:
1. Among them except Yuddhonmatta and Matta other four were born to
Ravana throUQh Gandarva woman is clarified in later slokas.

Amgada kills Naraanthaka

WWWWH
M:mm”<srnhaaarczfi1 || .aa n
naraantako raavanajo hayavaryopari sthita: |
abheeh sasaara samare praasodyatakaro hareen ||38||

Ravana's son Naranthaka riding on a horse holding 'praasaayudha' without

any fear confronted the kapis in the war.

fimfimrfigauq'tsfilifil
mfifimsgmhq || as n
tam dahantamaneekaanl yuvaraajo angado baleel
utpapaata nireekshya aashu samadarshayadapyura: ||39||
When Naranthaka was killing the kapis, Yuva Raja Angadajumped before
him and showed his chest. (It was like saying, do not underestimate these
menkeys!)

aafitfirsrmaimarrml
lawmagarfiigawfiwm n we ll
tasyorasi praasavaram prajahaara sa raakshasaa |
dvidaa samabhavat: tattu vaaliputrasya tejasaa ||40||
Narantaka attacked with his praasaayudha on Angada's chest. However it
broke into two due to the effuigence ofAngada

Wmmgésrfin
mmflflawma ll v2 u
athaasya hayamaashveva nijaghaana mukhe kapi: |
petatushcaakshinoe tasya sa papaata mamaara ca ||41||
Adhyaya~8 439

Immediately Angada hit on the face of the horse. Its eyes popped out and it
fell dead.

ammthmfim
WWW-thaw new
sa khadgavaramaadaaya prasasaara rane kapim |
aacchidya khadgamasya iva tam nihato vaalisoonunaa ||42||

Naraantaka lifted a big sword and confronted Angada. However Angada

pulled at his sword and killed him with the same.

mmfishwnmfil
WWW: 1| ‘e3 u
gandharvakanyakaasoote nihate raavnaathmajel
ajagaamaagrajasthasya sodaryo devathaanthaka: ||43||
Naraantaka. Ravana's son who was born through a Gandarva kanya was
killed, his elder brother Devantaka came.

awrsmwwmrfimn
Whimamqm 1| w u
tasya aapatata ava aashu sharavarshaprataapitaa: |
pradudruvurbhayaat sarve kapayo jaambavanmukhaa: ||44||

As he attacked he rained arrows in which Jaambhavanta and all kapis under

him unable to bear the assault ran helter skelter.
Angada fall unconscious to Davaantaka’s arrows

shimssqmtfighgrfiml
WWII“? ll vs ||
sa sharam tarasa aadaaya raviputraayudhopamam |
angadam prajahaarorasyapatat sa mumoha ca ||45|l

Devantaka took arrows liltw Yama's danda and with force hit Angada's chest.
Angada fell unconscious.
440 Sim‘ Mahabharata Taatparya Niraaya

Sugresva was also defeated by Devanlaka

wfirwi'gaamfiemqmm
wfigzwaaafirfiwafimai "van
atha thigmaamshumnaya: shailam prachalapaadapam I
abhidudraava sangruhya cikshepa ca nishaachare ||461|
Then Sugreeva son of Surya lifted mountains full of trees and threw it in the
raakshasa.

MWI
Wammgmaqim || ‘do ||
tamaapatantamaalakshya dooraaccaravidaarltam |
suraantakashcakaara aeshu dadhaara ca param sharam ||47||
Seeing the mountain approaching him he aimed an arrow on it which
destroyed it to pieces and immediately he aimed another arrow.

amqazvimiml
Weatarfiaiama u v6 n
sa tamaakarnamaakrushya yamadandopamam shararn I
aviddhyaddrudaye raanjya: kapeenaam sa papaata ha ||48ll

This arrow which was like 'yama danda' was pulled close to his ears and
aimed at Sugreevas chest. Sugreeva fell unconscious.
Devantaka was killed by Hanuman

mid-hi Wgtitifiig Ina-fir: |

ammgarqémmhfiw u as ||
balamapratimam veekshya surashatrostu maaruti:
aahwayaamaasa yuddhaaya keshava: kaitabham yathaa ||49|l
Realizing that Devantaka was invincible Hanuman provoked him for a figh‘
just as Sri Hari called kaitaba.

mmwsmufiql
Wmugwamfiaawsa u a: u
 Adhyaya-S 441

tamaapatantamaalokya ratham sahayasaarathim |

coornayitvaa dhanushcaasya samaaccidya babhanja ha ||50||

. Hanuman seeing Devantaka approaching he destroyed his chariot along

with the charioteer, horses and bow.

maaimgwmthfiqin
sfhsrqsrirhgwfifiamsfi um: ll
atha kadgam samaadhaaya pura apatato ripo:
hari: pragruhya Itesheshu paathayithvainamaahave ||51||

Later lifting the sword Devantaka who approached was pulled by his hair
and assaulted by Hanuman and his head was smashed with his legs.

filfr mat arm mammals w l

mafia‘ it fiser WW: |
adifia=gtai=aqfi=ltlfifltgzi || as ||
shiro mamarda tarasaa pavamaanaathmaja: padaa
varadaanaadavaddhyam tam nihatya pavanaathmaja: |
sameedita: suravarai: plavagairveeryakshito mudhaa || 52 ||
Devantaka who was invincible due to boon from Shiva was killed by Hanuman
and was praised by the Devatas. All the Kapis were overjoyed to see him.

fialfiarfiaamfi mfifimi fish: |

qgmqmrwrfimimu st ||
vidravltaakhilakapim varaat trlshirasam vibho: |
bhanktvaa ratham khadgamaaccidyaashirasam vyadhaat ||53||

Hanuman also destroyed the chariot of Trishira who with the help of boon
from Brahma was making the kapis run helter skelter and cut his head.
Yuddhonmatta and others fell to Hanuman's attack

Wamamitfimfithl
mmaalisifimfigfim u we ll
442 Shri Mahabharata Taarparya Niraaya

yuddhonmattashoa mattashoa paarvativaradarpitau |

pramathnantau kapeen sarvaan hatau maarutimushtinaa ||54||

Yudcihonmatta and matta were attacking all monkeys with pride of Parvathi's
boon. However they fell to the fist biow from Maruthi.
Entrance of Athikaaya

atfisfiatrqtsfitfitfia
mammal
want Wm
wfiatrqt afith amen-r1 u wt ||
tato atikaayo atiratho rathena
swayambhudattena hareen pramrudgan |
cacaara kaaiaanalasannikaasho
gandharvikaayaam janito dashaasyaat |I55l|

Atikaaya who was born to Ravana through a Gandharva kanya came in a

chariot given by Brahma. Like 'Kaalagni' (embodiment of Death) he went around
destroying all the monkeys.
Atikaaya was referred as Kumbhakarna

m: gem-Jami
mm mar-gamut: l
maisalmqglanqwfiq
firmmtazmswm || art u
bruhattanuh kumbhavadeva karnaa
vasyetyato naama ca kumbhakarna: |
ityasya so arkkaatmajapoorvakaan kapeen
jigaaya raamam sahasa aabhyadhaavat ||56||
Athikaaya had a huge body. His ears were like pots. Therefore he was more
known as Kumbhakarna. He defeated Sugreeva and other kapis. And with
speed he approached Rama.
Special Notes:
lt is stated that laterthis Athikaay will be killed by Lakshmana. Vaadiraajaru
Adhyaya-8 443

says thatAtikaaya is also known as Kumbhakama is stated in Ramayana.

Mahabharata while narrating Rama's story says that Kumbhakama is killed
by Lakshmana. In that case the question that arises here is - 'mayaiva vadyau
bhavatam trijanmasu’ —-What happens to the boon given by Sri Hari that in
all three births you will be killed by Me? That is why Sri Madhvacharya says,
Kumbhakarna killed by Lakshmana is not Ravana‘s brother but his son
Athikaaya who was also known as Kumbha karna due to his pot like ears. .
His body was huge and therefore was also known as 'athikaaya.‘
Fight between Lakshmana and Athikaaya

mafia-flied
Wmfigviisqi
firmware Inn wilt:
titfirfitiirwua: pith: ll w n
tamaapatantam sharavarshadhaaram
mahaaghanaabham stanayitnughosham I
nivaarayaamaasa yathaa sameera:
saumitriraatteshwasanah sharaughai: ||57||
Lakshmana seeing athikaaya approaching with great speed roaring like a
thunder and showering black arrows like huge clouds stopped with arrows
with speed like wind.

astigmrqfilrmflufi

i
WWI
. fi .

Hfilwfirmrslifir: u M ||
vavarshatustaavatimaatraveeryau
sharaan sureshaashanitulyavegaan |
tamomayam cakraturamtariksham
svashikshayaa kshiprataraastabaanai: ||58||

Lakshmana and Atikaaya who were both valiant sent strong arrows equivalent
to lndra's Vajrayudha. With their dexterity they covered the entire sky and
darkened it with their fast moving arrows.
444 _ Shri Mahabharata Taatparya Nimaya

IR: W filirlui 3m:

aiiirfimrfir ma: |
filfii H11film Hie
' Warm: || as ||
sharai: sharanasya nivaarya veera:
saumltrirastratraani mahaastrajaalal: |
oiocheda baahoo shirasaa sahaiva
chaturbhujo abhoot sa punardwisheersha: ||59||

Valiant Lakshmana stopped Atikaaya's arrows with his arrows and weapons
with his weapons and cut his arms and head. Atikaaya then got two heads and
four arms.
Vaayu Deva indicated to Lakshmana

mam=
gmgamisuwifim

mfififiumaum
Was-{M || {a ll
chinneshu teshu dvlgunaasyabaahu:
puna: puna: so atha babhoova veera: |
uvaaca saumitrimathaantaraatmaa
samastalokasya marud vishannam ||60|l

When these heads and arms were cut it again doubled. This process was
repeated and several heads and arms were obtained by Athikaaya. At that
time Mukhyapraana was 'antharyaami indwelling in all indicated to tmu bled
Lakshmana.
Athikaaya ‘s death only by Brahmastra

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Adhyaya-S - 445

brahma aastratonanyena na vaddhya esha

varaadvidhaatu: sumukhetyadrushya: |
rakshahsutasyaashravaneeyamittha
muktwaa sameero aruhadantariksham ||61||

‘0h handsomei He will not die with anything else other than Brahmastra.
Vaayu Deva thus indicated to Lakshmana, invisible to Athikaaya, and
disappeared.
Athiltaaya died with Brahmastra

wgvfiiflwfirsti
midfiWI
guiswwnw
fimfiwmsriifistifiig ll Ea u
athaanujo devatamasya soas-stram
braahmam tanooje dashakamdharasya |
mumoca dagdha: sarathaashwasoota
stenaatikaaya: pravaro astravitsu ll62l|
At that time Lakshmana aimed Brahmastra on Athikaaya. Athikaaya who
was known to be the most valiant among all fell dead along with his horses
chariot and charicteer.

Ravana prepared himself for war

{figmqlwaflz
wmmr
adtwfiafimfifit
manuaifiw: 1| at ll
hateshu putreshu sa raakshasesha:
swayam prayaanam samaraarthamaiccatl
sajjeebhavatyeva nlshaacareshe
kharaatmaja: praaha dhanurdharottama: ||63||
After losing his children in the war Ravana himself prepared for war. As he
was getting ready Kara‘s son Makaraakshasa a great archer spoke thus.
446 Shrl' Mahabharata Taalparya Nimaya

Makaraaksha's journey to death

figeaififi'gww
aw mazeawi mil
qrfisrafitia an we
mfiqitmagg || as 1|
niyamkshya maam me piturantakasya
vadhaaya raajan sahalakshmanam tam |
kapipraveeraamshca nihatya sarvaan
pratoshaye twaamahamadya sushthu ||64||

Oh King! | have to kill that person who killed my father. Permit me. By killing
Him along with Lakshmana | will make you happy today.
Makaraakshaa's vaiour

afififisaafifirfiima
mmdifimaaml
Weaiaafiafitq
ngaam u as u
itheeritheanenea nitijita'. sa
jagaama veero makaraakshanaamaa |
vidhooya sarvaarnshoa haripraveeraan
sahaangadaan suryasutena saakam ||65 ||

Having said this he was permitted by Ravana and thus the valiant raakshasa
named Makaraaksa frightened away all kapis along with Angada and Sugreeva
and moved forward.

Wm
ammtm
mudmfiafisfi
adraa'emmmam new
acintayan lakshanabaansanghaa
navajnayaa raamamatha aahryad rane |
Adhyaya-S 44'?

uvaaca raamam rajaneecaro asau

hato ianasthaanagatah pitaa twayaa ||66||

WW
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kenaapyupaayena dhanurddharaanaarn
vars: phalam tasya dadaami te adya |
iti bruvaanah sa sarojayoner
varaadavaddhyo amuchadastrasanghaan ||67||

Makaraaksha ignoring the contemptuously multitude of arrows from

Lakshmana he challenged Rama for a fight. He told Rama, You killed my father
who was the best archer in entire ‘Janasthaana' by fraudulent method. As a
result You have to face the consequences in my hands. Saying so,
Makaraakshasa who had the immunity from death by Brahma's boons began
to rain weapons.

Special Notes:
1. Janaardhaneeya vyakhya says that 'Janasthaana' is another name for
Dandakaaranya. Varadaraajeeya vyakhyana says that it is a‘ place in
Dandakaaranya. Chalaari vyakhyana says that ‘Janasthaana' means
Dandakaaranya and was named so in Dwapara Yuga. In Kritha Yuga it was
known as Padma Nagara. in Treta Yuga it was Trikoota and in Dwapara
Yuga it was 'Janasthaana‘ and in kaliyuga it is Nasik.

Makaraaksha was killed by Rama

Waitswfiqtsné
rewqiifismfiafifiial
fire MHz-shad
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prahasya raamo asya nivaarya caastralr
astraanyameyo ashanisannibhena l
 n

448 Shrr' Mahabharata Taatparya Niraaya

shire: sharanottamakundalojjwalam
kharaatmajasyaatha samunmamaatha "68"

Sri Rama, of imponderable prowess, smiling at this stopped his weapons

with his arrows powerful as Vajraayudha and beheaded Makaraaksha who
was shining with superior kundalas.

figggawgisgmfia:
MW: |
arms
saggfifivailewfifii: || as ll
'vidudruvustasya tu ye anuyaaylna:
kaplpraveerairnihataavasheshitaa: |
yathaiva dhoomraakshamukheshu poorvam
hateshu pruthweeruhashalladhaaribhi: IIBQII

Just as Dhoomraaksha and others were killed, similarly now several

raakshaas under Makaraaksha were killed by the kapis with boulders and
trees and some others escaped and ran for their life.

Special Notes:

1 . Makaraaksha was chief of 'Janasthaana' and had an army of his oWn under
his control. That army had come for war now.
2. Earlier when deaths of Havana's sons were described nothing was
mentined about their own army. With this example it is being told here.

Ravaha came for war

“mam
wmmzl
immigrfilfimfi
fiimaiugmhm Ilsa ii‘
tata: sa sajjlkrutamaattadhanwaa
ratham samaasthaaya nishaacareshiuara: |
vruta: sahasraayutakotyaneekapai
mishaacarairaashu yayau ranaaya ||70||
Adhyaya-S 449

Then Ravana prepared himself and held the bow and climbed the chariot
and along with crores of Raakshasa chieftains came speedily for war. Chieftains
wer not merely thousands in number but several ten thousand crores in number.

figmaawfiat
W1
fin: 93mm: .
What-am || we ll
balaistu tasyaatha balam kapeenaam
naikaprakaaraayudhapoogabhagnam I
disha: praduclraava hareendramukhyaa:
samaarddayannaashu nishaacaraanstadaa |l71l|
The army of monkeys overpowered by army of Havana and injured by their
various kinds of weapons ran helter skelter. The monkey chieftains began to
stop the raakshasaas.
Valour of- Gala and Gavaaksha

mfim'qfina'fiqqa
mummiwamm
WHERE-Elihu:
amatfiawfiraag: Ila? ||
gajo gavaaksho gavayo vrushashca
sagamdhamaadaa dhanadena jaataa: l
praanaadaya: panca marutpraveeraa:
sa katthano vittapatishca jaghnu: ll?2l|
Gaja. Gavaaksha, Gavaya. Vrusha. Gandhamaada were born from Kubera.
These are important five of Maruths.They were best among the Kapi sena and
they quickly killed several raakshasaas.
Raavana's valour

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awfiagihammah
gingham not u
450 Sliri Mahabharata Taalparya Nirnaya

sharaistu taan shadbhiramoghavegalr

nipaatayaarnaasa dashaanano draak |
athaashwlputrau ca sajaambavantau
prajahratu: shailavaraistribhistam ||73||

Ravana with terrific arrows had them fall to the ground by means of six arrows
cf unfailing aim. Mainda Vivida (Ashwini putras) and Jambhavanta hit Ravana
with three huge hills.

firflifizrmlsgrfiww
“WWW
Wham
mdnargamvhsn || cu u
gireen vidaarya aashu sharairathaanyaamn
ccharaan dashaasyo amuchadaashu teshu l
ekaikamebhirvinipaatitaaste
sasaara tam shakrasutaatmajo atha ||74||

However Ravana quickly with arrows destroyed the hills and then sent three
arrows one after another on them. They fell unconscious. Then Angada confronted
him.
Ravana made Angada unconscious

firaianmwanwaai
fiiis “it Ea in“ l
ma: film-quarts
1%: ghsflaufimfimrr || wk 1|
shilaam samaadaaya tamaapatantam
bibheda raksho hrudaye sharena |
dhrudaahata: so apyagamad dharaatalam
raveh suto athainamabhiprajagmivaan ||75||

Ravana hit with an arrow Angadha's chest who was approaching with a
boulder. Angadha was badly hurt and fell unconscious. Then Sugreeva who
confronted him.was also hit with more force and he too fell unconscious.
Adhyaya-S 451

Sugrsova fell unconscious

W11 Win“
tam: was ‘w 3F" |
WSW gift-w’ inst
Witisfimwpit ll we. ||
taddhastagam bhooruhamaashu baanair
dashaanana: khandasha eva krutwaa |
greevaapradeshe asya mumoca baanam
bhrushaahata: so api papaata bhoomau IITBII
The ten headed Raavana quickly destroyed the tree which was in the hands
of Sugreeva. He sent an arrow aiming his neck. As a result Sugreeva fell
unconscious.

Hanuman hit Ravens with his fist

MW
ngngwnwl
mmwffifigmfli
gttnrwimwm noon
atho hanumaanuragendrabhoga
samam swabaahum bhrushamunnamayya |
tataada vakshasyadhipam tu rakshasaam
mukhaih sa raktam pravaman papaata ||77||

Then Hanuman raised his shoulders resembling the body of the serpent
king hit Ravana on his chest. Ravana vomiting blood fell unconscious.

Special Notes:

1. Hanuman did not use his full strength to hit Ravana. If he had hit him with
more force Ravana would have died then and there. This is indicated by
the letter ‘tu’. To warn a child the father lifts his hands in force but hits lightly.
Similarly Hanuman says that he has hit very lightly. He says, ‘1t is not right for
a servant carrying out the duty of the master to do so. That is why l left you
without killing.‘ says Hanuman
452 Slur!‘ Mahabharata Taatparya Nirnaya

2. Hanuman not only possessed unimaginable strength but also was highly
intellectual.

There ls none to equal Hanuman said Ravana

Havana: Walsh’!
em wit a'rfia 5,1111% mil
as: mfizartflirar'rm
fircfiftth may: u o6 ||
sa labdhasamjna: prashashamsa maarutim
twayaa same naasti-pumaan hi kashcit l
ka: praapayedanya imaam dashaam maam
iteerito maarutiraaha tam puna: ||78||
Ravana who later regained consciousness praised Hanuman-. There is
indeed no man equal to you. Who else can reduce rne to this status? When
Ravana said this. Hanuman replied.
Special Notes:
1. Ravana had earlier experienced such thrashing fr0m Vaali and
Karthaveeryarjuna. However his confession that ‘there is no other man equal
to Hanuman‘ indicates that Hanuman‘s strength is much more than their
strength.

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gferaifiafiriigfiw || es 1|
atyalpametad yad upaattajeevita:
punastvamityukta uvaaca raavana: |
gruhaana matte api samudyatam tvam
mushtiprehaaram twitl tam pupotha - ||791|
‘What l have shown you is only a sample.lt is clear from your surviving it.‘
When Hanuman said this Ravana said, ‘Now you also experience my fist blow
which will make you fail.‘ Thus saying Ravana hit Hanuman with his full might.
Adhyaya-S 453

fitfiairs'rnwgfimm
finfifirrfifiqfiianaiml
mmqmvit
fi'afiT-ifmfifiinsfiww lléo u
kincit prahaarena tu vihwalaangavat
sthite hi tasminnidamantaram mama |
ityagnisoonum prayayau sa raavano
nivaarito maarutina aapi vaacaa ||80||
With this blow Hanuman stood as though slightly pained. Ravana thought
this was the right time for him to escape and in spite of Hanuman preventing
him with words, Ravana went towards Neela.

Special Notes:

1. HanUman wanted to show to the world that in spite of stepping Ravana he

would like to escape. Hanuman wanted to give this opportunity to Ravana
because he knew that Ravana could not withstand another blow!
2. Hanu man also knew the fact that his death was reserved for the Lord.That
is why his blow was mild not intended to be fatal.
3. Earlier when Hanuman had come to Lanka he was tied with Brahmastra
which did not cause any harm to him. After all Ravana only had boon from
Brahma. Therefore it goes without saying that he cannot do any harm to
Hanuman! '

Neela's Valour-

aniqaaiqmflwqfi-fi
“WWI
wvjerfiawilsd
maintain n Wiisfi n a2 u
tamaapatantam prasameekshya neelo
dhanurdhwajaagraashvaratheshu tasya l
cacaara moordhvaswapi cancaio alam
jadeekrutastena sa raavano apt “81"
454 Sim‘ Mahabharata Taal'parya Nimaya

Neela seeing Ravana approaching began to run incessantly perching on

his bow. flag-staff, chariot, horses and heads also. This made Ravana confused.
(jadeekrutha refers that Ravana stood still not knowing what to do)
Nesta was defeated

11mn
gn'isfiéwmata: |
uwwmm
msfizmguhhsfit u as ll
sa kshipramaadaaya hutaashanaastram
mumoca neele rajaneecaresha: ]
sa tena bhoomau patito na cainam
dadaaha vahni: svatanuryato asau |l82||

Ravana immediately took the ‘agniastra' due to which Neela fell unconscious.
The 'agni' in the weapon did not burn him because it was his own avatara.

Special Notes:
1. Neela was avatar of Agni and therefore the weapon did not burn him.
However the 'rnoola roopa shakti' is not expressed during the avatara roopa.
Therefore he fell unconscious.

Fight between Ravana and Lakshmana

Brit wit mails wit

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sit: WWW: || at ||
tato yayau raaghavameva raavano
nivaarayaamaasa tamaashu lakshmana: l
tatakshatustaavadhikau dhanurbhrutaam
sharai: shareeraavaranaavadaarnal: |lB3||

Then Ravana proceeded towards Rama but was soon obstructed by

Lakshmana. Both of them foremost among archers hit each other by arrows
capable of piercing even through the-armour covering their bodies.
Adhyaya-S 455

Lekshmana fell unconscious

fiwfiafiaeriiwfiig'r
wrsfiqrilammfiugrnrl
mrgaiirrfiiwqrsg
Msgfilafiw || av n
nivaaritastena dashaanano bhrusham
rusha aanwito baanamamoghamugram |
swayambhudattam parlkrushya ca aashu
lalaatamadhye pramurnoca tasya ||84||
Thus frustrated by him Ravana became greatly enraged arid drawing the
fierce and unfailing arrow given by Brahma, flung it quickly at the middle of his
forehead.

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bhrutaahatastena mumoha lakshmano
rathaadavaplutya dashaanano api l
kshanaadabhidrutya balaat pragruhya
swabaahubhirnetumimam samaicchat ||85||
Hit hard by it Lakshmana fainted and Ravana getting down from his chariot
hurried desirous of carrying him away forcibly on his shoulders.
Lakehmene remembered hie Moola Roopa

mmw aid H We?

m mi fiaila W: I

a ammrfi m mm: u as n
sampraapya samjnaam sa suvih'valo apl
sasmaara roopam nijameva lakshmana: |
shesham hareramshayutam na caasya
sa caalanaavaani shashaaka raavana: llBBll
456 Sim‘ Mahabharata Taatparya Nr'maya

0n regaining his senses though after prolonged unconsciousness,

Lakshmana remembered his own real form (Moola roppa) which is that of
Sesha with the special presence of Sri Hari in Sankarshana Roopa and thus
Ravana was unable even to shake him.
Special Notes:
1. Even thoUgh the strength and knowledge (jnana) in Avatara roopa
(manifested form) is little less than the Moola Roopa (original form), when
the original form is recalled the strength increases. Sesha is the Moola
roopa of Lakshmana. Lord's Sankarshana Roopa was having special
presence with him. Although he had no strength to tolerate the Brahmastra
this Ravana is of no significance to him. Although Lakshmana was unable
to kill Ravana because of his boon from Brahma, there is no necessity for
him to get imprisoned by him. Therefore Rama made him recollect his moola
roopa and thus blessed him.
(Navakoti Narayana was a miser as Srinivasa Nayaka. However Lord Sri
Hari made him recall his moola roopa as Narada through the episode of
the nose ring and made him turn a new leaf as Sri Purandara Dasa. )

Even the earth shook but Lakshmana did not shake

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‘we Tait mama's
war its we W: n 6e u
balaat swadorbhj: pratigruhya chaakhilair
yadaa sa veeram pracakarsha raavana: |
cacaala pruthvee sahamerumandaraa
sasaagaraa naiva cacaala lakshmana: ||87||
When Ravana attempted to drag that hero by force holding him by all his
hands the earth itself moved along with Meru and Mandhara mountains and
the oceans. But Lakshmana did not move. '
Grandeur of Aadi sosha

WWW
mwfilfia'srlrtr |
Adhyaya-S 45 T

qtrsfiq'étiqgwhwih
mfiméqafimr || 44 n
sahasramoordl-mo asya bataikamoordhni
sasaptapaataalagirindrasaagaraa l
dhara aakhileyam nanu sarshapaayati
prasahya ko naama hart tamenam IIBBII

When this entire earth along with seven nether regions, the big mountains
and oceans placed on one of his thousand hoods resemble but a mustard
seed no wonder none can forcebily carry him.
Hanuman made Ravens unconscious

we i-‘efii fireflies
‘flail (WW HTlfiiiH: I
mvfiarlfifi= “THE:
WEQWH || at u
prakarshati tweva nishaacareshware
tathaiva raamaavarajam tvaraanvlta: |
samastajeevaadhipate: paraa tanu:
samutpapaataasya puro hanoomaan ||89|l
When the Raakshasa king was nevertheless dragging in haste with all his
strength Rama's younger brother, Hanuman who is avatars of Lord of all souls
(Vaayu) suddenly appeared before him.

WWW
swgmiwgsqm n so ||
sa mushtimaavrutya tu vajrakalpam
jaghaana tenaiva ca raavanam rushaa |
prasaarya baahoonakhilairmukhairvamarl
sa raktamushnam vyasuvat papaata |l90||
458 Shrr‘ Mahabharata Taatparya Nimaya

Waving his fist hard as Vajra he hit Ravana with it in great anger and Ravana
vomiting hot biood through all his mouths feii like a corpse stretching forth his
arms.
Hanuman carried lakshmana to Rama

fimwnfifiwfiamfi:
mfififigtmrfiml
mmmaflwifi
Wettiafi: ll s2 ll
nipaatya rakshodhipatim sa maaruti:
pragruhya saumitrimuramgashaayina:|
jagaama raamaakhyatanoh sameepam
saumitrlmuddhartumalam hyasau kapi: ||91|l
Having thrown the Raakshasa king on the ground. Maruthi carrying
Lakshmana went near Rama who is no other than Hari (reclining on Sesha).
This monkey could indeed easily carry Lakshmana.
Special Notes:

1 . As Vaayu in the form of Koorma (tortoise) bears the serpent Lord Anantha
in Ghanodaka, it is said that Maruthi could easily carry Lakshmana (Sri
Vadirajaru)
2. Aithough Ravana had boon from Brahma he was unable to carry Lakshmana.
However Hanuman carried him very easily. This brings out the fact that
Vaayu is so much greater than Sasha: ‘Lakshmana praanadaata ca’
3. Lakshmana who is Sesha Rcopa holds the entire lokas and stands on Vaayu
Koorma who is none other than Hanuman is a well known fact which is
indicated by the letter 'Hl‘

Lakshmana Is blessed by Rama's touch

il'
agfeiafiaagiimil
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WWW: u u ||
Adhyaya-S - 459

sa raamasamsparshanivaarltaklama:
samutthitastena samuddhrute share |
babhau yathaa raahumukhaat pramukta:
shashee supocrno vikachatswarashmibhi: "92"
When all his pain had been removed by the touch of Rama and the arrow
had been plucked out by Him, Lakshmana got up and shone with splendorjust
as the full mon coming out of Rahu’s mouth shines with all its resplendent rays.
Special Notes:
1. The pain inflicted by Brahma‘s astra was removed by Sri Rama's healing
touch. Only the Lord is capable of removing this pain. Can it be claimed a
difficult effort for the Lord who absolves our bondage in 'samsaara’ by just
a side glance?
The fight between Rama and Ravarla

a fimfimwfr centre
we anti am’ 3w |
. f i .

wading-fife u a: n
sa sheshabhogaabhamatho janaardana:
pragruhya caapam sasharam punashcal
sulabdhasamjnam rajaneecaresham
jagaada safleebhava raavaneti l|93||
Then Janardhana holding his bow resembling the hood of sesha along with
arrows told the raakshasa king who had again regained full consciousness
‘Oh Ravana get ready to fight.‘
Havana's velour

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ratham samaaruhya puna: sakaarrnuka:
samaargano raavana aashu raamam
460 Skrl' Mahabharata Taatparya Nimaya

abhyetya sarvaashca dishashcakaara

sharaandhakaaraa: paramaastravettaa ||94||
Again mounting his chariot, Ravana with bow and arrows, proceeded quickly
towards Rama and being cognizant of the use of celestial weapons made all
directions dark with arrows.
Hanuman became Raama's Vehicle

wlieifisfiqimfiaiir
=r it W113 fear: FIEU
{ii-‘r w git: new mi
tar-ti writer wit a um 1| m ||
rathe sthite asmin rajaneecareshe
na me patirbhumltale sthitah syaatl
iti sma putrah pavanasya raamam
,skandham samaaropya yayau ca raakshasam ||95Il
When the rakshasa king was seated on a chariot, the son of Vaayu thought
‘let not my Lord stand on the ground’ and placing Rama 0n the shoulders
proceeded towards the Raakshasa.
Special Notes:

1. Lord is Vaayuvahana is made practical here — Suparno Vaayu Vaahana,

Varado Vaayu vaahana (Vishnu Sahasranaama).

Rama's unparalleled velour

mwswmfiw
agisrwfiaifiwfiiw
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wisefiaaassirhfiq u as 1|
prahasya raamo asya hayaan nihatya '
sootam ca krutwaa tilasho dhwajam rathaml
dhanoomshi khadgam sakalaayudhaani .
catram ca sacchidya cakarta maullm I196"
Adhyaya-B 46 l

With a smile Rama killed his horses and charioteer having destroyed the
chariot and flagstaff, cut asunder his hows and swords and all other instruments
and having destroyed his umbrella out his crown.
Rama let Ravana go!

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nifiwmgatfiaiq || mi
kartavyamoodham tamavekshya raama:
punarjaga aadaashu gruham prayaahl |
samastabhogaananubhooya sheeghram
pratoshya bandhoon punarehi martum ||97||
Seeing Ravana totally disoriented and not knowing furtheraction Rama said,
‘go soon to your house and after quickly enjoying all pleasures and satisfying
near and dear ones come back to die.‘

Special Notes:
1. Rama's gesture is matchless. Having got his enemy so easily, he chose tr;
let him go giving him another opportunity to rethink.

it ls sure Kumbhakama will be awakened

mmqifiqa'
WWHEFfiifizfizl
Emma
uiiuamsgafiw || v. u
iteerito avaagvadano yayau gruham
vichaarya kaaryam saha mamtribhi: swakai:l
hataavasheshairatha kumbhakarna
prabodhanaaya aashu matim chakaara ||98||
Thus told. he went home with suiking face and having consulted with his
surviving ministers thereafter he soon made up his mind for awakening
Kumbhakama.
462 Shri Mahabharata Taatparya Nirnaya

Kumbhakama finally woke up

afieflmfirmmgit
fitmmmmgfifi'sm
MRS“
11%:m || m n
sashailashrungaasiparashwadhaayudhair
nishaaoaranaamayutairanekai:l
tacohwaasavegaabhihatai: kathanoid
gataih sameepam kathamapyabodhayat ||99||

With great difficulty Ravana woke up Kumbhakama with help of several million
raakshasa armed with mountain peaks, swords, hatchetswho were able
somehow to get near him though pushed back by the force of his breath.

Special Notes:
1 . Kurnbhakama's body was strong like the diamond that it oould not be easily
destroyed. In spite of flinging such powerful weapons on him he was only
made to wake up but his body was little hurt. If such a Kumbhakama‘s body
was very easily out with just arrows from Rama, one can imagine His gallantry.
To express this it is said that the raakshasaas who went to wake up
Khumbhakarna were equipped with such weapons.
2. Kumbhakarna had got the boon from Brahma for long hours of sleep. He
was embodiment of ‘Mithyajnaana’ (false knowledge). This episode shows
how very difficult it is to convince those who have wrong knowledge.

Kurnbhakama was fed with meat and blood

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firm wafi WI
mafia W
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shailopamaanasya ca maamsaraasheen
vidhaaya bhakshaanapi shonitahradaan |
sutruptamenam paramaadarena
samaahwayaamaasa sabhaatalaaya ||100||
Adhyaya-S 453

Having placed before him mountain heaps of of flesh fit for eating and also
ponds of blood, and having made him well satisfied, he summoned him with
due honourto the audience hall.
Special Notes:

1. When most revered Hanuman came Ravana received him with much
disregard while Kumbhakama who is sinful was received with great honors.
For those who are like Ravana with indulgent nature are impertinent towards
‘true knowledge‘ but show fondness in deep slumber.

Ravana prays to Khumbhakarna

mfia'mfiaia:
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tita'tiflaammm
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uvaaca cainam rajaneecarendra:
paraajito asmyadya hi jeevati twayi l
rane narenaiva hl raamanaamnaa
kurushva me preetimamum nihatya “1 01"

Raakshasa king told him, Even as you are alive l have been strangely indeed
vanquished in battle by a mere human named Rama. Bring delight to me by
killing him.
Kumhhakarna mocked Ravana

film: W
gar anfiuafia silt: l
anfiwfifiw Fa men
em fiflqflfirh ism || t a =1 ll
‘iteeritah kaaranamapyashesham
shrutwaa jagarhaagrajameva veera: |
amogaveeryena hl raaghavena
twayaa virodhashcarito bataadhya ||102||
464 Sim' Mahabharata Taarparya Nimaya

On hearing Ravana speakthus, Kumbhakama Ieamtall the reasons behind

the enmity and thus mocked his brother, ‘Alas you have now made enmity with
Raaghava whose valor is immeasurable’.
Khunmhhakarna advises Ravens

mmsfefifiim:
Msmflifim?
Meanings-Ins
w'éa'mssqirlifirnwamu tot ll
prashasyate no balibhirvirodha:
kathamohidesho atibalo mato mama |
itlrito raavana aaha durnayo
apyahamtwaya aavyo hi kimanyathaa twayaa "103“

'Enmity with superior people is not recommended. In my opinion Rama is

very strong. On hearing this Ravens replied, May be l am wreng. Yet you have
to protect me; else what use are you to me?‘
Ravana begs for help - Kumbhakarna agrees

e mwfiorrrr || 2w ||
caranti raajaana utaakramam kvaoit
tvayopamaan bandhujanaan balaadhikaan |
sameeltshya heettham gadito agrajena
sa kumbhakarna: prayayau ranaaya "104“

‘Sometimes kings like me commit mistakes keeping faith in relations who

are superior in strength for support.‘ Hearing this from Ravana Kumbhakama
set out for the fight.
Monkeys ran away seeing Kumhhakama’s strides

mew
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Adhyaya-S 465

iiifiuifitwifiiemrggg
imazfifiiwsriigrrrg n wt u
praakaaramaalanghya sa pancayojanam
yadaa yayau shootavaraayudho ranam |
kapipraveeraa akhilaah pradudruvur-
bhayaadateetyaiva ca setumaashu ll105||
Holding a spear he leaped the fortress of Trikuta extending over five yojanas
and stepped into the battle field, even the most valiant monkeys ran away out
of fear, crossing the the bridge across the ocean.
Special Notes:

1 . Kumbhakama‘s physique was frightening and he could cross the five yojana
high Trikuta mountain in just one stride. Monkeys not only feared opposing
him they even feared looking at him.

Kumbhakarna swallowed the monkeys

Wes with
Wm Wm ir l
fiiififl'wifiWW
Wmmfim || a =s n
shatabalipanasaakhyau tatra vasvamshabhootau
pavanaganavaraarnshau shvetasampaatinau ca |
nirrutitanumadhoograrn dhurmukham kesareeti
pravaramatha maruthsu praasyadetaan mukhe sa: [[106]]
0f them, Sathabali and Panasa. incarnations of Vasus; Sveta and Sampati
who were superior among Maruths; fierce Durmukha incarnation of Niruti; and
also Kesari the senormost of the Maruths were all swallowed.

Special Notes:
1. This sampati is not Sampati the bird but a monkey. Kesari is Hanuman's
father.
Wsrilwvhnarrfi
wmmmi
466 Shrr' Mahabharata Taarparya Niraaya

mamqafiaiaalt
WWW || awn
rajanicaravaro asau kumbhakama: prataapee
kumudamapi jayantam paaninaa sampipesha |
nalamatha ca gajaadeen panca neelam sataaram
girivarataruhastaan mushtina aapaatayacca ||107||

Kumbhakarna who was the foremost and and powerful among the
raakshasaas crushed Kumudha and Jayanta with his hands and thereafter
with his fist blow threw Nala, Neela and Taara and the five monkeys including
Gaja to the ground who confronted him holding Moutain peaks in their hand.
Angada and Jambhavan attempted in vain

WW8 mi: |
fiafit fiznat Fitment-fir: u tea u
athaangadashca jaambavaaninaatmajashca vaanarai: |
nijaghnire nishaacaram savrukshashaiiasaanubhi: ||108||
Thereafter Angada, Jambhavan and Sugreeva along with other monkeys
attacked the raakshasa with mountain peaks containing trees.

fiqfihima qiitrrmir fimaw a |

wwwwamgarffim n mu
vicoornitaashca raakshasaastanau nishaacarasya tel
babhoova kaaoana vyathaa na caasya baahushaalina: |]109||

Those mountains falling on the chest of the raakshasa was powdered but
not the slightest pain was caused to this strong bodied man.
Sugreeva fell

aqi" name srqa WW: |

glfiwwasaa'yqammtt: u Re u
aathaaparam mahaacalam pragruhya bhaaskaraatmaja: | .
mumoca raakshaso atha tam pragruhya tam jaghaana sa: ||110||
Adhyaya-S 461'I

Then the son of Surya (Sugreeva) seizing another big mountain threw it on
the raakshasa and he catching it hit with it back on Sugreeva

wwwqgtmmiwémn
mfififiagamfit ll ttt u
tadaa papaata suryajastataada chaangadam rushaa |
sajaambavantamaashu tau nipetatustalaahatau ||111|[
Then Sugreeva fell down. Kumbhakama struck with anger Angada and
Jambhavanta and both being struck by his palm fell.
Sugreeva captured by Kumbhakarna

aw mp meal? wit H wet it'll l

wealth-mm: ll tun
atha pragruhya bhaaskarim yayau sa raakshaso balee |
jagaama chaanu maaruti: susukshmamakshikopama: ||112||

Then the powerful Raakshasa went carrying Sugreeva and Maruthi followed
him assuming the form of a small fly
Hanuman went for Sugreeva‘: rescue

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Itfiwflflfiswgwfimwaqwq u 224 ||
yadainamesha baadhate tadaa vimocayaamyaham l
yadi sma shakyate asya tu swamochanaaya tadvaram ll113||
‘If Kumbhakarna creates trouble to Sugreeva l will release him. If the lattel
is able to release himself well and good‘

rl-F'rawqgwfinmgfififllim
gififittafifl=wi=gfi=m= || ttvu
iti vrajatyanu sma tam marutsute nishaacara: |
puram vivesha chaarcita: swabandhubhl: samastasha: ||114||

As son of Maruth was following him thus the raakshasa entered the cit}
being honored by all relatives.
468 Sim‘ Mahabharata Taugparya Nimaya

Sugreevfl woke up - Kumbhakarna lost his nose

mfiautsfiliér-r fins: m: |

Wriawamisémltzk ll
tuhinasalilamaalyai: sarvato abhipravrushte
rajanioaravare asmimstena siktah kapeesha: I
vigatasakalayuddhaglaaniraa vanohayitvaa
rajaniearavaram tam tasya naasaam dadamsha ||115||
As this raaksahsa chief was being showered in alt the parts of his body with
flowers wet with cool water, the monkey king also thus got sprinkled became
relieved of exhaustion from the fight and by deceiving that raakshasa chief bit
his nose.

Special Notes:

1 . Sugreeva till now due to exhaustion remained quiet in Kumbhakama's arms.

Because of the cool water from flowers he overcame exhaustion and and
due to 'anima shakti‘ he reduced his size and before Kumbhakarna realized
he escaped, jumped up and bit his nose.

$ugreeva’s velour out Kumbhakarna's ears

imwmq arm’? s mthsri math |

afieeffiufimgwmsfim: Ii t tr; ||
karaabhyaamatha karnau ca naasikaam dashanairapt |
sanoidya kshlpramevaasaavutpapaata hareeswara: ||116||
Having torn off his ears by his hands and bit his nose by his teeth, this
monkey king soon jumped up.
Kumbhakarna used Spear

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Adhyaya-S 469

talena cainam nijaghaana raakshasa:

pipesha bhoomau patitam tato api |
samudgato asau vivare anguleenaam
jaghaana shoolena punah sa raakshasa: ||117||

The raakshasa hit Sugreeva with his palm.He fell to the ground who was
again crushed by his feet. However Sugreeva escaped through the space
between his toes but the raakshasa again struck with his spear.
Sugreeva's life was saved by Hanuman

fi:gm=fiwflmmn
mafisrfimw-tfii
wafiezmfi: || 2&6 ||
amoghashoolam prapatat tadeekshya
swve: sutasyopari maarutaatmaja: |
pragruhya jaanau pranldhaaya sheeghram
babhanja tam prekshya nanaada coccai: ||11B||
The son of Maruth, seeing the unerring spear falling on the son of Surya
(Sugreeva) seized it and placing it on his knees broke it and looked at
Kumbhakarna and roared.

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athainamaavruttya jaghaana mushtinaa
sa raakshaso vaayusutam stanaantare |
jagarja tenaabhihato hanoomaan
acintayanstat prajahaara cainam ||119||

That Raakshasa shaking his fist, hit son of Vaayu (Hanuman) in the middle
of his chest and shouted. Though hit by him. Hanuman unmindfu! of it struck
him back.
470 Shrl' Mahabharata Taatparya Nirnlay

Unable to hear the strike by Hanuman, Kumbhakarna fall unconscious

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win Ifi'sqiw “W: |
3pm 1151i mu: ilfitfi
qiiaqiiuguifit: || as: ||
talena vakshasyabhitaadito rushaa
hanoomataa mohamavaapa raakshasa: l
punashca sanjnaam samavaapya Sheeghram
yayau sa yatraiva raghupraveera: ||1201|

Hanuman with anger hit violently on his (khumbakama's) chest, the raakshasa
fainted, and soon regaining consciousness walked towards where
Raghupraveera (foremost among Raghus) stood.
Hanuman let go Kumbhakarna as he was victim of onlyr Rams
firfimmw mii 3-1511
flail fi Flt-"t fi W: l
anti amsrim-é w sfiq
miifiwwrém u 222 It
vicintayaamaasa tato hanoomaan
mayaiva hamtum samare hi shakya: |
asau tatha aapyenamaham na hanmi
yasho hi raamasya drudham prakaashayan ||121||
Hanuman thought to himself. ‘I can kill Khumbhakarna in the battle.
Nevertheless l will not kill him. My aim is to bring out Rama's fame.

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mail-Elma‘ ll an ll I
ananyavaddhyam tamimam nihatya
swayam sa raamo yasha aahareta |
datto varo dwaarapayoh swayam ca
janaardanenaiva puraa tatashea - ||122||
Adhyaya-8 H 471

Rama should gain fame by killing him. the one, who cannot be slained by
anyone else.Earlier Sri Janardhana had Himself blessed His ‘dwarapalas' with
this boon.
fiawafiwa'fiawg
WWI
aaiiufismwgus'
afiswgwhigfiaqni: umu
mayaiva vaddhyau bhavatam trijanmasu
pravruddhaveeryaaviti keshavena l
uktam mayaivaisha yadapyanugraham
vadhe asya kuryaannatu me sa dharma: “123"

It was said by Keshava: ‘In spite of your increased prowess you shall be
killed by me alone in all your three births’. However, even if I kill him Sri Hari will
surely look upon me with favour. Still it is not proper for me to do so.
Kumbhakarna went to Rama

sfirwelheqimmgmii
Wlia'niilififlifl'flfl
awniisfeaamiwg
WWW n any ||
iti sma samoimtya kapeeshayukto
jagaama yatraiva kapipraveeraa: |
sa kumbhakarno akhilavaanaraanstu
prabhakshayan raamamupaajagaama ||124||
Thus thinking in this manner Hanuman along with the monkey chief (Sugreeva)
went where the other important monkeys stood. Kumbhakarna swallowed all
the monkeys as he approached Rama.
Kumbhakarna swallowed more monkeys

§ ‘Tm iifiSI-sfim
lfi fifidvgtgwisql
afifiimw a W:
aifiqafiwwquimfiifitr u wt ||
472 Skrl Mahabharata Taalparya Nirnaya

ts bhakshitaastena kapipraveeraa:
sarve vinirjagmuramushya dehaat |
srotobhlrevaatha ca romakoopai:
kecit tamevaaruruhuryathaa girim ||125||
All those monkeys who had been devoured by him came out of his body
through his nine organs and also the pores of his hair amd some of them
again climbed on him as if on a mountain.
Kumbhakarna swallowed his own people

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mamr'mwlair
m=mwasilfinifi=q n ass 1|
sa taan vidhooyaashu yathaa mahaagajo
jagaama raamam samaraarthameka: |
prabhakshayan swaanaparaanshca sarvasho
mattah samaaghraaya ca shonitam piban ||126||
Like a maddened elephant Kumbhakarna shook them off from his body (like
flies) and went unaided to fight Rama,and as he went he swallowed monkeys and
his own raakshasa and enjoying the smell of blood he was drinking it.
Kumbhakarna did not take any notice of Lakshmana

mam
a await We: |
amn mi fiftqsmfi
mama slant-mg II 2m ll
nyavaarayat tam sharavarshadhaarayaa
sa lakshmano nainamaointayat sa: |
jagaama raamam ‘irishrungadhaaree .
samaal'lwayat tam samaraaya ca aashu ||127||

Lakshmana rained arrows to stop Kumbhakarna. However Kumbhakarna

disregarding them walked towards Rama with a mountain peak in his hand.
He challenged Rama fora battle.
Adhyaya-S 473

Battle between Rama and Kumbhakarna

miewfigflfimil
Whaling:
emuriizilgm u tea n
atho samaadaaya dhanuh sughoram
sharaanshaa vajraashanitulyavegaan ]
praveshayaamaasa nishaachare prabhu:
sa raaghava: poorvahateshu yadwat "1281]
Then Raghava picked op a terrible bow and flung arrows at the raakshasa
with the speed of lndra‘s Vajrayuda just as he had killed formerly asuras like
Khara and Dhushana.

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yaavadbalena nyahanat kharaadikaan
na taavataiva nyapatat sa raakshasa: |
atha prahasya aatmakabalaikadesham
pradarshayan baanavaraan mumoca ||129||

Kumbhakarna did not fall to the force that was used by Rama to kill Khara
and Dhushana. Smiling, Ramajust by playing on a little with His intrinsic strength
hit Kumbhakama with exceptional arrows.

Special Notes:
‘l. When it is said that Khumbhakarna was not affected by strength of arrows
of Rama used on Khara and Dhushana. it only means Kumbhakama is
much stronger than them, it does not however underestimate Rama's
strength. Rama is always ‘sarva guna sampanna.‘ Rama did not want him
to fall. Thus he did not fall. Later Rama smiled and with little strength aimed
His arrow at Kumbhakama which made him fall. Everything happens
according to His will, shows Rama.
474 Shrl' Mahabharata Taal'parya Nirnaya

Kumbhakarna was made Into pieces by five arrows

amt a mifiaasi an
W as WWI
WW filit fig‘?!
mlimrumfia mg u at e ||
dwaabhyaam sa baahoo nicakarta tasya
padadweyam caiva tathaa sharaabhyaam I
athaaparenaasya shire nikrutya
sampraakshipat saagaratoya aashu ||130||

Rama with two arrows cut his arma, and with two more arrows He cut his
two legs, with another arrow He cut his head and threw him quickly into the
waters of the ocean.

Special Notes:
1 . Strength Rama showed was merely for the perception by the worldly.
However He could have pronounced destruction by choioejust as He does
with creation. However He did not choose to do so..

Upsurge of the ocean

Maltese!“

WWI
gtmuitqqgnrqa
WW 11H!"
avardhataabdhlh patite asya kaaye
mahaachalaabhe kshanadaacarasya I
suraashca sarve vavrushuh prasoonair
mudaa stuvanto raghuvaryamoordhni ||131||

By the fall of the raakshasa's body resembling a mountain into the sea, it
overflowed and all the Devas showered flowers on the head of Rama. praising
Him with joy
Adhyaya-B 475

Special Notes:

1 . Kumbhakama‘s body was huge which oould make water in the sea overflow.
Rama did not want it to fall on the battle field and cause death of several
monkleys. Therefore as He killed him he threw his body into the sea.

Khumebakama's hugs hodyI

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‘{3ma ll He Ii
yojanaanaam trilaksham hi kurnbhekamo vyavarddhata I
poorvam pashcaat sanchukoca lankaayaamushitum swayam ||132||
Kumbhakarna had originally grown to the size of three lacs yojanas (soon
after his birth) and later to live in Lanka he had reduced his size.

egemwrmhfiawfimfifli
flammaafimfizfiirm n £3; ||
sa tu swabhaavarnaapanno mriyamaano vyavarddhata I
tenaasmin patite twabdhiravardhadadhikam tadaa "133“

He grew to his natural size at the time of his death and with this increased
size, the body when thrown into the sea, the sea also swelled in volume.

Special Notes:
1. ‘Lavana Samudra‘ is only one lac yojana. However in extent it is several
yojanas. Moreover Kumbhakarna's body was cut into pieces and therefore
it could be accommadated in the ocean.

Ravana heard about Kumbhskarna‘s death

William
Widen
smafilerwfimmggg
uigfitiqigsimm ll wail
athaapare ye rajaneecaraastadaa
kapipraveerairnihataashca sarvasha:l
476 Sim’ Mahabharata Tangier-ya Niraaya

hataavashishtaastwaritaa: pradudruvur
bhraaturvadham cocurupetya raavanam ||134||

Then the remaining raakshasa were mostly killed by the valiant monkeys
and the survivors ran quickly to Ravana and intimated to him his brother’s
death.
Coming of lndrajith

nemfiwmqfidrir
fitnnrmizlmfifiil |
mgirfifiihmg
fiiifliwfltfiq u wt u
sa dukhathapto nipapaata moorchito
nlraashakashoaabhavadaatmajeevite |
tamaaha putrastreedasheshashatrun-
niryunksha maam shatruvadhaaya maachiram ||135||

Afliicted with grief Ravana fainted. He lost hopes in life. Then his son Indrajith
told him, ‘Direct me without delay for the killing of your enemies.‘

Special Notes:
1. lndrajith had won over Indra with help of Brahma's boon. However he had
forgotten that Rama is master of even Brahma. Thus he spoke in this
manner;
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filiuwaimm n 1m 1|
mayaa gruheetastrldasheshwarah puraa
visheedase kim nararaajaputrata: |
sa evamuktwaa prajuhaava paavakam
shlvam samabhyarchya samaaruhad ratham ' "136"
Adhyaya-S 47'?

‘Formerly the king of Devas was captured by me. Why do you grieve on
account of the son of a human king?‘ Having spoken these words lndrajith set
up sacrificial fire and worshipped Shiva and left mounted on his chariot.
The monkey warriors were bound with ‘Naaga Paasha'

smwmfifita
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a amtfiiim finer
Wit-dim u as 1|
sa aattadhanwaa sasharo rathena
viyat samaaruhya yayaavadarshaham l
sa naagapaashalrvaratah shlvasya
babandha sarvaan kapiveerasanghaan ||137|l

With his bow drawn and with arrows he mounted up the sky in his chariot
and became invisible. With the 'Naaga paasha' obtained by Shiva's boon. he
bound the entire monkey warriors.
Service Opportunity given by Lord l-larl to Garuda

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Filinwmaqqmsfiwr n Ha n
pura aavataaraya yadaa sa vishnur-
didesha sarvaanstridashaanstadaiva |
mamaapi seva bavate prayojyet-
yevam garuthmaanavadad vrishaakapim ||138ll

Earlier Vishnu had directed all the Devatas forincarnation on earth, Garuda
had prayed to Vrishakapi (Vishnu who grants requests and dispels the grief of
His devotees) thus: ‘Give me an opportunity to serve You.’

Special Notes:
1. Brahma and Saraswati, Garuda and Souparani do not have avataras in
this world. Therefore Garuda wanted to serve the Lord in some way and
478 Shri Mahabharata Taatparya Niraaya

thus he put forward his request in this manner.

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w=madaifii=qqr2aaw= ll an ||
tamaaha vishnurna bhuvi prajaatim-
upaihi sevaam tava chaanyatha aaham |
aadaasya evaatra yathaa
yash: syaad dharmashca kartavyakrudeva ca syaa: ||139||
Vishnu told him: ‘Do not seek birth on earth. l shall certainly accept your
service in such a way that your fame and Dharma may become established
and you would have also discharged your duty.’

wwwem
wfiawfimfiimm|
Wile-rails:
air-11mm || 2y: ||_
varena sharvasya hi raavanaatmajo
yadaa nibadhnaati kapeen salakshmanaan |
urangapaashena tadaa twameva
sametya sarvaanapi mocayasva ||_140||
When lndrajith would bind all the monkey warriors and Lakshmana with
'Nagapasha‘ due to the boon from Shiva, than you alone shall oome and release
all of them

aimafisfiaam
magnets-thaw“
aefiwiflfiqw
mmww u we n
aham samartho api sa lakshmanashca
tathaa hanoomaan na vlmocayaama: |
tava priyaartham garudaisha eva
krutastava aadesha imam kurushwa ||141||
Adhyaya-S 479

‘Though l am capable, Lakshmana also is capable and so too Hanuman.

However none of us will release them. Oh Garuda, so that this pleasurable
duty may be yours. I command you to do so. Carry out this duty.‘

Special Notes:
1. As Lakshmana is king of Nagas he is capable of releasing the 'Naaga
pasha.’ The boon was given to lndrajith by Shiva. Lakshmana is avatara of
Sesha who was earlier Shiva. Therefore Lakshmana can overlook Shiva‘s
boon and release from its binding. Garuda is equal to Shiva, he has the
capacity to overcome Shiva's boons. That is why Lord Hari commands him
to make him happy.

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aamvfifiaammi
afiamrlirliaarg'oqn ave u
tadetaduktam hi pura aaatmanaa yat
tato hi raamo na mumoca kanchana I
ha lakshmano naiva ca maarutaatmaja:
sa caiva jaanaati hi devaguhyam ||142||

In as much as Rama himself had said earlier He did not attemptto release
anyone. As so neither Lakshmana nor Hanuman, as latter alone knew this
divine secret.

Special Note:

1. Hanuman by reason of his superiority and Lakshmana by reason of his

equality oould both override Shiva's boon. The former by virtue of his innate
all pervasive knowledge knew this secret while Lakshmana's knowledge
of this secret was due to his presence as Aadiseha at that time Lord
commanded Garuda. The emphasis is however laid on Hanuman's
knowledge alone because of its superior character. (Sri Vadiraja)

indrajlth was praised by Ravens

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mwnafilgiml __
430 Shrr' Mahabharata Taatparya Nirnaya

msfififimmfiw:
@113q || 2v: ll
atho nibadhyaashu hareen salakshmanaan
jagaama raksha: swapitu: sakaasham |
nananda caasau pishitaashaneshwara:
shashamsa putram ca krutaatmakaaryam ||143||
Having bound the monkeys and Lakshmana, lndrajith went to his father
Ravana. Ravana rejoiced and praised his son for service done to himself.
Garuda released the victims from 'Naaga Paasha'

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sa pakshiraajo atha harernidesham
smaranstwaraavaaniha ca aajagaama |
tatpakshavaatasparshena kevalam
vinashta eshaam sa urangabandha: ||144||

Garuda remembering Sri Hari's command quickly came here. By mere touch
of the wind that was caused due to the flutter of his wings, the bond of "naaga
Paasha' was destroyed.

Special Notes:
1. The word ‘sparsh' is used to indicate even the touch was gentle and not
forceful.

Monkeys regained censious

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Adhyaya-B 48 l

sa raamamaanamya paraatmadaivatam
yayau sumaalyaabharanaanulepana: 1
kapipravlraastu taroonshilaashca
pragruhya nedurbalinah prahrushtaa: ||145||
Garuda adorned with excellent garland. ornaments and sandal paste after
worshipping his supreme deity Rama left. The monkey warriors were once
again filled with strength and gladdened shouted war cries, holding trees and
stones.

Special Notes:

1. The wind produced by Garuda's fluttering of the wings removed the fatigue
of the monkeys due to the bonding. They were rejuvenated and onoe again
showed enthusiasm as before.
2. Garuda was commanded by Lord about this incident shows that Rama is
not only Omnipotent but also ‘all knower.‘
lndrajith once again used his weapon

3H1 film? WWI?

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shrutwaa ninaadam plavageshvaraanaam
punah saputro atrasadatra raavana: |
bandhaadmushmaat pravinlssrutaaste
kimatra kaaryam twiti cintayaana: ||146|| '
Hearing the cries of the monkey chiefs Ravana along with his son became
frightened thereby again, being perplexed about what should be done next
now that the monkeys had been freed from this bondage.

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482 1 Shrl' Mahabharata Taalparya Nirnaya -

punashca hutwaa sa hutaashameva

ratharn samaarunhya yayaavadarshanam l
vavarsha chaastraani mahaantyajasram
varaadumeshasya tatha aabjajasya ||147|I
lndrajith again set up sacrificial fire and mounted his chariot and became-'1
invisible. And he showered powerful weapons incessantly with the help of boons:
given by Shiva and Brahma.

The monkey chieftains once again fell unconscious

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a3‘ awful-mafia u eve n
punashca tasyaastranipeeditaaste
nipetururvyaam kapaya: salakshmanaa: |
sprushamti naastraanl durantashaktlm
tanum sameerasya hi kaanicit kvacit ||14B||
Again the monkeys along with Lakshmana having been hurt by his arrows ’
fell on the ground. But none of his weapons touched‘in the least the incarnation
of Vaayu (Hanuman) of infinite prowess.

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Vijnaatukaama: purl sampravruttlm
vlbheeshana: poorvagatastadaa aagaat l
dadarsha sarvaan patitaan sa vaanaraan
marutsutam tvek'amanaakulam ca . ||149|
Vibheeshana who had gone before to ascertain the situation in the city
(Lanka) just then returned and saw all the monkeys fallen down, except the son
of Vaayu who alone remained unafflicted.
Adhyaya-S 483

Special Notes:

1. Vibheeshana was not affected because he was away. No weapons affect

Hanuman. ltdid not affect Lakshmana too. However in order to respect the
weapon as per Rama's command, Lakshmana lied down silently. This is .-
clarified further in sloka 162. i
Jambhavanta told about Hanuman’: glory

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aitfiramaauaqwe || 2M ||
sa tam samaadaaya yayau vidhaatrujam
vimoorchitam codakasekatastam |
aashwaasya kim jeevasi heetyuvaaca
tatheti sa praaha ca mandavaakya: |l150||
Vibheeshana took Hanuman to Jambhavan who had also fallen unconscious
and sprinkled water revived him andasked. ‘Are you alive?‘ Jambhavanta
replied, ‘yes' in a feeble voice.

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ooche punarjeevati kim hancomaan
jeevaa: sma sarve api hi jeevamaane |
tasmin hate nihataashcaiva sarva
itee'rite asmityavadat sa maaruti: ||151||
Jambhavan again added, ‘Is Hanuman alive?‘ We all can live if he is alive.
However we are all dead if he is dead.‘ When told thus. Maruthi said ‘l am
there‘.
Special Notes:

1. Being hurt by the weapons Jambhavan was unable to open his eves.
However he recognized Vibheeshana by his voice. He was unable to see
484 Sim‘ Mahabharata Taarparya Nirnaya

Hanuman with him.As Hanuman did not speak. he could not recognize him
with voice. That is why he asked, ‘ls Hanuman alive?‘ The entire world is
alive due to presence of ‘Vaayu Devaru'. Without him the body falls dead. It
is an example to highlight the lines in Upanishad. Jambhavaan being an
avataara of ‘Yama Dharrna‘ knew the greatness of Hanuman. Only those
who are in the ‘path of Dharma' will be able to understand this aspect.
2. Hanuman, Jambhavaan and Vibheeshana are all ‘Chiranjeevi,s'.

Jaambhavaan requests that Sanjoovlni

should bo brought

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ityuktojaambavanaaha hanoomamtamanantaram l
yo asau mero: sameepastho gandhamaadanasanghita ll152||
giristasmaat samaahaaryam tvayaushadhachatushtayam |
mrutasanjeevanee mukhyaa sandhaanakaranoa paraa l
savarnakaranee caiva vishalyakaranoeti ca l|153|l

Having told this, Jaambhavaan then said to Hanuman ‘you must bring four
medicinal herbs from that mountain known a's Gandhamadhana which is near
Meru. of which the most important is ‘Mrlta Sanjeevanee', and the rest are
‘Sandhaanakaranee', ‘Saavarnakaranee' and ‘Vislakaranee.'

Special Notes:
1. ‘Mrita sanjeevani' brings the dead back to life. ‘Sandaana karanee‘ that
which unites the limbs which are cut. ‘Savaranakaranee' that which brings
natural colur to the discoloured parts. ‘Visalyakaranee' that which throws
out the imbedded arrows.
2. it will not suffice if the monkeys are brought back to life. They have to regain .
their original health. They have to get ready for further battle! Thus knowing
these types of herbs which help in revitalizing is remarkable.
Adhyaya-S L 485

Hanuman left resembling the arrow of Rama

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mamafinnganmfiwu tw u
ityuktah sa kshanenaiva praapatad gandhamaadanam |
avaapa caambaracaro raamamukta: sharo yathaa ||1541|
The very moment he was told so Hanuman jumped up and reached
Gandhamadana, just as an arrow flung by Rama flying in the air.
Hanuman uprooted Sanjeevana

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méfiftailmwnfimawseq u wt 1|
amtarhitaashcaushadheestu tadaa vijnaaya maarutl: |
udbabarha girim krodhaaocatayojanamandalam ||155|1

However the medicinal herbs became invisible (on aooount of fear of removal).
Knowing this Maruti then with anger plucked up that portion of the mountain
itself spreading over one hundred yojanas.
Special Notes:
1. Gandhamadhana mountain is 2000 yojanas big. In that the area covered
by the herbs was 1000 yojanas. Hanuman plucked that portion of the
mountain and brought it.

Hanuman brought the Sanleevana

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sa tam samutpaatya girim karena
pratolayitwaa baladevasunu: l
samutpapaataarnbaramugravego
yathaa harishcakradharastrivikrame ||156||
486 Shrt' Mahabharata Taalparya Nl'raaya

He. the son of Vaayu (God of strength) having plucked it up and weighed it
in his hand, flew up in the sky with terrible speed,just like Han‘ with His chakra
when he incarnated as Trivikrama.

Special Notes:

1. During Trivikrama Avatara Sri Hari grew with tremendous speed and in
fraction of second spanned the entire space. Similarly Hanuman crossed
the distance between Lenka and Meru the span of 50,000 yojanas in
‘seconds.

Monkeys regained their life

sans swift-s fifiqmaa't

fiwrfim Ira isfimfin; l

WW: m || this u
aavaapa chaakshnoh sa nimeshamaatrato
nipaatitaa yatra kapipraveeraa: |
taccailavaatasparshaat samutthltaa:
samastasho vaanarayuthapaa: kshanaat ||157||

And returned before the wink of the eye to where the monkey chiefs lay, and
in moment all the commanders of the monkeys got up by mere touch of the
wind coming from the mountain.
Hanuman was praised by all - The Devatas rained flowers

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Wm || tea ||
apoojayanmaarutimugrapaurusham
raghoottamo asyaanujanlstatha aapare I
papaata moordhnyasya ca pushpasantati:
pramoditairdevavarairvisarjitaa ||158||
Adhyaya-B 487

The younger brother of the foremost of the Raghus (Lakshnmana) as well

as others worshipped Maruti for his excellent prowess and flowers showered
by the greatly delighted Devatas fell on his head.
Special Notes:
1. lt can be noted here thatjust as Hanuman brought the 'mritha sanjeevaniee
and brought back to life all the monkeys who were in service of Rama and
made them continue their saadhana of serving Rama SriMadhvacharya
avatara of Hanuman also with his works which are like Sanjeevanee’ makes
the saadhaka proceed in the path of saadhana fully rejuvenated.
2. Just as Devatas showered flowers on Hanuman, even in Madhva avatara
Devatas rained flowers as mentioned in Madhva Vijaya.

Sanleevana was put back in place

a WW
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mamas:
WMUHHW || 2m ||
sa devagandharvamaharshisattamair
abhlshtuto raamakaropagoohita: l
punargirtm tam shatayojanocchritam -
nyapaatayat sa'msthita eva tetra ca ||159i|

Praised by Devas Gandharvas and the foremost Rishis. and embraced

within the arms of Rama, he threw back that mountain covering over a 100
yojanas from where he stood.
The monkeys once again ready for fight

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WWW: || tse n
sa poorvavanmaarutivegacodito
nirantaram shlishtataro atra caabhavatl
488 Shrr' Mahabharata Tuatparya Nirnaya

punashca sarve tarushailahastaa

ranaaya cottasthuralam nadanta: ||160||

Propelled from the force of Maruti. it became closely knitted with the other
portion of the mountain as before. Ail the monkeys stood up again forfigh't'with
trees and stones in their hands making loud noises.

Special Notes:
1. This feat of Hanuman is beyond imagination. We have to bow in humility
before him. Pandithacharya who was oveniyhelmed with this episodejust
folded his hands in ‘Vaayusthuti' to say 'kapivaravapushaste narna:
koushalaaya'!
2. it not only brings out the strength of Hanuman but also his intellectual acumen.

Indrajith was overcome with fear

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mi new fié't'r i
afiwwfimai
fiiémsa'ttafiatrfinsq || 2&2 ||
punashca taan prekshyalsamutthitaan kapeen
bhayam mahaccakrajitarn vivesha |
sa poorvavaddhavyavahe samarchya
shivam tatha aadarshanameva jagmivaan ||161|1

On seeing those monkeys again standing up, great fear enetered in the
mind of Indrajith. After setting up the sacrificial fire and worshipping Shiva as
before he again became invisible.
He once again bound the monkeys

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Adhyaya-B 489

varaashrayenaajagireeshayostathaa
sammoha aastrai: sa babandha.taan kapeen
atha aaha raamasya mane anusaarata:
pura aastramevaanusaran sa lakshmalna: ||162||
lndrajith with the help of boonslfrom Brahma and Rudra bound the monkeys
once again with ‘sammohanastra.' Lakshmana submitted himself before to
those ‘asthras' only in conformity with wishes of Rama, said,

WWW
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pitaamahaastrena nihanmi durmatlm
tava aajnayaa shakrajitam sabaandhavam l
iteeritastena sa ca aaha raag'havo
bhayaadadrushye na vimoktumarhasi “163"
‘Under your order, I shall with the help of ‘Brahma astra' kill the evil minded
lndrajith along with his relations. Thus told by Lakshmana Raghava replied, ‘It
is not proper for you to aim an astra when he has become invisible through
fear.‘

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“WWI
mmfisfirrawi
wmesmfiftmfifi: u a“ n
na sodhumeesho asi yadi twametad
astram tada aaham sharamaatrakena |
adrushyamapyaashu nihanmi santam
rasaathale athaapi hi satyaloke ||164||

‘If you are unable to tolerate the missiles, then l with an ordinary arrow will
kill him no matter where he is in hiding, either in ‘rasathala' or 'Sathyaloka.‘
490 Sim‘ Mahabharata Taarpalya Niruaya

Special Notes:

1. Sri Rama is here reminding Lakshmana of His previous exploit of striking

the 7 palm trees with a singie arrow which pierced the earth and nether
regions and also killed the‘asuras‘ there. (Sri Vadiraja).
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iti sma veendrasya hanoomatashca
balaprakaashaaya puraa prabhu: swayam |
samrnaanayitwa aastramamushya raamo
durantashakti: sharamaadade atha [1165“

Therefore the Lord who though possessed infinite capacity by Himself,

formerly allowed (lndrajith's) astras to take effect, only to bring out the glory of
Garuda and Hanuman, now took up the arrow.

Special Notes:
1. Although Sri Rama is Omnipotentlfirst time he wanted Garuda's giory be
known to the world and second time Hanuman's strength had to be made
known to all. That ls why he remained indifferent during earlier attacks.Rama
is 'Bhaktavatsaia‘. Thus it‘ls nothing but foolishness to ascertain. Rama as
incapable instead of knowing him as the Omnipotent Lord.

Indrajith fled fearing Rama

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fifiariiafl'nwm
nggarwwfivgrrg || tat u
anena drushto ahamiti sma dushto
vijnaaya baahvorbalamasya cogram |
viniscayam devatamasya pashyan
pradudruve praanapareepsuraashu ||1GB||
Adhyaya-S _ 49 l

The wicked lndrajith knowing that he has been found by Rama and also
knowing the terrible strength of His arms and realizing that He is ready to kill
him soon fled to save his life.
Rama‘! 'vijnaanletre'

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mum-grfi'ifiqnwm
fi-ifitiagi-rfiigrir
fisnn'a'aigarrmfi ll Wm
haahaakrute pradruta lmdrashatrau
raghoottama: shatruvibheeshanatwaatl
vibheeshanetyeva surairabhishtuto
vijnaanamastram tvamucat svasalnye ||167||

lndrajith and his followers raising cries of sorrow fled. The devas addressed
Rama as ‘Vibheeshana' on account of terrifying His enemies. Then Rama flung
an arrow sanctified by vijjnana mantra on His own army.

Special Notes:
1. This incident is referred to in Moola Ramayana. While Sri Rama simply
took an arrow, Indrajith began to run out of fear. On account of his terrifying
His enemies, the Devas gave the appellation of Vibheeshana (ie one who
terrifies others) to Sri Rama. (it should not be mistaken as Vibheeshana
Ravana's brother). Rama unwilling to use the arrow against the fleeing
opponents and at the same time knowing it to be unfailing in its effect ,
sanctified it with Vijjnana mantra and turned it on His own army as to cause
no injury but to wake them uo from the effect of Sammohanaastra of lndrajith.
(Sri Vadiraja)

Monkeys were rejuvenated once again

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492 Shri Mahabharata Taarparya Nimaya

nishaacaraastram hyagamat kshanona

raamaastraveeryaaddharayo nadanta: |
uttasthuruccorugireen pragruhya
prashamsamaanaa raghuveeramuooai: ||168||

Rama's astra in a moment nullified the strength of the the astra sent by
Raakshasa. The monkeys shouting got up. holding trees and stones, loudly
praising heroic Raghuveera (Rama).
Dovetas showered flowers on Srl Roma

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suraishca pushpam varshadbhireeditas
tasthaud hanushpaaniranantavesrya: |
sa raavanasyaatha suto nlkumbhilaam
puna: samaasaadya juhaava paavaka “169"
|
As Rama was being praised by the Devatss, He of infinite prowess" stood
with bow in hand against the reekshasa army. Then the son of Ravana proceeded
to Nikumbila, worshipped there the sacrificial fire.

Special Notes:

1. Nikumbhila is a mountain cave to which lndrajith used to resort for such

worship.(Sri Vadiraja)

Vibhooshana prays for Killing lndrajith

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Adhyaya-S 493

krutaagnipoojo nahi vaddhya esha

varo vidhaatu: prathlto asya taadrusha: ||170|l
Vibheeshana told Sri Rama, ' Give order to kill evil minded Indrajith right
away. For on completion of this special fire worship, he would become immune
to death. Such is the boon bestowed by Brahma to him.
Special Notes:

1. The boon of Brahma was to become effective after such sacrificial offering
by lndrajith four times. (Sri Vadiraja)
ahmiwrfiwaer
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Hatfietirsawfiizqitfi
aham'éisqfifirwsng: u as! ||
na vai vadham raama lyesha tasya
palaayitasya aatmasameekehanaat puna: |
satwojjikito asaavapi kooteyodhee
na me vadhaarho ayamiti sma sa prabhu: l|1?1||
' However Rama did not wish to kill him on account that he fled from His
presence and moreover Lord thought that 'lndrajith is devoid of strength and
has resorted to such deceitful act and therefore he does not deserved to be
kitted by Me.‘
Special Notes:

1 . Even though lndrajith completes the deceitful sacrificial offerings four times
according to Brahma, Rama could overpower him ignoring the boon of
Brahma. But to kill somebody who has tied the battte field does not bring
glory to Him who is supreme in valour. As said earlier it was also Rama's
decision that lndrajith had to be killed by Lakshmana which was known to
Hanuman. Thus although Hanuman could ignore and kill it would not be
right for him to do so. Lakshnrnana had no strength to overlook Brahmais
boon. Therefore Lakshmana was ordered to kill lndrajith before he
completed the sacrificial worship for the fourth time.
494 Skri Mahabharata Taatparya Niraaya

Lakehmana is commended to kill lndrajith

a wlfimwi aerial '

agar a: fiwfiwila |
eta tare ante
Effie-emeraw u wt ||
sa aadideshaavarajam janaardano
hanoomataa caiva vlbheeshanena |
sahaiva servairapi vaanaremdrair
yayaumahaatmaa sa oha tadwadhaaya ||172||

Sri Janardhana Rama directed his younger brother Lakshmana to kill

Indrajith. Lakshmanaof great velour went with Hanumen, Vibheeshana and all
other monkey chiefs for killing him.
War between Lakehrnene and Indrajlth

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sa juhvatastasya cakaaramgnam
plavangamai: so atha yuyutsayaa ratham |
samaasthita: kaarmukabaanipaani:
pratyudyayau lakshmanamaashu garjan ||173||
With those monkeys Lakshmana disturbed hislindrajiths) sacrificial worship
and latter desirous to fight mounted his chariot with bow and arrow in hand
quickly proceeded towards Lakshmana growling aloud.

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fi'fliiiilitlfiflfllaifi
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ubhau ca taavastravidaam varishthau
sharai: shareeraantakaraistatakshatu: |
Adhyaya-B 495

dishashca sarvaa: pradlsha: sharottamair

vidhaaya shikshaastrabalairnirantaraa: “174"

Both of them well skilled among the wielders of weapons, having covered
all the chief directions and the intermediate directions with powerful arrows
without any intervening space. by their skilful use of arrows, hit each other with
deadly arrows.
Lakshmana kills Indraiith '5 -

mirth await: tr amuir

fifinvt MW|
ER: m W
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shastraanl tasyaastravarai: sa lakshmano
nivaarya shatroshcalairundaiojjvalam l
shire: sharena aashu samunmamaatha
sui'ai: prasoonalratha chaabhivrushta: ||1T5||

Lakshmana having nullified opponents arrows by his own superior ones.

soon cutoff his head, shining with moving ear ornaments, by an arrow and the
Devas thereafter showered flowers on him.
Ravana became 111:q

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nipaatiteasmin nitaraam nishaacaraan
plavangamaa jaghnuranekakotisha: I
hataavashishtaastu dashaananaaya
shashamsuratyaaptasutapranaasham ||176||
On his death, the monkeys killed-several crores of other raakshasa. The
survivors out ofthem went and reported to Ravana the death of his most beloved
son.
496 Shri Mahabharata Taarparya Nirnaya

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bhrusham vini:sh\|q_asya vilapya du:khaat l
samsthaapayaamaasa matim punashoa
marishya ityeva vinishcitaartha: ' ||177||
Having heard that sad and unbearable information, he breathed hard, cried
out of sorrow. He became firmly convinced in his mind that he was going to
die.

Ravens came for confrontation - Ravana’: close aide

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maranaabhimukha: sheeghram raavano ranakarrnane I
sajjeevabhavannamtaraiva didesha balamoorjltam ||178||
Prepared to face death, Ravane soon got himself ready for fight and ordered
also, in the meanwhile his own army, superior in number and weapons for
battle. ' '
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shramena samyojayata aashu raamam .
sajjo bhavaameetl didesha raavana: - ||179||
Ravana directed his very powerful army of thirty six thonsand mahaugha
akshohinis to give trouble to Rama, while he himself would get ready.
Adhyflyfl-K - 497I

Special Notes:
1. ‘Mahaugha' means as said in 16th sloka , when seventy zeros are placed
after a number the resultant no.is called one ‘Mahaugha.’ Such thirty six
thousand Mahaugha akshohini is Ravana's close aides (warriors). One
akshoni is equivalent to 65,610 horses, 21,870 chariots, same number
elephants, and 1,09,350 soldiers!!!

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tadapradhrushyam varata: swayambhuvo
yugaantakaaiaarnavaghoornitopamam |
pragruhya naanaavidhamastrashastram
balam ltapeen sheeghratamam jagaama ||180||

That amy, invincible due to boon from Brahma, like the gushing waters
during deluge of earth (‘pralaya‘), rapidly proceeded towards the menkeys
holding various kinds of arrows and weapons.
Monkeys shaken by the army

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balam sughoram pralayaarnavopamam |
bhayaat samudveekshya vlshannacetasa:
kapipraveeraa nitaraam pradudruvu: ||181l|

Seeing that terrible army of inconceivable strength, resembling the ocean

during final great deluge of the earth, the valiant monkeys with much dejected
hearts ran out of fear.
498 Shri Mahabharata Taatparya Nimayl

Brahma‘: boon for Ravens’: Mobil ball

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dharaatale alpe apl nlvaasashakti: |
ajeyataa oetyata eva saarkajaa:
plavangamaa drashtumapi sma naashakan ||182||

The boons of the capacity to live (though in such large numbers) on small
portion of the earth (like Lenka) and of invincibility. had indeed been formerly
given to them by Brahma. Therefore it was that the monkeys headed by
Sugreeva were unable even to look at them.

Special Notes:
1. How did innumerable army were stationed in a limited place like Lanka
and how did monkey chieftains iike Sugreeva fled fearing the battie are two
questions answered in this sloka. lt was due to boon from Brahma deva
that the army oould be acoomadated there as well as they would be invincible.
2. The monkeys who feared were Sugreeva and others and not Hanuman has
to be noted.

Rama's Vishveroopa and destruction of Ravine‘: meolahala

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magma-h: n ta: u
pragruhya raamo atha dhanu: sharaamshca
samamtatastaanavadheeccareughai: |
sa eve sarvatra ca drushyamaano
vidikshu dikshu prajahaara sarvasha: - ||183||
Adhyaya-S 499

Rama also holding His bow and arrows killed them all (standing) in various
directions by multitudes of arrows. He alone appearing everywhere (in infinite
forma of Rama) in all the chief directions and intermediate directions killed
them all.

Special Notes:

1. As said Rama who is omnipotent, unperturbed:-

‘Rama purastaath parathopr' Raoma:
Rama: param dikshuvr'dr'kshu Rama:

‘Alli nodalu Rama, iilr' nodaiu Raama

Elie" nodalu am‘ Sn‘ Rama’

Rama showed His Vishvaroopa and killed the entire army with ease as he
did earlier with Kara Dhooshana‘s army.
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kshanena sarvaamshca nihatya raaghava:
plavangamaanaamrushabhai: sa poojita: I
abhishtuta: sarvasurottamairmudaa
bhrusam prasoonotkaravarshibhi: prabhu: "184“

Raghava. having killed them all in a moment, was highly honored by the
leaders of the monkeys. The Lord who was also praised by all the highest
Devatas, was showered with bouquets of flowers by the highest Devatas.
Ravana's Ministers In the Battle Field

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500 Sim‘ Mahabharata Taarparya Nirrraya

athaayayau sarvanlshaacareshwaro
hataavashistena balena samvruta: |
vimaanamaaruhya ca pushpakam twaran
shareeranaashaaya mahaayudhoddhata: ||185||
Thereafter the king of all the raakshasaas accompanied by the survivors
out of his army, mounted in his aerial chariot named ‘Pushpaka' and holding
his superior weapons went quickly only for his own destruction.

Special Notes:

1. ‘Pushpaka' means that which increases strength. (pushtiverdhana). It

belonged to Kubera which was taken away by force by Ravana. Kubera
had cursed him then. ‘You will not be able to retain it with you.Another person
will kill you and take it away from you.‘ It is an irony that Ravana seated on a
vehicle which is capable of strengthening his body is coming for its
destructionll

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viroopanetro atha ca yoopanetras-
tathaa mahaapaarshvarnahodarau ca |
yayustamaavrutya sahaiva mantrlno
mrutim purodhaaya ranaaya yaantam ||186||

His ministers named Virupanethra Yoopanethra, Mahaaparsva and

Mahodara accompanied surrounding him who was going to the battle field
with death certain before them.
Valour of Mahodara

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athaasya salnyaanl nljaghnurojasaa
samantata: shailashilaavrushtibhi; I
Adhyaya-B 501
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plavangamaastaanabhlveekshya veeryavaan
sasaara vegena mahodaro rushaa ||187||

The monkeys then killed violently his armies by showers of stones and
mountains on all sides. Seeingthem the valiant Mahodara moved quickly
towards them in anger.
Did Kumbhakarna return!

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sa kurnbhakarno ayamitl bruvanta: |
pradudruvurvaanaraveerasanghaas-
tamaasasaada aashu suto atha vaalina: ||188||

Seeing that physically huge Mahodara running towards them, multitude of

monkey warriors ran away, saying that he was Kumbhakama himself (come
to life). Then the heroic son of Vaaii soon went towards him.
Angadha killed Mahodara

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vadan sa tishthadhvamitl sma veero
vibheeshlkaamaatramidam na yaata |
iteerayannagrata eva pupluve
mahodarasyendrasutaatmajo bales ll189||
‘Stay do not run. This figure is merely to frighten.‘ So saying the strong son
of Vaali jumped up straight in front of Mahodara

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502 Sim’ Mahabharata Tanrpalya Nirnaya

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atho sharaanaashu vimuncamaanam
shira: paraamrusya nlpaatya bhootate |
mamarda padbhyaamabhavad gataasur-
mahodaro vaalisutena coornita: ll19tl||
Then seizing his head as he was quickly flinging arrows, Angada threw him
on the ground and crushed him under his feet. Thus crushed by Vaali’s son
Mahodara became lifeless.

Angada killed Mahaapaarshwa

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pravarshamaano asya sharaambudhaaraa: |
prasanhya ca aaccidya dhanu: karastham
samaadade khadgamamushya so angada: ||191||
Thereafter Mahaparsva came near. showering rain ofarrows at him. Enduring
it Angada broke the bow in his hand and snatched his sword.

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nigruhya kesheshu nipaatya bhootale
cakarta vaamaamsata audaram param |.
yathopaveetam sa tathaa dwidhaakruto
mamaara mamtree rajaneecareshitu: "192"
Seizing him by his tuft of hair, threw him on the ground and cut him from his
right shoulder upto his left abdomen, in the direction of the sacred thread .
Thus cut into two, the minister of the reakshasa king died.
Adhyaya-B 503

Angadha's attack on Viroopanetra, Yupanetra

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athainamaajagmaturudyataaayudhu
viroopanetro apyatha yoopanetra: |
yathaiva meghau divi tigmarashmim
tathaa samaaccaadayataam sharaughal "193“
Then oame towards him (Angada) \firoopanetra and YUpanetra with upraised
weapons just as clouds in the sky cover the sun similarly they both covered
him with multitude of arrows.

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taabhyaam ea haddha: sharapanjarena
viceshtitum naashakadatra veara: |
hareeshwara: shailamatipramaanam
utpaatya cikshepa tayo: shareere ||194||

Thus being bound by the arrows the valiant (Angada) was unable to even
move his limbs. Then monkey chief (sugreeva) pulled out a huge mountain
and threw it on their hands.
They both die in the hands of Sugraeva - Sugroeva ls made
unconscious by Ravens
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504 Sbrr' Mahabharata Taalparya Nirrlaya

ubhau ca tau tena vioornitau rane

rave: sutasyorubaleritena |
nishaaoarsho atha sharena sooryajam
bibheda vakshasyapi sopatadbhuvi |l195||

Both of them thus were overpowered in the battlefield by that mountain thrown
by the son of Surya (sugreeva) with his supreme strength. Thereafter the
raakshasa king (Ravana) struck son of Surya on his chestwith an arrow and
he (Sugreeva) fell on the ground.
Lakshmana and Ravana confront again
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tata : sa sarvaanshoa haripraveeraan
vidhooya baanairhalavaan dashaanana: |
jagaama raamaabhimukhastadainam
rurodha raamaavaraja: sharaughai: ||196||

Then strong Ravana chased away all the monkeys with his arrows and
proceeded towards Rama. At that time Rama's younger brother Lakshmana
obstructed him with volley of arrows.
Havana uses Shaktiyaayudha

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tadaa dashaasyo antakadandakalpaam
mayaaya dattaam kamalodbhavena i
mayaadgruheetaam ca vivaahakaale
pralruhya shaktim visasarja lakshmane ll19?||
Adhyaya-S 505

Then Ravana seizing the Sakthi weapon which was given by Brahma to
Mayasura, resembling the wand of Yama and which was accepted by him during
his marriage with Mandodari (Mayaputri) threw it on Lakshmana.
Lakshmana became unconscious

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tayaa sa veera: suvidaaritoraa:

papaata bhoomau subrusham vimoorcita: |
marutsata: shailamatipramaanam
cikshepa raksha:pativakshasi drutam |l198||

(Then) that warrior (Lakshmana) struck hard by it on his chest, fell on the
ground completely fainting. The son of vayu quickly threw a very big mountain
at the chest of that rakshasa (Ravana).

Lakshmana was saved by Hanuman

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tanaatigaadham vyathito dashaanano
mukhairmacchonitapooramaashu |
tadantarena pratigruhya lakshmanam
jalaama shaktyaa saha raamasannidhim ||199||

Considerably pained thereby, Ravana soon vomited torrents of blood from

his mouth. During thattime (Hanuman) carried Lakshmana along with that Sakthi
weapon and went to the presence of Rama.
506 Sim‘ Mahabharata Taatparya Nimaya

Sanjeavini was brought again - Monkeys regained life

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samudbabarhaa-tha ca taam sa raaghavo
didesha ca praanavaraatmajam puna: |
prabhu: samaanetumatho varaushadhee:
sa ca aanina aayaashu girim punastam "200“
Raghava then pulled it (sakthi ayudha) out and Lord directed Hanuman to
bring the superior medicinal herbs again. Thereafter he soon brought the
medicine again.

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tadgandhamaatrena samutthito asau
saumitriraattorubalashca poorvavatl
shashamsa ca aashlishya marutsutam prahhu:
sa raaghavo aganyagunaarnava: smayan |l201||

Lakshmana got up by mere smell of the mountain with revived strength as

before. The Lord Raghava who is like the ocean of incalculable good attributes
embraced Vaayu‘s son with a smile and praised him.

Special Notes:

1. Sasha who is ‘Jiveabhirnaani' was rejuvenated by Vaayu Deva and is known

as ‘sanjeevaraaya' and Lakshmana praana daataa.’

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praakshipat tam girivaram lankaastha: san sa maaruti: |
ardhalakshe yojanaanaam yatraasau poorvasamsthita: ||202l|
Adhyaya-S ' 507

Standing in Lanka, Maruthi threw that big mountain so as to reach exactly

where it stood before at a distance of half a lac of yojana.

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tadbaahuvegaat samshlesham praapa poorvadeva sa: |
mrutaashca ye plavangaastu tadgandhaat te api jeevltaa: l|203||

The force of his (Hanuman's) arms made it sit as before (on the original
mountain). Those monkeys who had been dead, also revived with that smelt.
Why not the Raakshasas get revived?

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raamaajnayaa hi rakshaamsi harayo abdhaavavaakshipan |
nojjeevitaastataste tu vaanarala nirujo abhavan [[204"

By Rama's command, the monkeys had thrown the dead raakshasas into
the sea and therefore it was that they did not revive. The monkeys not only
revived but got cured compieteiy of their injuries.
Monkeys regained their health due to sanjeevanl

fiiaufii'kwfis 1'31q ‘giafavim |

afimfiaiimfiaaisfistqism n iiek n
cchinnaprohinashcaiva vishalyaa: poorvavarnina: |
aushadheenaam prabhaavena sarve api harayo abhavan ll205||

All the monkeys had either their maimed limbs restored or the pierced
missiles removed ortheir skins restored to original complexion by the effect
of the medicinal herbs.

Special Notes:

1. These effects can be obtained from 'Sandhana karanee', Vishaiya karaniee'

and 'savarna karanee’ respectively.
503 Sfm' Mahabharata Taatparya Niraaya

2. Sri Rama was well aware that the raakshasaas lite also would be restored
when the Sanjeevani was brought. Therefore earlier itself he had
commanded the monkeys to throw their dead bodies in the sea. Monkeys
being unaware of the true reason simply did so as command from Sri Rama.
The bodies were eaten away by the various reptiles.
3. Valmiki Ramayana also mentions that it was also Ravana's command that
the dead raakshasaas be thrown in the sea so as to avoid embarrassment
to himself with heaps of dead raakshasaas on the field. Ravana was least
aware that ‘sanjeevani' would be brought and his raakshasas would regain
their life! Moreover the raakshasaas left all the bodies of monkeys on the
ground with a sense that it would put to shame Sri Rama seeing so many of
his warriors fallen dead!
Fight between Rama and Ravana

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atha aasasaadottamapoorusham prabhum
vimaanago raavana aayudhaughaan |
pravarshamaano raghuvamshanaatham
tamaattadhanwa aabhiyayau sa raama: “206"

Then Ravana seated in his aerial chariot proceeded towards Sri Rama, the
asll-powerful Supreme Being, and the progenitor of Raghu's lineage. showering
multitudes of weapons at him. Sri Rama holding his bow went to meet him.
Indra sent a vehicle for Srl Rama

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sammaanayan raaghavamaadipoorusham
niryaatayaamaasa ratham purandara: l
sahaayudham maatalisamgruheetam
samaaruroha aashu sa Iakshmanaagraja: ||207||

Indra. wishing to please Raghava the primeval Lord, sent his chariot filled
with weapons and driven by Maathaii. The elder brother of Lakshmana (Sri
Rama) soon mounted it.
Adhyaya-S 509

Special Notes:

1. Indra felt that it was not right for Sri Rama who is master of the entire universe
should fight standing on the ground while Ravana who was so low grade
sat on an aerial vehicle. Therefore out of respect he sent an aerial vehicle
with Maathali as charioteer. As requested by Maathali Sri Rama climbed
the chariot.
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aaruhya tam rathavaram jagadekanaatho
lokaabhayaaya rajaneecaranaathamaashu |
abhyudyayau dashashataamshurivaamdhakaaram
lokaanasheshata imaan nlgiramtamudyan ||208|i

Mounting that superior chariot, the supreme Lord of the universe, proceeded
quickly like the rising sun would march towards darkness which envelops the
world for the protection of the world from the king of raakshasaas who was
harassing all these worlds.
Sri Rama out the ten heads of Ravens

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ayaantameekshya rajaneecaralokanaatha:
shastraanyathaastrasahitaani mumoca raame |
raamastu taani vinihatya nijairmahaastrais
tasyottamaamgadashakam yulapannyakruntat “208"

The Lord of the raakshasa kingdom seeing Sri Rama coming directed at
Him ordinary arrows as well as sanctified weapons. Sri Rama also cutting
them all by His own superior weapons, severed at one stroke all his ten heads.
510 Shri Mahabharata Taalpmya Nirnuya

Special Notes:

1. Ravana flung ‘asurastras.’ Tigers, lions and fearful animals were created.
Sri Rama with ‘Aagneyastra' burnt them. Ravana flung 'daivastra' and
‘Gandharvastra’. Sri Rama nullified them with similar weapons.
All the weapons are Sri Rama's own weapons. They were all
'Vaishnavaastras.‘ Lord being present in these 'astras‘ defeated the
enemies. 'Agni‘ and other Devatas have obtained ‘siddhi' of these 'astras.’
Therefore the name of the weapon depends on the devata who has obtained
‘siddhi' on it. However when it is said that Sri Rama used 'aagneya astra‘
etc. one should not doubt he is being assisted by these weapons.
Ravana tell unconscious for a while by the impact of Rama's weapons. At
that time it is made to appear that Agasthya rishi gave upadesha of
'Adityahridaya mantra‘ to Sri Rama who recited it. Ravana was Rama's
‘Vaikunta Dwarapalaka' who was dear to Him. Rama in order to bring glory
to him appeared to benefit from the upadesha so that he could extend the
length cf time in fight with him.
Valmiki describes fight between Sri Rama and Ravana as:
Gaganam gaganaakaaram saagara: saagaropama:
Raama raavanayoryucldham Raamaraavanayorlva ||

If one has to describe the sky (space) it can be compared only with the sky
and nothing else. Similarly if an ocean has to be compared to another
waterbody it is impossible. Only comparison for an ocean is again an ocean.
Thus Rama Ravana fight is also unparalleled. There is no example with
which it can be matched to. (VR 6,110.24). When the Devatas prayed to
Sri Rama to close this drama. Rama cut the ten heads of Ravana.
Ravana's head grew again - Ravana fell with Rama's arrows

ganfi arfii gate agiefirrfi'r

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kruttaanl taani punareva samutthitaani
drushtwaa varaaccatadhruterhrudayam bibheda |
Adhyaya-B 51 l

baanena vajrasadrushena sa bhinnahrutko

raktam vaman nyapatad aashu ,mahaavlmaanaat "210"
Seeing those severed heads springing up again on account of Brahma's
boon, He (Rama) by an arrow resembling lndra's Vajrayuda cUt asunder his
heart. With his heart torn asunder, Ravana soon fell from his big aerial chariot,
vomiting blood.
Special Notes:

1. As Sri Rama is 'sarvajna' (ail knower) He was aware that the heads of
Ravana will spring back due to Brahma's boon. Yet He wanted to prove to
the world that Brahma's boons to be true and thus acted so.
2. Sri Rama enacted to be upset as the heads of Ravana grew. At that time
Maathali told Sri Rama that Ravana can be killed only with ‘Brahmastra.'
Sri Rama then used ‘Brahmastra.'
‘Brahmastra' is an arrow presented by Brahma to lndra. Its tip has ‘Agni
and Surya.‘ Its base is 'Vaayu.‘ It is as heavy as Meru Mountain. It is
unparalleled weapon. Indra had sent it to Sri Ram-a through Agastya Rishi.
When Sri Rama flung this weapon reciting the ‘Brahmastra mantra‘ it pushed
Ravana from his chariot dead. It then returned to Sri Rama. Vaayu being
served by Surya and Agni completed the given task and returned to Sri
Rama. '

Brahma and others extol Sri Rama

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brahmaa shivena sahita: saha lokapaalai: I
abhyetya paadayugalam jagadekabhartoo
raamasya bhaktibharita: shirasaa nanaarna ||211||

On the death of that fiercest enemy of the three worlds, Brahma accompaniec
by Siva and the guardians of the world, came and full of devotion prostratec
with his head at the feetot Rama, the Supreme Lord of the universe.
512 Ski-r‘ Mahabharata Taalparya Nimaya

Special Notes:

1. Vibheeshana hesitated to perform the last rites of Ravana. However Rama

ordered him to do so and made him perform his duty. By this Rama
demonstrated the respect that has to be given by a warrior to another warrior.
Later Brahma and other Devatas came and hailed Sri Rama.

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athainamastaut pitaram krutaanjalir
gunaabhiraamam jagata: pitaamaha: |
jitarrl jitam te ajita lokabhaavana
prapannapaalaaya nataa: sma te vayam ||212||
Brahma who is the progenitor of the universe, with folded hands praised
Rama who is his own father and one who delights in His own auspicious
attributes. ‘Victory, victory to thee oh unconquerable one! The creator of the
universe! We bow to You one who protects those who take refuge in You.‘

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tvameka eesho asya naca aadirantas
tavedya kaalena tathaiva deshata: l
gunaa hyaganyaastava te apyanantaa:
pratyekashashca aadivinaashavarjitaa: l|213l|
Thou alone art Supreme Lord. Oh praiseworthy one! There is no beginning
or end to Thee, either on account of Time or Space.Thy attributes are indeed
countless, and each one of them has countless attributes without a beginning
and end. -

aeti'eatfiirfiwfifi
Wgunatmnatfitm
Adhyaya-S S 13

anaemzmuam't
Witfinqglsnsit u we u
na codbhavo naiva tlraskratiste
kwacidgunaanaam parata: svato vaa | ‘
tvamelta aadya: parama: svatantro
bhrutyaastavaaham shivapoorvakaashea ye l|214||
Your attributes, by nature or due to some other reason. have no beginning
and end. You are primeval person. You are alone Supreme, You are alone
Independent, Myself, Siva and those others are Your servants.

musfiq'tsinww
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hwfisarsmfinqma
W:f3n1iinmit u wt ||
yatha aarchlsho agne: pavanasya vegaa
nmarlcayo arkasya nadeeshu ca aapa: |
gaccamti ca aayaamti ca santataashca - .
tadwanmadaadyaa: shivapoorvakaashca ye ||215|| .

Just as sparks of fire, blasts of wind, rays from the sun. water of rivers,
come and go eternally so also are beings like myself, Siva and such others
keep coming into creation and go out during the destruction ofthe world.

fiagaamwherm:
finnfiririntfinl
wWW=
firm-fisfivrwrrfia: u ‘its u
ye ye ca muktaastwatha ye ca baddhaa:
serve taveshesha vashe sadaiva |
vayam sadaa twadgunapoogamaccai: '
serve vadanto apt na paaragaamina: _ ||216|l
Oh Rama You who are God of Gods, all of us who are released or still in
bondage are always under Thy control. In spite 0d singing Your great attributes
we have not succeeded in completing it.
514 Shri Mahabharata Taatparya Nirnaya

fifiaiegflmamit
w'iafisiisguvmaql
Wfiamsfifiqaii
Fammafiiama ll aaeil'
kimesha eedrulgunakasya te prabhe
rakshovadho aseshasuraprapaalanam I
ananayasaadhyam hi tata aapi ted dwayam
kritam twayaa tasya name namaste ||217||

Oh Lord! for one who is full of such attributes is the killing of the raakshasaas
and protection of the Devas is any way wonderful? Though it is without doubt,
that such acts cannot be achieved by anyone else. Salutations to Thee! who
has done both these deeds, impossible to be accomplished by others.

Shiva descended and confronted Sri Rama

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iteerite tvabjabhavena shoolee-
samaahwayad raaghavamaahavaaya |
varam madeeyam tvagnayya raksho
hatam tvayaa tena ranaaya maihi ||21B||
As Brahma had spoken thus Siva, having trisoola weapon, challenged
Raghava for fighting saying, ‘This raakshasa was killed by you disregarding
my boon. Therefore come to fight with me.‘
Special Notes:

1. Sri Rama had overlooked both the bloons by Brahma as well as Shiva.
However Brahma did not find fault with Sri Rama but felt elated that
Supremacy of Lord is further established. This is because Brahma can
never be influenced by ‘Kali aavesha'. Brahma is pure and has no
‘asuraavesha.’ But Shiva at times gets influenced by ‘asuravesha' and thus
behaved in this manner.
Adhyaya-B 5l5

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Wfiiisfimmm: - n at». ||
iteerite astvityabhidhaaya raaghavo _
dhanu: pragruhya aashu shararn ca sandadhe i
vikrushyamaane calitaa vasundharaa
papaata rudro api dharaaprakampata: ||219||

On his saying so , Raghava said 'yes' and seizing His bow and fixing the
arrow in it, pulled the bow. when the entire earth trembled and Siva fell down
due to this tremor.
Shrl Rama Stotra by Shiva

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mfieriawfinmgm n sac u
athotthitashca aasurahhaavavarjlta:
kshamasva deveti nanaama paadayo: |
uvaaca ca twadvashago asmi sarvadaa
praseeda rne twadvishayam mana: kuru -' ' ' "220"

He then got up and shaking off his intent due to asuric influence prostrated
at his feet saying. ‘0h Lord! Forgive ‘ and added ' I am always under Your
control. Be pleased with me and keep my mind always attached to You.‘

Special Notes:
1. Shiva says.always give me Your rememberance because only forgetting
You enables 'asuric‘ forces to influence.

Stotra by Indra and other:

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5l6 Shri Mahabharata Tamper-ya Nr'maya

afiaeaiqzqaa'm'r
' wleaitaaéiamw use! ||
athendramukhyaashca tanniicire suraas
twaya aavitaa: smo adya nishaacaraad vayam l
tathaiva sarvaapeda eva nastvam
prapaahi serve bhavadeeyakaa: sma: ||221||

Then other Devatas headed by Indra said,‘We have now been saved by
You from the reekshesaEven in future protect us similarly as we are all Thy
servants.’
Image of Site enters the Agni- True Site Emerges

Wamqaaarsnai
Wehrmmfir
WWWSW
Warm n m ||
seetaakrutim taamatha tatra cha aagetaam
divyaccalena pranidhaaya paavake |
kailaasatastaam punareva ca eagataam -
seetaamagruhnaaddhutabhuksamarpitaam ||222||

Then Sri Rama made that image ‘of Sita which had come there enter the
fire as if for divine ordeal, and accepted that real Site who had come back
from Kaiiasa, end who was presented byAgni..

Special Notes:

1. Sri Rama had taken an oath that He would not enter any city for fourteen
years Therefore He made Lakshmana perform Vibheeshana's coronation
He sent word to Sita (Image of Site) news about victory. and formally called
her through Vibheeshana He did not run .after Site but killed his enemy who
had abducted her and got her back through his younger brother which shows
Rama‘s valor.
2. Was Sri Rama right in making Sita go through the fire test? ls a common
question that arises in every mind. Sri Rama did this for the sake of the
society and also Sri Madhvacharya gives another important reason for this
Adhyaya-S $1?

3. Sita who was abducted by Ravanaand who was now standing beforte Sri
Rama now was only an image of Sita. That is why Sri Rama did not accept
her. He made her enter the fire. At that time real Sita who was in kailasa
enetered the Agni and came out of it who was accepted by Sri Rama. it is
an example to know Sri Rama's 'sarvajnathva.‘

Shri Rama accepts Slta

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mfiflsfiwwarmw ‘ii “a ll
jaanan gireeshaalayagaam sa seetaam
samalraheet paavakasampradattaam |
mumoda sampraapya ca taam sa r'aama:
saa calva devi bhagavantamaapya ||223||

Knowing that Sita had gone tolthe abode of Siva (Kailasa) Rama accepted
her when presented by Agni, and having been united with her, He much rejoiced,
and similarly the goddess (Sita) also having joined the Lord.
llf

Special Notes:

- 1. Lakshmi Narayana never have separation. However this is described as

their ‘leela'. '

Monkey clan was treated by Susherla

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it m we“ l
mfimmfimm
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atho gireeraanayanaat parastaad '
ye vaanaraa raavanabaanapeeditaa: |
taaraapitaa taan nirujashcakaara
sushenanaamaa bhishajaam varishtha: ||224||
518 Sim’ Mahabharata Taatparya Nirnaya

Then the father ofTara (wife of Vaali) named Sushena, who was the foremost
of the physician. healed up the wounds of those monkeys which had been
injured by the arrows of Ravana subsequent to the fetching of the mountain
(Gandhamadhana) '

Special Notes:

Sushena was incamation ofAshwini a very good physicians. He was born

during Ramavatara.

Dead came to Life - Dasharatha also visited and left

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tadaa mrutaan raaghava aaninaaya

yamakshayaad devaganaanshca sarvasha: |
semanwajaanaat pitaram ca tatra
samaa'atam gantumiyesha caatha ||225||

At the same timeaéri Rama brought back all the dead monkeys from Yama's
abode. And then giving permission to depart to all the Devatas who had come
and also his father (Dasharatha); Thereafter he wished to leave for Ayodhya.

Special Notes:

1. The Purana says that all the dead were brought back to life by Sushena.
Then what about the fact that Hanuman brought the Sanjeevani to revive
the dead? ls it false? Both are true..Those who died before bringing the
Sanjeevani were brought back to life by its presence. Those who died later
to this were revived by Sushena. That means all the monkeys were already
revived. Why is it then mentioned that Rama brought them from Yamaloka'?
Moreover Brahma and Rudra were already present. Whom did Sri Rama
bring again? Sri Vadiraja Swami replies: ‘It does not refer to the dead
monkeys were brought by Sri Rama. Hanuman and Sushena had already
revived them. Also 'deva samooha‘ does not refer to Brahmaadi Devatas.’
Adhyaya-E 5l9

Sri Rama wanted to bring Dasharatha who was in ‘Swarga loka in 'Yama's
assembly. He wanted to give him 'darshan' and make him happy. Just as
an ordinary hu'man he did not call only his father but all other kings and gave
them His darshan to give them sense of fulfillment. He also called all the
Devatas in Yama‘s 'aasthana Mantapa‘. Among ail of them was Dasharatha
Maharaja also. Then all of them were sent back.

Vlbheeshena was crowned - Rama left for Ayodhya

5&m 1| wt ||
vibheeshanenaarpttamaaruroha
sa pushpakarn tatsahita: savaanara: |
pureem jagaama aashu nijaamayodhyaam
puro hanoomamtamatha nyayojayat ||226||

He mounted the aerial chariot Pushpaka presented by Vibheeshana and in

it proceeded soon to his own city ofAyodhya along with the monkeys and sent
Hanuman in advance (to inform Bharata) ,U- .
Hanuman prevented Bherata from entering the Fire

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dadarsha caasau bharatam hutaashanam
praveshtukaamam jagadeeshwarasya l
adarshanaat tam vlnlvaarya raamam
samaagatam caasya shashamsa maaruti: ||227||

And he (Hanuman) saw Bharata wishing to enter fire on account of the non
appearance of the Lord of the world. He then prevented him. proclaiming the
arrival of Sri Rama.
520 Shri Mahabharata Taafparya Nl'rnaya

Bharata's respectful warm welcomalto Srl Rama

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shrutwaa pramodorubhara: sa tens
sahaiva paurai: sahita: samaatruka: |
shatrughnayukto abhisarneltya raaghavam
nanaama baashpaakuialocanaanana: ||228||
Bhareta having heard that filled with extreme delight thereby he went to
meet Raghava along with citizens. his mothers, and Shatrugna and prostrated
with his eyes and face full of joyful tears.

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Wemmw. u a“ n
utthaapya tam raghupati: saswaje pranayaanvita: |
shatrughnam ca tadanyeshu Ipratipede yathaavaya: ||229|l

I The Lord of the Raghus after raising him up embraced him with affection,
as also Shatrugna and in respect of others he observed the rules of courtesy
according to the age.

Special Notes:

1. Sri Rama descended from the PushpakaVimana in garden outskirts and

sent it back to Kubera. And then expressing deep respect to the mothers
and others according to their age and position and spoke to them and
made them happy

. Shri Rama enters the City of Ayodhyl

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pureem pravishya munibht: saamraajye caabhishecitazl |
yathocitam ca sammaanya sarvaanaahedameeshwara: l|230||
Adhyaya~8 52 l

Entering the city with sages and having been crowned in soverignity, the
Lord honoured them all according to their status and said thus:

Special Notes:
1. Vasishta, Vaamadeva. Jaaba'ali, Kaashyapa, Kaathyeayana, and Suyajna
were six rishis who performed ‘Abhisheka’ to Sri Rama.
Rama blesses the Monkey clan

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Sarvairbhavadbhi: sukrutam vidhaaya
deham manovaaksahitam madeeyam |
etaavadevaakhilasadvidheyam
yat kaayavaakcittabhavam madarceanam ||231||

All of you have devoted your body, mind and word and served my purpose
and all have have offered it as worship to rne. This is how all the virtous ones
have to do.
Moksha for all

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Harlem“
mnemfifimiii n “a n
muktipradaanaat pratikartrutaa me
sarvasya caatho bhavataam bhaveta I
hanoomato na pratikartrutaa syaat
swabhaavabhaktasya niraupadham me ||232||

The only way l can return the fruit (of your actions)lis by bestowing 'Mukti'
(release from bondage). But to Hanuman who desires not even release, is
naturally devoted to me, itwill certainly not suflice as my return favour.
522 Shh’ Mahabharata Taurparya Nr'meya

Special notes:

1 . Those who serve in expectation of returns they will be happy when they are
bestowed with the fruit of action. For those for whom service is their nature.
no returns will suffice. All have served in expectation of Mukti. Thus it will
suffice for them. However Hanuman is not of that sort. Bhagavad Bhakti is
natural for him. He does not expect anything in return. Therefore even
‘Moksha' will not be sufficient returns for him!

Srl Rama commended Hanuman

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madbhaktau jnaahapoortaavanupadhikabalapronnatausthairyadhairya-
swaabhaavyaadhikyateja:sumatidamashameshvasya tulyo na
kashcitl
shesho rudra: suparno apyurugunasamitau no sahasraamshatulyaa
asyetyasmaanmadaisham padamahamamunaa
saardhamevopabhokshye "233"

There is none equal to him in devotion to me. in the fullness of knowledge,

in superiority of strength which is intrinsic and not acquired by any boon, in
firmness, in courage. natural and far excelling radiance. endurance. sense
control, and self surrender (to God). Even Sesha. Rudra and Garuda do not
possess even one thousandth of all his excellent qualities put together.
Therefore. l shall enjoy with him my abode of Satyalok'a.

Special Notes:

1. Till the end of ‘kalpa' non stop. Mukhya Praana performs ‘shwaasa mantra
japa‘ (breathing in all) and thus there is nothing which can be given in retum
tio him. Thus when Sri Hari enjoys the ‘karma phaia rasa‘ of the jivas he
gives it to Brahma also for one 'kaipa.‘ This is when Vaayu comes to
Sathyaloka as Brahma. Special presence of Sri Hari is there at that time.
Sri Hari and Brahma enjoy together and is known as ‘Sahabhoga'. This is
indicated to Hanurnan in Ramayatara itself. This is already ordained to
Adhyaya-S 523

'Mooia roopa' for the 'shwaasa mantra japa.‘ However it is also given in
'avatara roopa' says VadirajaSwami in ‘Vaikunta Varnane.‘

Ravana had defeated Karthaveerya and Vaall

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poorvam jigaaya bhuvanarn dashakandharo asaa-
vabjodbhavasya varato natu tam kadaaclt |
kashcijjigaaya puruhutasuta: kapitvaad
vishnorvaraadajayadarjuna eva cainam - ||234||
Earlier this Ravana had conquered the three worlds by virtue of Brahma‘s
boon. But none was able to conquer him except the son of Indra (Vaali) who by
reason that he was a monkey and also Kaarthveeraorjuna who had boon from
Vishnu.

flaitwuwmamtia
mwfiafirfiirhgfimn
m
Ma'éwgéifimm n “a n
datto varo na manujaan prati vaanaraanshca
dhaatra aasya tena vijito yudhi vaalinaisha: |
abjodbhavasya vararnaashwabhibhooya raksho
jigye tvaham ranamukhe ballmaahwayantam ||235||

Brahma had not bestowed the boon of invincibility against monkeys anc
humans. Therefore he was vanquished by Vaali as monkey an:
Kaarthaveeryarjuna as man. However l disregarded Brahma’s boor
unhesitatingiy vanquished the raakshasa when he challenged Bali for fight ir
the battlefield.

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fiwwrzfiseifiwgrimgm u we ||
524 Shrr' Mahabharata Taatparya Nimaya

balerdwaarastho aham varamasmal sampradaaya poorvam tu |

tena mayaa raksho astarn yojanamayutam padaangulyaa ||236l|

As l had formerly promised a favour to Bali. I had to satnd guarding his

door. Therefore the raakshasa was thrown by rne beyond one thousand yojanas,
by the mere toe of my foot.

Special Notes:

1. Sri Rama further says Ravana had gone to ‘Suthala Loka' and called Bali
for a fight. Lord Vamana was guarding his door at that time. He pushed
Ravana away merely with his toe. Ravana fell ten thousand yojanas away.
Ravana never returned after experiencing Lord Vamana's strength.
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mam
fashfitmmaiga: n saw n
punashca yuddhaaya samaahwayantam
nyapaatayan raavanamekamushtinaa I
mahaabalo aham kapilaalthyaroopas
triltotirupa: pavanashca me suta: ||237||

When Ravana again came challenging (Bali)for fight l threw him down by a
single fist blow. l am extremely strong and have incamated as Kaplia. Similarly
My son 'Pavamana' who has three crore roopas pushed Ravana with his fist.

Special Notes:

1. Ravana being defeated by Vamana Roopi Sri Hari tried to provocate Kapila
roopa and was defeated there also. Similarly he was defeated by Pavamana
also. Valmiki Ramayana 'Uttara Kandalgives these details.
2. Vaali is an avatara of Indra. He cannot overlook Brahma's boon. However
he was a monkey and therefore could win over Ravana. When Ravana went
to Kishkinda to win over Vaali, he was not there. He had gone to bathe in
the sea. Everyday he would bathe in all the four seas and give 'arghya.‘
Vaali was at the south shore performing his japa Ravana came from behind
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Adnyaya-i5 323

went to other three shores. offered his oblations and finally went home and
tied him as a toy on his son's cradle. Then he let him go. Seeing the valour
of Vaali, Ravana made friendship with him with ‘agni as saakshi.‘
Vaali could win over Ravana because of being a monkey in spite of
Brahma's boon to Ravana. However in the case of Hanuman it was not so.
Hanuman was avataara of Mukhya Praana. He is future Brahma. He won
over Ravana by his intrinsic strength and not because he was a monkey.

armimwafiarfifim
filitilflfisfi'fiififll
margufi'qfiwififi
fimflmlt u “a u
aavaam svashaktyaa jayinaaviti sma
shivo varaanme alayadenamevam |
jnaatwaa suraajeyamimam hi vavre ..
haro jayeyaahamamum dashaananam ||238||
We won over Ravana due to our intrinsic strength. Siva sought my boon
and conquered him only by virtue of it. Knowing him to be unconquearable by
the Devas. Siva asked for a boon, ‘Let me conquer this ten headed Ravana.‘
Special Notes:
1. Sri Rama said that he and Hanuman won over Ravana due to their intrinsic
strength and not because of any boon. Earlier Siva has also won over
Ravana. When Ravana out of arrogance wanted to carry away Kailasa with
Siva he tried to lift it with his twenty hands. At that time Siva pressed the
mountain with his toe and kept the mountain steady. Ravana fell. Ravana
who had Brahma's boon was defeated by Siva due to his boon from Vishnu.
Siva had obtained this boon earlier from Vishnu. Therefore Siva also like
Kaarthaveeryariuna had defeated Ravana only with the strength of Vishnu‘s
boon.
Rama and Hanuman'slvictory in natural to them

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526 Sim‘ Mahabharata Taarparya Nimaya

ata: swabhaavaajjayinaavaham ca
vaayushca vaayurhanumaan sa esha: |
amushya hetostu puraa hi vaayunaa
shivemdrapoorvaa api kaash thavat krutaa: ||239|l

Therefore Vaayu and Myself alone are victorious by our natural strength
and this Hanuman is none eles than that Vaayu. It was on this account that
earlier Siva, Indra and others also were rendered motionless like a stick by
Vaayu.

Special Notes:

1. This has reference to the incidentwhen Hanuman while still a child went to
catch the sun thinking it to be some fruit.and was struck by indra’s bolt. The
chief Vaayu resented it and made all the Devas motionless.

Hanuman was blessed with equal gratification (Sahabhoga) with Rama

“masses
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attisetmfliflgfili
gssagsafige'wmiaq ll We ll
ato hanoomaan padametu dhaatur
mmadaajnayaa srushtyavanaadi karma
moksham ca lokasya sadaiva kurvan
muktashca muktaan sukhayan pravartataam ||240||
Therefore let Hanuman attain to the status of Brahma by my command, and
let him from there go on always doing the creation. susutenance and destruction
of the world as well as its release, and at the time of his own release make the
other souls enjoy their innate bliss.

Special Notes:
1. Valmiki Ramayana also says,
Sarvaasu vidyaasu tapovidhaane
Prasparthate yo hi gurum suraana'aml
So yam navavyaakaranaarthavethaa
Brahma bavishyatyapi te prasaadaath || 7.37. 50
Adhyaya-S ' 527

Brahma Padavi for Vaayu is clearly stated. Not only creation, as said earlier,
'Vaayushca tatdanujnaya' and as Upanishads say, ‘sa enan Vaayu
gamayati' Brahma grants moksha tojiva as per the order of Sri Hari.Aiong
with him he takes all the released souls and gives them bliss. He indwells in
them and brings out their intrinsic bliss forthem to enjoy.
What is ‘Sahabhoga'?’

Waiterfiaimiam
Wuhsfii
mammfiaerfirtrfiw
mgmiaqazfirnam 1| we ||
bhogaasca ye yaani ca karmajaataa
nyanaadyanantaani mameha santi |
madaajnayaa taanyakhilaani santi
dhaatu: pade tat sahaboganaama ||241||

Multitudes of meritorious works done by all resulting in enjoyment which is

endless are all under my command. As per my command it is ensured for the
status of Brahma also. This is called 'sahabhoga.’

Special Notes:

1. All the meritorious deeds done by 'jivas' which are performed from time
immemorial are all under the command of Sri Hari. And also as per the
wish of the Lord it is under the command of Vaayu. That is why the enjoyment
of its results is under the control of both Han‘ and Vaayu. The ‘swayoghya
rasa' as a result of meritorious deeds is accepted by the Lord. And it is
also given to Brahma. Because the Lord enjoys it with Brahma it is known
as ‘Sahabhoga.'

Boon asked by Hanuman

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523 Shri Mahabharata Taafparya Niraaya

etaarusham me sahabhojanam ts
mayaa pradattam hanooman sadaiva |
lteeritastam hanoomaan pranamya
jagaada vaakyam sthirabhaktinamra: ||242||
0h Hanuman such enjoyment is bestowed upon you along with me for ever.
Thus told, Henuman, after prostration to Him with steadfast devotion. spoke
these words submissively.

ahafiafiwmfiwmi
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mnsfiflifislqvfrfilm
meme um ||
kon veesha te paadasarojabhaajaam
sudurlabho artheshu caturshwapeeha |
tatha aapi naaham pravrunomi bhooman
bhavatpadaambhojanishevanaadrute ||243||
0h Lord! Which of the four 'purushaarthas' is not easily attainable for the
worshippers of thy iotus like feet’? Oh Perfect One! But still | do not prefer
anything else except service at thy lotus feet. '
afiammwma
was mafiarhasrfia: |
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twameva saakshaat paramaswatamtras-
twameva saakshaadakhilorushakti: |
twameva caaganyagunaarnava: sadaa
ramaavirinchaadibhirapyashsshai: ||244||
You are the only Being who is absolute and independent. Thou art the only
being endowed with surpassing capacity in respect of all matters. You are the
ocean like abode for all the auspicious attributes which are ever immeasurable
even by Lakshmi, Brahma and all others.
sfiwaisfiaarazafis
mamaaswggn
Adhyaya-S 529

WWW
Wfimfi'gz: || we ||
sametya sarveapi sadaa vadanto
apyanamtakaalaacca na vai samaapnuyuh |
gunaamstwadeeyaan paripoorna
saukhyajnaanaatmakastvam hi sada aatishuddhah ||245||
Even though all of them together describe Your attributes for ever from
eternity, still they cannot exhaust them. Therefore You are full of bliss and wisdom
and at the same time absolutely free from any defects always.

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1t iiiinrfifi =r ‘II: mfiirr
emaifisfifiiiimfir u we ll
yaste kathaasevaka eva sarvadaa
sadaaratistwayyacalaikabhakti: |
sa jeevamaano na para: kathancit
tajjeevanam me astwadhikam samastaat [[246"

Only he who always delights in hearing Your glories, who is always devoted
to You with unswerving devotion. deserves to be called a ‘living being.’ Let me
have such a life indeed over all the rest.
mmfiflfi
adiafismfislaiawm
Wvfiaflfiq
Wthmeiirm: u even
pravardhataam bhaktiralam kshane kshane
twayeesha me hraasavivarjitaa sadaa I
anugrahaste mayi caivameva
nirupadhau tau mama sarvakaamah "247“
Oh Lord, let my devotion increase to You day by day, without diminishing to
ever. Let Your grace be on me like this for ever. These are the two desire:
which should be bestowed without limitation.
O Shrt' Mahabharata Taatparya Nimaya

aecial Notes:

'Raaga and Dwesha' are two things which taintdevotion. Let my devotion
grow without any expectation. Similarly let Your grace be on me without any
expectation. I should not express devotion to You expecting joys and wealth.
You should not grace me expecting ‘offerings’ from me. What did ‘Sanakaadi
give You? Duryodhana came to give You. But You refused and went to Vldura
to grace him although he did not offer any thing to You. Let devotion be
expressed by me naturally and Your grace bestowed on me naturally. They
are my two 'Maha purushaarthas' says Hanuman. He neither expects
Moksha nor Brahma Padavi.

Special blessings on Hanuman by Rama

alilinanafii Kigali
Tr.‘ fimg: sat-3a WI
wfimfinamsiqrfitw
WWW u ‘we 1|
eeritastasya dadau sa taddvayam
adam vidhaatuh sakalaishca shobhanam |
amaashlishaooainamatha aardrayaa dhiyaa
athooitam sarvajanaanapoojayat ||248ll

Thus told, He (Rama) gave him (Hanuman)_both these (boons) as also

Irahma's Padavi, along with all holy enjoyment and embraced him with tender
eart, and thereafter duly honoured all the other people.

tfirdin-matfieiwramfirfififi
WWW
sadism:

Sri mad Ananda Theerta Bhaghavad Paada vi recite

Shri Mahabharata Tatparya Nirnaye
(yuddhakaandakathaaniroopanam naama)
ashtamodhyaaya:
Sri Krishnaarpana'mastu
Adhyaya-9 53 1

SRIMADMNANDATHEERTHABHAGAVAD PAADAPRANEETHA
SHRI MAHABHAARATA TAATPARYA NIRNAYA
Rama Raajya
Adhyaya 9

The ninth chapter contains the events of Uttara Kanda. After coronation,
Shri Rama ruled the kingdom benevolently. The chapter describes ‘Reign of
Shri Rama‘ popularly known as ‘Ramaraajya' beautifully. Shri Rama wanted
Lakshmana to be the ‘Yuvaraja.’ However Lakshmana said he would be just
happy serving the Lord. Therefore Bharata was made 'Yuvaraja'. During Rama’s
reign the earth was compared to 'Sathyaloka'. People lived healthy long life.
There was no sorrow. ln this manner Rama ruled for 13,000 years calculated
on basis of the ‘Nakshatra maasa'. Sita gave birth to Lava and Kusha. They
were avatars of ‘Indra and Agni‘ respectively. Shri Rama made Shatrugna kill
Lavanasura and Bharata kill several crore asuras. He performed several yajnas.

A much debated episode in Uttara Kanda is that of 'Shambhuka Veda‘-

killing of Shambhuka. Many are under the impression that Shri Rama killed
him because he was a shudra who had undertaken penance for which he was
not entitled. But the reason is serious. He was a demon called Jangha. He
was born as Shudra and had vows to snatch away the very position of God
Shiva. Therefore he was killed.

Then there is the episode of Shweta Raja who was suffering hunger even in
Brahmaloka in spite of his several yajnas. The reason was he had not made
'annadhaana'. He was made to present a garland to Shri Rama to overcome
his problem.

Shri Rama's banishing Sita also has an episode behind than merely a
washerrnan soandalizing her stay in Ravana's plac'e. There were demons called
'Suranakas‘. They had performed penance wanting to gain 'moksha' in spite
of all their atrocities. Brahma said that itwouid be granted to them as long as
they do not talk of separation of Lord Vishnu from Lakshmi which is the highest
532 Shri Mahabharata Teetperya Nr'rrraya

sin that anyone could commit. The asuras quickly were born during Rama Rajya
so that they could perform their penance. However Sita who is embodiment of
'Tamobhimaani Durga' with her ‘Maaya' made the asuras feel that Rama and
Sita were ordinary humans and Rama accepted Sita back in spite of staying
in Ravana's house. Then Site was banished. Rama kept Site in the safe custody
of Valmiki rishi. Later he invited her and made her enter the mother earth.
However the asuras were deceived who mistook it for separation of Rama
from Sita who are none else than Vishnu and Lakshmi.

After all the 'avataarakaarya' was finished Shri Rama left for heavenly abode
with pomp and glory. While leaving He invited ail who were interested in Moksha
tojoin Him. It is said that from grass and ants to humans left with him. While
going, Shri Rama bestowed various favours on all those who had served Him
during His avatara. He specially blessed Hanuman that he would be a 'chirajeevi'
and move around wherever he pleased.

Thus closing the story of Shri Rama Shri Madhvacharya once again informs
us that he has given here the sketch of Shri Rama's ‘avatara karya' culling out
information from 'Pancharathra, Bharata, Moola Raamayana, Vedas‘ and the
entire ‘lthihaasa purana' literature reconciling the apparent differences and
bringing out the in depth meaning. Therefore it can be accepted without doubt
by all those who seek ‘true spiritual knowledge.‘ Those who hear and narrate
this Rama katha will definitely be blessed with Mcksha reaching the feet of the
Lord.
*i'**
534 Shrr' Mahabharata Taalparya Nirnaya

Shri Raghavendra Swami Viraclta

Shri Mahabharatataatparyanimaya
Bhavasangraha:

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Wmeiiifimwiafiwwem
Mafia‘ "' WW“ "" " ea
WWWW=EF=I€QEW= u
praapta: saamraajyalakshmeem privatamabharatam
yauvaraajyeabhishicya
sveeyaan rakshan sutau dvau janakaduhitari
praapya yajnairyajan svam |
seetaahetorvimohya kshitijaditisutaanarthito devasanghai:
sadbhiryukto hanoornadvarada upagata: svam
padam paatu rama: || 9 ||

Lord Rama, who obtained His own kingdom;

(The Lord who) ooronated His dearest Bhaarata as crown prince;
(The Lord who) protected His own devotees;

(The Lord who) begot two sons (Lava and Kusha), from Janaki Devi;
(The Lord who) performed sacred sacrifices unto Himself (as an
exampie);
(The Lord who) deluded the evil-minded demons by pretending to
abandon Sita Devi;

(The Lord who) reached His own abode, as requested by the gods
and accompanied by the good beings;

May this Lord, boon-giverto Hanuman, protect us.

Adhyaya-9 535

Adhyaya 9

(Raama rajya, killing of shambhoolra, killing of lavanasura, enacting lo

renounce Slfa, power of dhurvaasa, lakshmana’s nilyaana, SlmF Rama
leaying to His abode)
Lakshmana refuses becoming Yuval'aja

an amsawfi mu W
ama TlTrlT writ wag l
animate H muff gs‘
Wniqufiwq ll 2 u
athaaaptaraajyo bhagavaan sa lakshmanam
jagaada raajaa taruno bhavaaashu |
iteeritastwaaha sa lakshmano gurum
bhavatpadaabjaanna param vrnomyaham ||1||
On the assumption of the kingdom, the Lord said to Lakshmana,'Become
the crown prince immediately.‘ Thus told. Lakshmana replied to his preceptor,
‘l prefer nothing beyond service at your lotus feet.‘

Lakshmana's appeal

animfifiiliri'linqs'
mafilfiaguifi |
mfiEFNHEIHEWiQT-L
fiafiifiamaia || =1 n
na maam bhavatpaadanishevanaikaspruham
tadanyatra niyoktumarhati |
naheedrisha: kashcidanugraha: kwaclt
tadeva me dehi tata: sadaiva - ||2||

i am desirous of only serving at your feet and nothing else. Such a favour
has never been shown at anytime to anybody. Therefore make this favour to
last forever.
536 Shri Mahabharata Tanlpmjm Niruaya

Bharata as Yuvaraja

zififtamfi'qm'rté
Rmfiewqmmngu
elfimwiufifiuwgrfiw
Mien-slim ll t n
iteeritastasya tadeva dattwaa dhrudham
samaashlishya ca raaghava: prabhu: |
sa yauvaraajye bharate nidhaaya jugopa
lokaanakhilaan sadharmmakaan ||3l|

Thus told, Lord Raghava embraced him closely and bestowed that on him.
He made Bharata the crown prince and protected the entire world with Dharma.
Description of Reamarajya

mmtfiir'rfitdtmg
nufiwfil
“#:m
wwetzrfiumgmfiq || v ||
prashaasateeshe pruthivee babhoova
virtncilokasya samaa gunonnatau |
janoakhilo vishnuparo babhoova
na dharmmahaanishca baboova kasyacit ||4||

During the reign of Shri Ramamandra the earth became equal to Brahmaloka
in its qualities. All people became devoted to Vishnu and there was no neglect
of duty by anyone.
gfieui'efimflfi
mfiw'mfiefiqrn
We
fiuwgqfiawfi: uau
gunaishca sarvairuditaashca sarve
yathaayathaa yogyatayocchaneechaa:
Adhyaya-Q 53?

samastarogaadibhirujjitaashca
sarve sahasraayusha oorjitaa dhenai: |l5||

All we're endowed with all the excellent qualities in gradation of superiority
and inferiority according to their innate merit. They were also free from all troubles
(physical and mental). All were endowed with a life of thousand years and
abundant wealth.
“imam-mm
Wear-3mm: I
with’: W flit“:
a5 gem-r earn-haw: n rt n
saniejanaa nityabalopapannaa -
yatheshtasiddhyaa ca sadopapannaa: |
samastadoshaishca sadaa viheenaa:
sarve surupaashca sadaamahotsavaa: ||6||

All people enjoyed undiminished strength and were aiways endowed with
everything desired. They were always free from all kinds of blemish; all were
beautiful and were always engaged in big festivities.

liming WI
Mathew
nit-MW ll e Ii
sarve manovaaktanubhi: sadaiva vishnum
yajante natu kancidanyam |
samastaratnodbharitaa ca prithvee
yatheshtadhaanyaa bahudugdhagomatee ||7l|

All worshipped only Vishnu always in mind, speech and body and no other
deity. The earth was prosperous with gems and yielded abundant grains and
contained cows yielding plenty of milk.

Warmfiw
mafiarfiwuaairi
538 Shrl' Mahabharala Taalpaljya Nimaya

Wanimvnfizrfiw:
mataaifliilfiiqfitqn ll a n
samastagandhaashca sadaaatihrudyaa
rasaa manohaarina eva tatra |
shabdaashca sarve shravanaatlhaarina:
sparshaashca sarve sparshemdriyapriyaa: llBIl

There was pleasing smell always and all taste was gratifying to the mind; all
sounds were captivating to the ears and all contacts were pleasant to the sense
of touch.

awfiqgmnfiwlaa
fiflimt ‘DEF m l
mwhfiataaaaaavh
agefifiagmviw ll s ||
na kasyaciddu:khamahhooth kathanclnna
vittahaanisca babhoova kasheanal
naadharmmasheelo naca Itashoanaaprajo
na dushprajo naiva kubhaaryakashcl ||9|l
No one suffered misery at anytime. No one had loss of money; there was no
one devoid of righteousness; no one without issue; no one with undesirable
progeny and not one with disagreeable wife.

firit mfirw: “fair

i gnifir fig“ m3: |
aims: i115: WEN
Wig-hm: || 2° ||
striyo nacaaasan vidhavaa: kathancinna
val pumaamso vidhuraa babhoovu: l
naanishtayo'ashca babhoova kasyacinna
ceshtahaanirnnaca poorvamrityu: ||10||
Adhyaya-9 5 39

Women never became widows and men did not become widowers. No
one got any undesired end; and no 'one lost any cherished object; and there
was no death of the younger before the elder.
Special Notes:
Women and men had equal lifetime. ln that case how can they be man and
wife is a question that arises in the mind. Shri Vadiraja Swami says that women's
life was little less than men. .

Iiitsmaqmrungsrm
mfieam
Tightrwmtmfi
WWW? || at u
yatheshtamaalyaabharanaanulepanaa:
yatheshtapaahaashanavaasasoakhilaa: |
babhoovureeshe jagataam prashaasati
prakrishtadharmmena janaardhane nrupe ||11ll

When Janardhana, the Lord of the universe was reigning as king with utmost
righteousness. all the worlds enjoyed with desired garlands, ornaments,
smeared sweet smelling perfumes; and had all the desired food, drink and
garments.
Shri Rama was worshipped by Brahma and others

it EWW
WW: r
fiat 5ft: as aim mats
mitts-216m || ts ||
sa brahmarudramarudashwidivaakaraadi
moordhanyaratnaparighattitapaadapeeta: |
nityam sural: saha narairatha vaanaraishca
sampoojyamaanacarano ramate ramesha: |[12||
Shri Rama had a foot pedestal which was pressed by the gems embedded
in the crowns of Brahma. Rudra, Maruth, Ashwini Devathas, Surya and He
was being always worshipped by all Devas, men and monkeys.
540 Sim‘ Mahabharata Taurparya Nirrraya

Special Notes:
1. The term 'Maruth‘ is interpreted by Shri Vadiraja as meaning either Indra or
Prajapathi.
2. The first half of the verse shows that they all prostrated first and later
worshipped in special manner. parighattitapaadepeeta: and
sampujyamaanacarano indicate this.
mfififiigtamgimwfi:
MWW|
fimfiwiifiiwilafiawwm
Magnum-hm || at u
tasyaakhileshituranaadhyanugaiva lakshmee:
seetaabhidhaatwaramayat swaratam suresham |
nityaavlyogiparamoccanijaswabhaava
saundaryavibhramasulakshanapoorvabhaavaa ||13||

Mahalakshmi. the eternal consort of supreme Lord, who is eternally His

servant and never experiences separation from Him, with her essential
characteristics of intrinsic superlative beauty which is eternally associated with
her, caused happiness, with the name as Sita, to that Lord Rama who (however)
always delights in Himself.

Special Notes:

Sita is none other than 'Saakshaath' Mahaiakshrni whose intrinsic beauty

is indefinable and she serves the Lord eternally.

‘timewwmfifisfifiai
fiflfiammn
Wm
WWW _' ll 2v u
reme tayaa sa parama: swaratoapl nltyam
nityonnatapramadabhaarabhritaswabhaava: I
poornnoduraajasuvlraajitasannishaasu
deepyannashokavanikaasu supushpltaasu ||14||
Adhyaya-9 541

Shri Rama is Supreme, possessing supreme bliss, who is resplendent,

shining amidst theAshoka Gardens containing beautiful flowers during pleasant
nights shining under the fuil moon enjoyed with Sita.
Rama worshipped by all

mirfit'rfiawjanfimgwai
Wmsmiifi'm
fimnwmme
WWW: u 2a i|
gaayanti cainamanuraktadhlya: sukantaa
gandharvacaaranaganaa: saha chaapsarobhi: |
tam tushtuvurmuniganaa: sahitaa: sureshai
raajaana enamanuyaanti sadaaapramattaa: ||15||

Groups of Gandharvas and Chaaranas along with Apsara women sing for
Him in senorous voices with their hearts devoted to Him. The groups of sages
along with the chief devas praised Him. The kings free of pride were always
submissive to Him.
Ramarajya for 13,000 years

mi mum Hang
gait 1w firfiiatfim'iaififi. l
"mil Wfii-‘énfi
WWW. 1| 2s It
evam trayodashasahasramasau samaastu
prithveem raraksha vijitaariramoghaveeryya: |
aanandaminduriva sandadhadindiresho
lokasya saandrasukhavaaridhlraprameya: ||16||

Thus for thirteen thousand years, He, Lord of Ramaa, who is of unfailing
velour. who is unfathomable like an ocean of perfect bliss, Himself causing
delight to the world like the moon, protected this earth, with His foes subdued.
Special Notes:
Raamayana and Mahabharata say that Shri Rama reigned for 11,000
542 Shri‘ Mahabharata Taatparya Nirnaya

yearsHowever Bhagavata (9 .9. 1 7) quotes as 13.000 years. What Raamayana

quotes is the number of years that Shri Rama reigned along with Sita. After
she disappeared it is said that He ruled for seven hundred years. When it is
added and also when the month is calculated according to 'Nakshatra maasa'
(27 days representing 27 nakshatras = 1 month) it is said to be 13,000 which
tallys with Bhagavata. Skanda Purana alsosays‘Nakshatramaasaganitham
trayodashasahasrakam’ (Bha Tatparya 9.9.17).
Birth of Lava Kusha - destruction of Lavanasura

Ewiaam'lfiagflmfiit
gaiqtitgmaaiaiafigmfii
WWW
WWWW: || awn
devyaam sa caajanayadindrahutaashanau dwau
putrau yamau kushalavau balinau gunaadyau |
shatrughnato lavanamudbanabaanadagdham
kritwaa cakaara madhuraam puramugraveeryya: ||17||
Through Sita Devi, he had two sons born as twins named Kusha and Lava
who are avatars of Indra and Agni who were strong and full of good qualities.
Having caused the asura named lavana to be bUmt by fierce arrow of Shatrugna,
He (Rama) of unbearable prowess had the city of Mathura built by him
(Shatrugna).

Special Notes:
1. Birth of Kusha and Lava is going to take place in future in Valmiki Ashrsma.
Now it has to be understood that Site had conceived them in her ‘Garbha.’

2. Lavanasura was son of Madhu raakshasa. He had killed king Maandhata

and others. Shri Rama made Shatrugna to kill him. The same arrow which
was used earlier by Shri Rama to kill Madhukaitaba was given to Shatrugna to
kill Lavana. After Lavana was killed the 'Madhuvana’ where he resided was
turned into 'Mathurapuri.‘ Shatrugna was crowned the king of the place.
Bharata kills three crore raakshases

filiawi a fimna Hursgtwri

“animal with aai a qwliq l
Adhyayae9 543

Wait
fihmgaunrfismw 1| u ||
kotitrayam sa nijaghaana tathaaasuraanaam
gandharvajanma bharatena sataam ca dharmam I
samshikshayannayajeduttamakalpakai: swam
yajnaIrbhavaalamukhasatsaclvaashca yetre ||18||
He destroyed through Bharata three crore asuras who were born as
gandharvas . In order to set example of Dharrna to virtuous people He performed
sacrifices of the highest order in turn offering worship to Himself. He made
Brahma, Rudra and others to assist Him in the sacrifices.
Special Notes:
Shri Rama is said to have done 'Yajna' in the very best manner. He set
example to mankind about the performance such Dharmas. Also one should
perform them in the best of manner according to one's capacity.
Untimely death of a Brehmin boy

wmswifiisrifaml
mmfifimfiqgmm u 2s ll
atha shoodratapashcaryaanihatam vipraputrakam |
ujjeevayaamaasa vlbhurhatwae tam shoodrataapasam "191]

Then the Lord brought back to life the son of a Brahmana who had been
dead on account of a Shudra performing penance, after killing the Shudra
ascetic.
Background of the Shoodra’: story

musifirfimwrml
matgrmlgma'imm u a: n
mwfilafiwrmml
Wimmufigsitw: ll it ll
langhaanaamaasura: poorvam girijaavaradaanata: |
babhoova shoodra: kalpaayu: sa lokakshayakaamyayaa ||20||
544 Shri Mahabharata Taatparya Nirnaya

tapashcacaara durbuddhlricchan maaheshwaram padam l

ananyavadhyam tam tasmaajjaghaana purushottama: |]21l|

He was formerly an asura named Janga who had a boon from Uma, and
was born as Shudra with his life extending over a kalpa. He performed penance
with an evil desire of obtaining the place of Shiva. The SUpreme Lord thus
killed hirn, one who was assailable by no one.

Special Notes:
Shambuka who was performing penance was killed by Shri Rama not
because he was a 'shudra tapasvi.‘ His intrinsic nature was that of an asura.
He did penance to destroy the world. He wanted the ‘Rudra Padavi' which was
not meant for him. These were the reasons that Shri Rama killed him.

He had Parvathi‘s boon. He wanted to misuse it and get Shiva's status so

that he could get her as his consort. This is also indicated in Valmiki Raemayana.
‘devatvam praai'taye raama (7.76.2)
‘devatva refers to ‘Rudra padavi.’
Shaban' and Guha were ‘shoodras.’ Jataa-yu was a bird. Vibheeshana'is a
raakshasa. Devotion has no caste and gender.
Shweta offered Garland

Wmemmmmw: |
WWW u as n
geiiwaifiaiifiwfi met-umrfiwhm
mammnfiamliqm || a?“
Wammfisffiiam
erfiqwfir || as ||
mummawfizafiifisfiagn I
mamsfiamraismg'gmfiwa . u as ||
Adhyaya-9 $45

shwetadattaam tathaa maalaamagastyaadaapa raaghava: l

anannayajnakriccweto raajaa Itshudwinivartanam ||22||
:- 5
kurvan swamaamsairdhaatrokto maalaam raamaarthamaarpayat |
agastyaaya na saakshaat tu raame dadhyaadayam nrupa: ||23||

kshudabhaavamaatraphaladam nasaakshaad raaghavearppitam |

kshudabhaavamaatramaakaankshan maamasau paripruccati ||24||

vyavadhaanatastato raame dadhyaaccweta iti prabhu: I

matwaa brahmaaadishanmaalaam pradaatum kumbhayonaye||25ll

Shri Rama reoeived the garland fromAgasthya given to him by King Shweta.
King Shweta had performed sacrifices without the inclusion of ‘Anna dhaana’.
Because of this reason he had to satisfy his hunger by eating flesh fr0m his
own dead body. Later as advised by Brahma he handed over a garland to
Agasthya rishi to be given to Shri Rama. Brahma thought, ‘The king should not
give the garland directly to Shri Rama because itwiil not only absolve his hunger
but fetch him higher merits. However he has asked only relief from hunger.
Therefore it would suffice for Shweta to hand over it through someone.‘

Special Notes:

1. Although King Shweta had performed several yajnas, he had not included
'annadhaana'. Therefore although he obtained Brahmaloka he was
tormented with hunger. Unable to bear the hunger he would come down to
earth and eat flesh from his own body which was floating on a lake and get
back. Due to Brahma's boon this body did not become stale and was getting
filled up with flesh again! The king prayed to Brahma for a solution to his
problem. Brahma gave him a garland and asked him to send it to Shri
Rama through Agasthya rishi. Why is it that he could not offer it directly to
Shri Rama’? It is because this offering was attached with a desire. Therefore
it became ‘kaamya karma.‘ Moreover if offered directly he would be
bestowed with valuable results which was not required by him. Also, all the
fruits thus benefited, had to be enjoyed here, before attaining ‘moksha.‘ A
good 'jiva' which is suffering in the ‘samsaara.’ need to be released as
earty as possible. By bestowing benefits of 'kaamya karmaS‘ 'Moksha‘ should
not be delayed. Therefore compassionate Brahma decided that the king
should offer the garland to Shri Rama through another person and the ‘punya'
thus obtained would suffice for this meagre benefit.
546 Sim‘ Mahabharata Taalparya Nirnaya

2. Any good work is incomplete without 'Annadhaana.‘ One has to do

‘annadhaana' according to his capability.
3. Offering Garland to Shri Rama would fetch unlimited 'punya.‘ However
Shweta raja needed only that much 'punya' which would satiate his hunger.
Therefore Brahma Deva made him ofier the garland through Agasthya rishi.
(Shn' Vadiraja Swami)
Garland was offered through Agasthya

WWW In:gnaw-q’: | .
mamaqfiaafiafiafitgawmgq n as ||
taamagastyakarapallavaarppitaarn bhakta esha mama
kumbhasambhava: |
ityavetya jagruhe janaardhanastena samstuta upaagamatpuram|l26||

Jana rdhana Rama accepted the garland presented by sage Agasthya with
his hand which was tender like leaves, thinking thus. ‘This Agasthya is my
devotee.‘After being praised by_Agasthya, Shri Rama returned toAyodhya.
Story of Suranaka

aw arfimgtgm grow
:Fgolfialilaqt: go |
aamgflszrfiqmfifi
WW ll m 1|
atha kechidaasurasuraa: suraanakaa
ityuruprathitapaurushaa: puraa |
te tapa: sumahadaasthitaa vibhum
padmasambhavamamekshya cocire - ||27||

Formerly there were some asuras named suranakas who had excellent
prowess. They performed austere penance and made Lord Brahma appear
before them. '

Suranakaru asked sought a peculiar boon

WSfi firm
wfiamaamtam
Adhyaya-9 . 547

Wmflq
mammary uun
r

bhooripaapakrttlnoapi nishcayaa-
nmuktlmaapnuma udaarasadguna |
ityudeeritamajoavadhaarya tat
praaha ca prahasitaanana: prabhu: ||28||

‘Oh thou of most excellent attributes! In spite of being very sinful let us obtain
‘moksha' without fail.‘ On hearing this Brahma smiled and said,

Special Notes:
1. The smile on Brahma's face indicated his awareness about the evil mind
of the asuras. He was also sure that their wishes would not be fulfilled.

qfiiirwrimi
fififimugvnvviem
nanfigqtiua
Hfiwmivitqfiqaiufiq u as n
yaavadeva ramayaa rameshwaram
no viyojayatha sadgunaarnavam I
taavaduccamapi dushkritam bhava-
nmokshamaargaparlpanthi no bhavet ' ||29||

‘As long as you do not envision separation of Lord of Ramaa (Ramaapathi)

who is full of auspicious attributes from Ramaa (Site). till then all your heinous
deeds however evil will not stand in the way to your-‘moksha.‘

Special Notes:
1. To believe that there is separation between Narayana and Lakshmi is the
worst sin that anyone can commit is indicated in this sioka.
Wham:
MW: fitfil

mitifirfieitsfism n to n
548 Shrr' Mahabharata Taatplrya Nirnaya

ityudeeritamavetya teasuraa:
kshipramokshagamanotsukaa: kshitau l
saadhancipacayakaanlrshino harau
shaasati kshitimasheshatoabhavan ||30||

Those asuras knowing thus and eager to assimilate ‘ponya' and anxious to
attain moksha quickly, appeared on earth during the reign of Shri Rama.
Rama enacted to renounce Site in order to deceive these asuras

rrm'rfigrtrfimi
afiwrlrrfifirwatfisml
WWW -
mtaagirrwawlm II it ll
taananaadikrutadoshasanchayai
rmmokshamaarggagatiyogyatoj]ltaan |
maithilasya tanayaa vyacaaiaya-
nmaayayaa swatanuvaa swamaarggata: |131||

Suranakas having been sinful from time immemorial, unlit to tread the path
of Moksha were misdirected by daughter of Mithila (Sita) with 'maya‘ which is
her own form; rendered them unfit for moksha leading them away from path of
wisdom.

Special Notes:
1 . These suranakas who were very sinful from time immernorial were unfit in
the path of moksha. Due to their association with bhaktas, their original
wickedness was concealed, just as a crystal appears red when a red flower
is placed before it. They were not qualified to tread this path of wisdom.
‘Swa maarga' is a path leading to Vishnu who is 'swatantra.‘ Thus Site
made the asuras who were ineligible, to lose their way. Sita is ‘abhimaani’
of 'maaya.’ ‘Maaya' in this context means illusion. Due to their association
with good souls they possessed the 'tatvajnana' that Sita Rama were
'saakshaath‘ Lakshmi Narayana which prevented them from falling.
Therefore they were made to understand that Sita and Rama were mere
humans and also Sita was made to appear tainted in character. Since it
was believed so by the asuras. they were deluded and thus fell from the
path of salvation. (Shrr' Vadhiraia Swami)
Adhyaya-9 549

armfiirfiziflnmr
Withdrawi-

Madam: - - || tan
aajnayaiva hi harestu maayayaa
mohitaastu ditijaa vyanindayan l
raaghavam nishicaraahritaam purla-
rjaanakeem jagruha ityariekasha: “32"

On the command of Shri Hari, being deluded by Maya, these asuras began
to revile Rama saying that He had taken back Sita who was abducted by a
raakshasa.

Special Notes:
1. To be overcome with ‘maeya' means —they did not have right knowledge
about Sita and Rama. They considered them as ordinary humans instead
of acknowledging them to be avataras of Lakshmi and Narayana. Wrong
knowledge was intrinsic in them. However for a short while due to their
association with ‘sajjanas' they had overcome this wrong knowledge. Now
by the command of the Lord, with Durga Devi's ‘maaya' they began to mock
at Shri Rama. (Shri Vadiraja Swami)
WW1
meetaateateungtm
fiezfiaflfiiisfidiaw .
WWW || 3?: u
brahmavaakyamritameva kaarayan
paatayamstamasi caandha aasuraan |
nltyameva sahitoapl seetayaa
soajnyasaakshikamabhood wlyuktavat ' I133“

Fulfilling Brahma's wordsI and to damn the asuras in eternal hell, Rama
though eternally in association with Site, for those ignorant, He appeared to
be separated from her. '
550 Shri Mahabharata Taarparya Nr'maya

Special Notes:

1. It is a popular story that Shri Rama on hearing the mock from these asuras,
He renounced Site. Shri Mad hvacharya has given the background of this
story. ‘Only for the ignorant Shri Rama appeared to have renounced Sita. It
was not true in the real sense. Shri Rama and Sita are none else than Shri
Lakshmi and Narayana. They never have separation. Their avataras are
also eternal. They do not part from each other even in their avataras. That is
why Shri Lakshmi is also known as 'Samanaa' which means she is equally
placed with the Lord in both ‘Time and Space.‘ However Lord is much
superior to her in gunas. (Shri Vadiraja Swami)
Site went Into the womb of mother earth
hawtgngu
We WI
MW
sftnwtmrsnr tn item u av 1|
tena caandhatarna eeyuraasuraa
yajnamaahwayadasau ca maithileem |
tatra bhoomishapathacchalaannrunaam
drishtimaarggamapahaaya saa sthitaa ||34||

By this the asuras went to eternal hell (andhamtamas). Shri Rama invited
Sita to the ‘Yajna shaala.‘ (Sacrificial ground). There under the pretext of
challenging mother earth she disappeared before the eyes of ordinary humans
but remained with Shri Rama invisibly.

Special Notes:
1. Separation of Lakshmi and Narayana was done by the ignorant and thus it
obstructed their path of salvation. Thus they went to eternal hell. Brahma's
boon was also honored.
. Earlier Brahma‘s boon was overlooked by Vaayu also. Then why is Shri
Hari giving importance to the boon? Brahmas boon which would benefit
only in this world is ignored by Hari and Vaayu . However when the boon is
concerned with benefits in the other world. it is not overlooked. If it is
overlooked, then ‘sajjanas' will lose their faith in Brahma and thus become
slack in performing 'saadhana' to obtain benefits in the other world.
nunyaya-v J.) 1

3. Shn' Valmiki Rishi taught Raamayana to Lava Kusha and brought them for
‘ashvamedha yaaga manta'pa.’ He made them sing the Raamayana. He
introduced the children to Shri ‘Rama. Then as per Shri Rama's command
Sita was also brought to the 'yajna mantapa.‘ At that time as directed by
Shri Rama Sita asked Mother Earth- ‘If l am untainted Oh Mother Earth,
accept me in your bosom.’ Immediately Bhooma Devi sent a beautiful throne
and took her into her lap. ln this manner Sita was separted from Shri Rama
which was mentioned in earlier slokas also. 'Agni' means Ashvamedha
yaaga agni.‘ This divine trial took place before this 'Yaaga shaala.’ Did Sita
have the permission to do so? ls it right for a ‘pathivrata' to do so? It has to
be understood that it was also wished by Shri Rama. In Valmiki Raamayana,
Rama acted to be sad. After this event Sita was with Rama invisibly for
seven hundred years. Rama then left to heavenly abode.

Greatness of Brahma’: boon

ga'fiamitfiagiuwmqaaiaaal _
. mwwwgaasq u as n
gurum hi jagato vishnurbrahmaanamasrujat swayam |
tena tadwacanam satsu naanrutam kurute kwacit ||35||

Shri Vishnu created Brahma as Jagat Guru. Therefore He (Vishnu)will not

overlook his boons to good peeple at anytime.

areaawaawiaaaaanairfimrl
Wagifiaaiaafiaaalia. u as u
naasatswapyanritam kuryaad wacanam paaralauklkam | '
aihlkam twasureshweva kwaciddhanti janaardana: ||36||

ln respect of wicked people also Janardhana does not overlook the words
when it relates to other world. However boons related to this world are sometimes
ignored.

Special Notes: h

1. ln respect to good people (sajjanas) boons pertaining to both this world

and the other are carried out without fail.
 552 Sim‘ Mahabharata Taatparya Nirnaya

2. Good people (sajjanas) may doubt Brahma's promises and therefore boons
pertaining to other world are made to come true even in respect of wicked
people.
3. Good people (sajjanas) do not desire things pertaining to this world.
Therefore at times such boons with respect to the wicked people are
ignored.

Why does Vaayu overlook Brahma‘: boons?

WWW-swam
sfirmamafiuuwwfig'ng: || to n
nijaadhikasya vilnaptal kwacid waayustadaajnayaa I
hantl brahmamamaatmeeyamaddhaa jnaapayitum prahhu: “371]

Shri Hari transgresses boons pertaining to this world in respect of wicked

people to make known to ‘sajjanas' about His supremacy over Brahma.
Sometimes Vaayu also under the command of Vishnu does overlook boons
of Rudra etcjn this manner to reveal his capacity as future Brahma.

Special Notes:
1. lt is clear from this sloka why Hanuman transgressed Brahma's boon to
Simhika.
2. Also to make known that he is above in gradation to Sesha and Rudra etc.
he does in this manner.

Words of Rudro and others do not take place to full extent

arm: ‘rs-MW mammwliiaafi |

stiflfiggwfiflwithgoh 11in ll 3a u
naanya: kashcit tadwaraanaam shaapaanaamapyatikramee |
ayogyeshu tu rudraadivaakyam tau kuruto mrishaa ||38l|

_ None else except Vishnu and Vaayu is capable to transgress either th'e
boon or curse of others. In respect to wicked people indeed, they both falsity
even the word of Rudra and others.
Adhyaya-9 553

Vishnu‘: words are always True

@111“n |
afiwrrilslfimfiqwuafiawfinrl
qaaafisqansfiwnfiirfiaiar u as ll
ekadeshena satyam tu yokeshwapi kadaaeana l
na vishnorvacanam kwaapl mrlshaa bhavati kasyacitl
etadartthoavataarasea vishnorbhavati sarvadaa l|39l|

Hari and Vaayu mostly fulfill the boons of Rudra and others in repect to
good people. Sometimes only it is overlooked. However Vishnu's promises
and boons never fail. Vishnu's avatar is always to show the truth of this law.
Special Notes:
‘l. Shri Vishnu‘s words pertaining to both good and wicked people never
become false. Although Buddha's words to the wicked people seem untrue
it is actually 'tme.‘ However Brahma's words pertaining to this world in
respect to wicked people can be false. All the boons given by Rudra and
others with respect to the wicked become false. Shri Hari and Vaayu falsify
these boons to make known their supremacy. Shri Vishnu takes avatara to
carry out these rules.
2. Examples illustrate that Vishnu's words are never false. One need not doubt
about Buddha's words were false. Devathas understood these words in
the right manner. However the wicked did not understand the spirit of these
words and thus misunderstood them and perished. This matter is dealt in
later slokas (32.156)
3. Shri Vedavyasa oomposed,‘shaiva and other such puranas‘. However they
are interpretations of those schools of thought. It is not Vedavyasa's Opinion.
4. Asking for three pace of land Vamana made His feet grow. However He
did not transgress the number.
5. He promised that he will forgive Sishupaala’s one hundred wrong doings
and kepthis word.
6. In Shrimad Bhagavata when Krishna playfully teases Rukmini and claims
Himself to be unfit for her and lists His shortcomings. However Rukmini
with the sarne words from Krishna interprets in different manner and finally
says, 'naivaaleekam bhavathyeva vachasthe Madhusudhana' — ‘Your words
554 Sim‘ Mahabharata Taatparya Nfrnaya

will never be false. Even if Lord's casual words of teasing do not become
false how can His boons become false? (Shn' Vadiraja Swami)

slammflsrfiifiehsuagrmml
‘finfiwrfilgaarummm n we u
pravlshya hhoomau saa clevi lokadrishtyaanusaarata:
reme raamenaaviyuktaa bhaaskarena prabhaa yathaa ||40l|

Having enetered the earth only as seen by the world, Goddess (Site) lived
happily with Rama, un-separated from Him, just as sunshine from the sun.

Special Notes:
1. ‘Ananyaa raaghavenaaham bhaaskarena prabhaa yathaa' (V. Rama.
5.21 .15)As quoted from Valmiki Raamayana the sUn and the sunrays are
never separated. Similarly Sita and Rama have the same relation. Their
separation is only in the eyes of the ignorant. Devi was with Rama invisibly.
2. What appears to be the separation of Shri Rama and Sita is to deceive the
wicked from right knowledge.

Several Yajnas performed by Shri Rama

qiwmrfi'mwem
gs: a Ilia misfits l
mewfifimmfi
fisfirtlfiriwfiififilm n vt ||
evam ramaalaalitapaadapallava:
punashca yajnaishca yajan swameva |
varaashwamedhaadibhiraaptakaamo
remeabhiraamo nrupateen wishikshayan ll41|l
Thus Rama. who is 'aaptakaama' (contented in His self), who's tender feet
are caressed by Sita, in order to set example to the kings performed several .
superior yagas like Ashvarnedha in His own Honor and thus lived happily.

Special Notes:
1. Shri Rama appears to have renounced Sita. As the husband is not eliuible
Adhyaya-9 555

to perform any Yajna alone, He gets a golden statue of Sita according to

the command of the shaastras.
2. He performs several yagas. Lord is ‘swaramana' content in Himself. But
to set an example to others He performs such actions.

WWWWI
Wimiismfism || ‘H u
raamasya drishyaa twanyeshaamadrishyaa janakaatmajaa |
bhoomipraveshaadeordhwam saa reme saptashatam samaa: ||421|

Visible to Rama but unseen by others, Sita lived happily for seven hundred
years after her entry into the earth.
Actions performed by Shri Rama are impossible for others

Qiifinwrfirarfi anther pmnnsfifirfi mils: l

mfifiqmmsfifimfifia'éhfiswgéqie n v: ll
evamvidhaanyaganitaanl janaardhanasya
raamaavataaracaritaani tadanyapdmbhi: |
shakyaani naiva manasaaapi hi taani
kartum brahmeshasheshapuruhootamukhai: suraishca ||43||

Such are the innumerable exploits of Janardhana as Shri Rama, which are
impossible to be even thought of by other devatas headed by Brahma, Shiva.
Sesha, Indra and others.

Special Notes:
1 . Shri Rama is all independent. Ramaa, Brahma and others are all dependent.
- Thus whatever actions were done by Rama who is independent cannot be
performed neither physically nor even mentally by others.
2. To understand separation of Sita from Rama means that the Vedas do not
propound Shri Hari. Sita is Shruti abhimaani MahaLakshmi. Shri Rama is
Hari who is propounded by the Shrutis. - 'Vedaishca sarvairahameva vedya:'
- Lord has declared it in the Gita. Thus there is no question of separatron of
Shaastras and Shri Hari.
556 Shirl‘ Mahabharata Taatparya Nirnaya

Bhu loka was like Brahmalolta

iriiiaafimaafimfim'iwl
WSW vitae warm. |
afiwnmzaw fi warren
Fm: mad srfimmig: n w 1|
tasyaivamabjabhavalokasamaamimaam kshmaam
kritwaaanushaasata udeekshya gunaan dharaayaa: |
vaisheshyamaatmasadanasya hi kaankshamaanaa
vrindaarakaa: kamalajam prati tacchashamsu: ||44l|
Thus Rama's rule made the earth equivalent to Brahmaloka . 0n observing
that the earth was superior to their own worlds the Devas wanted to bring
back the superiority of their own worlds thus told Brahma about it.

Rudra and others prayed to Rama to complete l-ils avatara and return to His abode

arm-whamfig'hmwi
efiqfiaaaal
Gammqa'nw
madaafiwfig'qqfi u w ||
aamamtrya tai: saha vibhurbhagavatprayaanam
sweeyaaya sadmana iyesha didesha calva I
rudram swalokagamanaaya raghoottamasya
sampraarthane sa ca sametya vibhum yayaace ||45||

Brahma consulted with devas and desired that the Lord had to return to
Shweta Dweepa (His Abode). He sent Rudra to pray to Rama to return to His
abode. Shiva came and prayed to Shri Rama.

Special Notes:
1 . When it is said that during Rama's reign the earth was equivalent to Brahma
loka, it means it was superior to other lokas but was equal to 'Sathyaloka.‘
Lord's complete presence is in Sathyaloka(Brahma loka) Thus it has to be
understood that no other lokas can rise to its plane.
Adhyaya-9 557

Rudra prayed to Rama in private

timm
h'fi Wm arse errr'n fivrg: i
W ii W
ashlar flaw: slim fiiren n vs n
ekaamtametya raghupena samastakaslo
rudro jagaada vacanam jagato vidhaatu: l
vaisheshyamaatbhavanasya hi kaankshamaanaastwaa
marthayantl vlbudhaa: sahitaa vidhaatraa H46“

Rudra who is the destroyer of all, approached in private and told the words
of Brahma the creator The Devas along with Brahma pray to You, desirous to
establish superiority over their worlds, requesting You to return.

Special Notes:
1. Rudra appeared before Lakshmana in the guise of a sage. He said, ‘l am
sage Kaela, messenger of a mahamuni.‘ i have come to speak to Rama in
private. He meant that he was Shiva destroyer of the world and he was
messenger of Mahamuni Brahma. Then Rudra told Shri Rama, l have to
speak to some secrets. We should be alone. Shri Rama called Lakshmana
and told him, None should enter when we are in conversation including you.
Death is penalty if it is transgressed.

Then Rudra spoke in private, Lord if you are on earth it is better than the
heavens. Then those who are here will give up practices like performing
‘jyothishtoma' etc. to seek the heavens. Moreover it is but right for the devas
to desire to bring back the glory of their worlds. Brahma will not feel jealous
if Bhooloka beoomes equivalent to Brahmaloka. Earth has been created
by him. When his daughter is doing well will father be envious. However
devas have a legitimate desire. Thus if not for himself. but for the devas,
Brahma has sent me to you as a messenger. Although l have come with a
task given by the devas, my work of destruction has also to take place. Your
‘laya' is to disappear from this world. l have come requesting this. You have
given this task to me and l offer it as your worship. Thus ‘Kala muni‘s words
are pregnant with meaning. (Shrr' Vadiraia Swami)
558 Sim‘ Mahabharata Taarparya Nimaya

The secret behind sending Shiva

Wanna-5m
time‘; We? ‘Fifi WI
mafia gf'haalzs' we
nit’, FEW afififimi W l so It
putrastavesha kamaiaprabhavastathaaham
pautrastu pautrakavaco yadapi hyayogyam |
sambhaavayanti guninastadaham yayaace
gantum swasadma natipoorvamito bhavantam l|47||

0h Lord, Brahma born from the lotus is your son, lam Yourgrandson: Although
words of grandson may not be fit yet people of wisdom will accept it; Therefore
| pray to You with respect that You have to return to Your abode.

Special Notes:
1 . ‘Although words of grandson mayr not be fit yet people of wisdom will accept
it‘. These words bring out the special affection which a grandfather has
towards his grandson. However it does not indicate that this affection is
more than that towards his son.
2. Bhrigu Narada are also Lord's grandsons. However Shiva is higher in
gradation due to his qualities(gunas). This is indicated by the word ‘tu'.
(Shri Vadiraja Swami)

Shive's prayer to Shri Rama

algae-rtifiaawirwfial
mafia 1% 11am Hfifi: Fem
fifli WEfifigfigg-ii illl
yatkaaryasaadhanakrite vibudhaartthitastwam
praadushcakarttha nijaroopamasheshameva |
tat saadhitam hi bhavataa tadita: swadhaama
kshipram prayaahi harsham vibudheshu kurvan - ||4B||
flunyaya-v 3 39

The object for the accomplishment of which Thou manifested at the request
of the Devas has been fulfilled by Thee. Therefore return quickly to Your own
abode from here, thereby causing delight to the Devas. . .
Coming of Duryaasa
‘B . “E .
WWWWI
Wsmgtm
nilfiqwglfiafilwnn null

omityuvaaca bhagavaanstadasheshameva
shrutwaa rahasyatha tanustwaparaa harasya l
doorvaasanaaamayugihaaagamadaashu raamam
maam bhojaya kshudhitamityasakrid bruvaanaa ||49||

As Rama heard the words of Rudra in private, immediately agreed and

said ‘yes'to his request. At that time Durvaasa another form of Rudra entered
with speed and said, ‘Rama l am hungry feed me.‘
Rama fulfilled Durvaasa's strange request

first aWHWdTe-w‘
HFEITSF-T WW WI
WW‘
nfiwgfigge u so 1|
siddham na deyamata saadhyamapeetl vaacam
shrutwaaasya vaaksamayajaatamuru swahastaat |
annam caturgunamadaadamritopamaanam
raamastadaapya bubhuieatha muni: sutushta: ||50|]

‘Do not feed me with food which is already prepared norfeed me with which
is going to be prepared.'As Durvaasa was speaking Rama fed him with four
types of nectar like food which getting it ready from his own hand. Durvaasa
having eaten it was greatly satisfied and went away pleased.
DDU .5’a Mahabharata Thalpurya Nirnayu

Special Notes:

1. When Durvaasa put forward a strange request that he should be fed with
food which was not already prepared nor food that will be prepared in future.
Even before Durvaasa could finish his words, Shri Rama stretched His
hand and from the four fingers He poured four types of food. Durvaasa was
fed and he became immensely satisfied. (Shn' Vadiraja swamr)
grit ash s 11mm 23mm
sfita fisfiliflsinae-gm |
mitts-=1: with: a ii wfisi
first aim mag stem: use u
trupto yayau ca sakalaan pratikopayaana:
,kashcinna meartthitavaram pratidaatumeesha: |
evampratijnaka rishi: sa hl tatpratijnaam
moghaam cakaara bhalavaan na tu kashcidanya: ||51|l

‘No one is able to satisfy my desire‘ and with these words Du rvaasa
expressed his dissatisfaction towards ali. However now he left much satisfied.
Only Shri Rama was able to break such a vow. None else could do it.

Special Notes:
1. The term ‘Hi’ indicates the supremacy of the Lord by His being able to
break the vows of several others who are inferior to Him.

Kunti won Dunraasa merely due to the boon

Wgawfigfiihtfimg
tramwmerfimm
Myanmar
mafiwrgswmwfim II as 1|
kuntee tu tasya hi munervaratoajayat tu
raama: sa krushnatanuvaa swabaiaajjlgaaya |
tasmincchave pratlgate munlroopake ca
yaaheeti Iakshmanamuvaaca ramaapati: sa: - l|52||
Adhyaya-SI 56 l

Kunti was indeed able to win over his grace through his boon. Shri Rama
as also Krishna subdued him with His own strength. Thus after ‘moola roopa
Shiva‘ and Shiva as Sage Dhurvasa left. Shri Rama asked Lakshmana ‘to
leave.‘

Special Notes:

1. Durvaasa who had come to Kuntibhoja‘s palace during Caathurmasya and

had told him (Kuntibhoja) that he would leave if he was not satisfied. Durvaasa
who was known for his anger was taken care of by Kunti in the best manner
which made her win his grace. She was given 'mantropadesha' However
Kunti did not win his grace with her own efforts. Knowing herfear she was
given a boon by the sage himself that he would not get angry with her. (Shri
Vadiraja swami)
2. Similarly during Krishnavatara Durvaasa approached Krishna and asked
him for food in the same manner. At that time Krishna with his own capacity
like Rama fed him and satisfied his wish.

Lakshmana as dwarapalaka

magwwflwafiml
Wewizazrwfitas: "at It
warrfirilrrarfaafirréfiraatgaql
manssnaqfimsmam= || av ll

ekaante tu yadaa raamashcakre rudrena samvidam I

dwaarapaalam sa kritavaanstadaa lakshmanameva sa: ll53||

yadyatra pravishet kashciddhanmi tweti vaco bruvan |

tadantaraaaagatamrishim drishtwaaamanyata lakshmana: ||54||

When Rama was talking to Rudra in private, he had appointed Lakshmana

to guard his door and said that if someone entered then he would be killed.
Meanwhile when Durvaasa came Lakshmana thought to himself.
JUL Dill‘! mlll'l'll'flll'lll'fll'll' lll'fllpll'fyfl I'lrll'llyll

Reason why Lakshmana did not prevent Durvaasa from metering

gains: srfisrgtlfisnlila mi
Wmfinilisiifiq gin-gee || an ||
(wit asrfi g at ill-nil?! zq'i Irfil |
sfinenailn'nflaggii'afiw lllxfill

durvaasasa: pratijnaa tu raamam praapyaiva bhajyataam I

anyathaa twayasho raame karotyesha munirdhruvam ||55ll
raaghavo ghnannapi tu maam karotyeva dayaam mayi |
iti matwaa dadau maarggam sa tu durvaasase tadaa l |56||

‘Durvaasa’s vow has to be broken only by Shri Rama. Othenuise sage will
surely bring bad reputation to Shri Rama. Even if Rarna should kill rne He will
be doing a favourto me. Thinking thus Lakshmana allowed Durvaasa to enter.

Special Notes:
1. No one can satisfy my conditions and feed me‘ was Durvaasa‘s
proclamation. Lakshmana thought that if he did not allow him inside it would
mean that Rama is also incapable. Therefore he would rather die instead
of bringing dishonor to Shri Rama. That is why he allowed Durvaasa to
enter.
2. Why was Durvaasa so stubborn? Why did he not possess any tolerance?
He came as Kaala roopa and made Shri Rama declare such severe
punishment to Lakshmana. Lakshmana had to finish his avalara. Therefore
he had to be renOUnced in this manner. Then Shri Rama also would leave.
This was the plan by him. This is clearly stated in Valmiki Raamayana.
Earlier it is said that when Dasharatha asked about the future of his children,
‘Durvaasa himself had told him that Shri Rama would renounce Sita and
Lakshmana. (V. Raamayana 7.50.12). Thus Durvaasa‘s anger is not like
ours. It has a meaning.

The secret behind renouncing Lakshmana

Waningw: i
WHfiETQ.H1fiE-lmfis$a1 limit
Adhyaya-9 563

swalokagamanaakaankshee swayameva tu raaghava: |

iyam pratijnaa hetu: syaaditi hanmeeti soakarot "57"

Raghava Himself desirous of leaving for Heavenly abode (Vaikunta) and

also desirous of enabling Lakshmana to reach his place namely Seshaloka
made this vow that he would kill (thinking) that this vow would be a reason
thereof.

Special Notes:

1. The reason why Shri Rama cursed Lakshmana in such a harsh manner
was to send Lakshmana back to his abode so that Shri Rama could also
get back completing His avatara. Even before ‘Kaela naamaka Rudra'
asked Him, Rama had decided on His own regarding the completion of
His avatara and leave to His abode. If Shri Rama would ask Lakshmana to
leave earlier he would refuse not wanting to give up his service to Shri
Rama. Also Shri Rama did not want to send him forcefully. Therefore Shri
Rama undertook this vow. Shri Rama knew that Lakshmana would not retort
but accept it in good faith. This was Shri Rama's plan.

Shri Rama could have taken Lakshmana along with Him while He left. He
could have made him His bed. Why did he send him eariier'? Shri Vadiraja
Swami replies: Sesha is present in one amsha in the three abodes of Vishnu
(Dhaamatraya namely Ananthaasana, Shwetha Dweepa and Vaikunta) as
His bed. He is present in Nagaloka in his Mooiaroopa. Avataras like
Laksmana is from the moola roopa at Nagaloka and not the amsha roopas
from 'Dhaamatraya’. Therefore Sesha had to go to his ‘swaloka' which was
'Nagaloka.‘ (Shri Vadiraja Swami)

Weiwwqfififimqql
Wfiweiiwlstrfirgsweem use"
atyamtabandhunidhanam tyaaga evetl cintayan |
yaahi swalokamaciraadityuvaaca sa Iakshmanam ll 58"

Thinking of abandonment of a dear one is equal to his killing. Thus He told

Lakshmana, ‘go at once to your abode.‘
564 Shri Mahabharata Taatparya Niraaya

Special Notes:
1 . After making a vow that ‘he would kill‘ it has to be carried out. However Shri
Rama did not kill Lakshmana. He discussed with his ministers and Vasisihta
rishi and decided to send him back to his abode. This is equivalent to killing.
This has to be followed when it concerns close relatives. This is stated
oiearty in Bhagavata: 'Marthyaavataarastu marthya sikshanam'
This is Lord's ways to punish. Similarly in Mahabharata Kama Parva when
Dharmaraja taunted the Gandeeva, Arjuna prepared himself to kill him in
view of his vow. However Shri Krishna stopped hlm and asked Arjuna to
abuse Dharmaraja which is equivalent to killing him. (Shri Vadiraja Swami)

Lakshmana left to his abode

salsa: swam-mm“
asmsm a new; WW: |
“WWW
Wmfiwefiiitfivfimq ll as. ||
ltyukta: sa yayau jagadbhavabhayadhwaantaochidam raaghavam
dhyaayannaapa ca tatpadem dashashatairyukto mukhaembhoruhai: |
aaseeccheshamahaaphanee musalabhrid divyaakritirlaangaiee
paryyankatwamavaapa yo jaianidhau vishno: shayaanasya ca ||59||

When Rama said this Lakshmana left. Contemplating on Shri Rama who
removes the darkness of fear of this worldly sasmsaara he attained his body
in moola roopa as Sesha.He merged with his original form of the big hooded
Sasha serpent with onethousand lotus like faces which in its divine image
held the pestle and the plough and which serves as the bed for Vishnu lying on
the ocean.

Special Notes:

1. Lakshmana did not give up his body. With grace of Shri Rama he merged
with his body in moola roopa. Says Satya Dharma Teertharu. (V. Raamayana
1106.1 7)
Shri Rama invited ell to the abode of Muktl

aw ma: Wm
.- ' fizii afii as matfifit: |
Adhyaya-Q - 565

maimeziwfiflq
mari'wfi'flfarfim || so u
atha raaghava: swabhavanopagatau
vidadhe matim saha janairakhllai: |
samaghoshayacca ya ihecchati tat
padamakshayam sapadi maitwiti sa: ||60||

Then Shri Rama decided to leave to His abode with all His subjects. He
proclaimed that all those desirous of attaining 'Moksha' to go with Him at once

Special Notes:
1. Shri Rama is said to be Vasudeva‘s saakshaath avatara. Vasudeva roopa
is a roopa which grants 'Moksha.’ Thus such a proclamation is apt by Him.
Some object Rama as cruel to Lakshmana in spite of his services during
Rama's exile.
However it has to be noted that Shri Rama decided to leave to His abode
soon after Lakshmana left. He did not continue ruling. Thus He cannot be
considered cruel.
Shri Rama is so compassionate that He who had stopped His subjects
from following Him to the forest as he did not want them to experience
hardship then. But now He invited them to follow Him to ‘Moksha. However
we are of opposite nature. We want everyone to be with us during sorrow
but enjoy happiness alone.

Jivss who left desiring Moksha

gargaqqilfitlm
aimmsqwmfi'fiaql
WWW
“Wifiitfiwi n a! ||
shrutwaa tu tad ya lha mokshapadecchavaste
sarve samaayayurathaaaatrunamaapipeelam |
raamaajnayaa gamanashaktirabhoot trunaaderyye
tatra deerghabhavino na hi to tadaicchan ' ||61||
566 Sim‘ Mahabharata Taatparya Nimaya

Having heard this, all those on this earth from grass from an ant who wished
for salvation came (to Ayodhya). By Shri Rama's grace even the grass obtained
the power to move. But those who were destined to live longer in this ‘samsaara’
did not wish to go with Him.
Special Notes:

1. During Shri Rama's reign 'tamo yogya jivas‘ like Suranakas were sent to
eternal hell. All the ‘m ukti yogya jivas’ who had completed their ‘saadhana'
went with him to Moksha. Those who were ‘nithya samsaaris‘ did not wish
to go with Him. Also those who had not completed their ‘moksha saadhana'
did not go with Him.
Kusha took over Ramaraiya and Angada took over Kaplrajya

tie-‘41W fire-math:
are-rear a ea‘ gsflvrifiat: |
Platter arfiiami atlfiwq arr-g
WSWWW || ea ||
sansthaapayaamaasa kusham swaraajye tai:
saakameva ca lavam yuvaraajameesha: |
samsthaapya vaalitanayam kapiraajya aashu
sooryaatmajoapi raghuveerasameepamaayaat ||62||
Amidst those who did not leave with Him Kusha was coronated their king.
He made Lava as ‘yuvaraja'. Sugreeva also came to Shri Rama soon having
established the son of Vali in the kingdom of monkeys.
Hanuman was given special orders by Shri Rama

amsg Engami a has: emfiaqil

WW: eat wit-r mam It a: n
athaaaha vaayunandanam sa raaghava: samaashlishan |
tavaahamakshagocara: sadaa bhavaaml naanyathaa ||63||
Then Shri Rama embraced son of Vaayu (Hanuman) and said:
'l will always be visible before your eyes. never otherwise.‘

WWREIHW:§¥IWl
Hfiqfimfi'dfi'taqmm u av ||
Adhyaya-Q 567

twayaa sadaa mahat tapa: sukaaryamuttamottamam |

tadeva me mahatprlyam ciram tapastwayaa kritam ||64||

You must always keep performing great penance which is superlative. This
will alone please Me. This is what you have been doing always.
Hanuman was made Chirajeevl

nrrfimwfil
mafiwfiafififiqw ussu
dashaasyakumbhakamakau yathaa sushaktimaanapi l
jaghantha na priyaaya me tathaiva jeeva kalpakam ||65||

Although you have full capability, you did not choose to kill Ravana and
Kumbhakama only to please Me. Therefore you will live till the end of this ‘kalpa.’
Hanurnan can move about in all lakes

sirlfinmrii s it 11w mafia s1 |

Mummsfim ll as n
payobdhimadhyagam ca me susadma caanyadeva vaa |
yatheshtato gamishyasl swadehasamyutoapi san ||66|l

Even with this same body you will be able to go to My abode which is amidst
the milky ocean or elsewhere as per your wish.

Special Notes:
‘l. Although Bali had gone to ‘Shweta Dweepa‘ it was ‘amukta sthaana'.
Whereas Hanuman can go even to ‘Muktha sthaana.‘

Hanuman always In front of Shri Rama

W:W:l
Wamwwnrgswu as u
yatheshtabhogasamyuta: sureshagaayakaadibhi: |
sameedyamaanasadhyashaa ramaswa matpura: sadaa ||67||
568 Shri Mahabharata Taatparya Niraaya

Enjoying whatever is desired by you, being praised by the gandharvas, You

will always remain in front of Me.

Hanuman True to His words

aafiaaafitaasfiqgafsiami
{masqfiaafigazgnffiwiir n ea ||
tavepsitam na kincana kwacit kutashcideva vaa |
mrishaa bhavet priyashca me puna: punarbhavishyasi ||681|
Your wishes will never at any time become futile. You shall become dear to
rne in every Kalpa. '
Special Notes:

1. ‘I am always visible before you. All your penance are superlative. You are
such a great devotee that in spite of having the strength to kill Ravana and
Kumbhakarna you did not choose to do so for my sake. You will be able to
enter all the ‘muktha sthaanas' in Shweta Dweepa, Ananthaasana and
Vaikunta’ always. You can enjoy in full capacity (pooma bhoga). Your glories
will be sung by Devas and Gandharvas. You will always be before me. Your
desires will never go futile. You will always be dear to me.‘ These are heartfelt
words of Shri Rama to Hanuman. Shn' Rama has not spoken in this manner
about anyone else including Lakshmana. This brings out the ‘jivottamatva'
of Hanuman.
Ravana and others performed penance for ten thousand years. Yet they
were not blessed as ‘Chirajeevi.‘ Hanuman was blessed even though he
had not asked for it. This proves that our attitude is important. A life dearto
the Lord is essential to gain His blessings.
Rudra and others cannot go to ‘muktha sthaana‘ withoutgetting rid of their
‘linga deha.‘ However Hanuman can go in both ‘moola roopa' and ‘avatara
roopa.‘ His ‘lingadeha' is like a burnt cloth.

Ramasthavana by Hanuman

WWWWI
WWWW“ as | _
iteerito marutsuto jagaada vishwanaayakam |
vidhehi naada nankala tavngha hhakt-irnuH-amaam Ill-{fill
Adhyaya-‘J 509

Having heard this Maruthi told the master of the universe thus: ‘0h Lord
increase my deyotion and keep it steadfast atYour lotus feet.‘

wwimsurwrfissqami
mmfifmgm - 1| m ||
sadaa pravardhamaanayaa tayaa rameahamanjasaa l
samastajeevasanjcayaat sadaaadhikaa hi meastu saa ||70|l

l shall without doubt delight in its constant increase from time to time. Let it
atways remain supreme among all groups of souls (other than those fit for
Brahma's place. Shri Vadiraja).

arhawharhafiafilsfinfiwm|
smgvhfiqfiflmfirfiwz'gq: 1| ist n
namo namo namo namo natoasrni te sadaa padam |
samastasadgunocchritam namaami te padam puna: ||71||

Repeated Salutations to thee! Let rne always prostrate at Thy feet which
excel in all auspicious attributes. l again prostrate at Thy feet.
:dtfiaatrfifiwnsgsfiwu
mwmmwnfimaiirm use u
iteerite tatheti tam jagaada pushkarekshana: l
jagaama dhaama caaatmanastrunaadinaa sahaiva sa: ||72||
Thus addressed, the lotus eyed Lord told him ‘let it be so.‘ He then departed
to His abode with grass and others.
. Alll who followed Shri Rama

em W= fittfifira ‘11511: |
msgaamqthqamwgfiwgq: u \93 n
khagaa mrigaastrunaadaya: pipeelikaashca gardabhaai l
tadaaaasuruttamaa yato nrivaanaraashca kim puna: "73"
STU Shri Mahabharata Taatparya Nirnaya

When it is said birds, beasts, asses and ants including grass attained their
supreme divine form what need be said of monkeys and men?
All who followed Shri Rama were all Brahmlnanis

flammmargafii'fiml
qtirsuaeiavgaqgm'fimr n w u

sadaiva raamabhaavanaa: sadaa sutattwavedina: |

yatoabhavanstatastu te yayu: padam harestadaa ||74||

They were all who were 'Brahmajnanis‘ (who were aware of tatvas). They
were in constant contemplation on Shri Rama. They were those who had direct
perception of the Lord. Thus when Shri Rama called they immediately left with
Him.

Special Notes:

1. ‘Aatma vaa are drashtavya: shrothavyo manthavyo nidhidhyasr'thavya:’

is a rule. Thus if one has to attain ‘Moksha' he has to listen, reflect and
contemplate and be blessed with the direct perception (aparoksha jnana)
of the Lord. Subjects of Ayod hya were learned and had learnt from Gurus
the ‘tatva shaastras‘ in a perfect manner. ‘Raemabhaavane' means they
were always on contemplation about Shri Rama. ‘to’ means those who have
had ‘aparoksha.’ Their ‘moksha saadhana’ is complete. Those for whom it
was not complete they did not opt tp follow Shri Rama. Those who went
with him have overcome all their ‘prarabdha kannas.‘Also they are in their
final birth. The body of the final birth is in accordance with their intrinsic
form. Therefore it has to be known that the ants, grass etc. are those who
have this form intrinsically. (anthya deho yathaa mja: Gite Tatparya 9l34)
2. Some of them have had the birth to experience their 'praarabdha'

Shrl Rama's astonishing form

afi=am1tfifigelfifiaflfiflfliil
Wfifijfiagvnwllw || we u
sa tai: samaavruto vtbhuryayau dlsham tadottaraam |
anantasooryadeedhitirdhurantasadgunaarnnava: - ||75||
Adhyaya-Q 57]

Lord Shri Rama surrounded by all walked towards the North. His effulgence
was more thanlinfinite suns put together; He possessed ocean of infinite
attributes.
Shining crown — beautiful Faca
Weider: |
‘ :u or. ||
sahasrasooryamandalajwalatkireetamoordhaja: |
suneelakuntalaavritaamitendukaantisanmultha: "76"

With the Hair on His head covered with a crown which had the brilliance of
thousand solar orbs; His beautiful face lustrous like infinite moon rays was
covered with dark hair.
His oar rings. splendor of His lips and tongue

Wail“: W: |
gigmfigmm: maritime: n w ll
suraktapadmalochana: suvidhyudaabhakundaia: I
suhaasavidrumaadhara: samastavedavaagrasa: ||77||

Eyes like beautiful red lotus; Ear rings luminous like the lightning; charming
smile on his tender red lips; and a tongue which always recites the entire Vedas.
Appealing shoulders

WWW: |
gfiafierhsaanadegmm: n we u

divaakaraughakaustubhaprabhaasakorukandhara: l
supeevaronnatorusajjagadbharaamsayugmaka: ||78||

A neck which brings charm to the 'Kaustubha Mani‘ which has effulgence of
thousand suns; Shoulders strong and big which supports the entire universe.
Exclusive arms and arrow on the right l-lsnd

WW“
whammy: aflswmai” || is». ||
 572 Sim‘ Mahabharata Taarparya Nirnaya

suvruttadeerghapeevarollasadbhujadwayaankita: |
jagad wimathya sambhrlta: sharoasya dakshine kare ||79||
His two illustrious arms which are round. long and stout. bearing on His
right hand the arrow which was raised by churning the entire universe

Special Notes:

1 . Arrow which is obtained by churning the entire universe means Shri Vadiraja
Swami says: The toughest things in the creation is Meru. Mandara and
Himalaya mountains and metals like iron and stones. The sturdiness of all
this put together is churned like churning the curd to obtain butter so as to
obtain the sturdiest most powerful arrowwhich was made by Vishnu Himself.
It is with Shri Hari from time immemorial.
2. Janardhaneeya says: ‘Panchaatmako maarutha eve baana:' The essence
of the entire wortd means Mukhya Praana. The arrow for which Mukhya
Praana is abhimaani is held by Vishnu. Mukhya Praana is Sutra naamaka.
Shri Rama who is holding it is ‘Sutra daara.’

Vaayu deva as Shrl Rama's arrows

wt a aw em Fangsm I
rim hafimafismlgh || a: ||
swayam sa tena nirmmito hatau madhusca kaitabha: |
sharena yena vishnunaa dadau ca lakshmanaanuje ilBOil

This arrow is made by Vishnu Himself. Itwas used to kill Madhu Kaitabha.
It was given to Lakshmana‘s younger brother Shatrugna.
Shatrugna kills Lavanasura - creation of Madhura

a sinflmfi: gummy
whmqgtiamgufim ll at II
sa shatrusoodanoavadheenmadho: sutam rasaahwayam |
sharena yena caakarot pureem ca maadhuraabhldhaam IIB'III
-
. Shatmgna killed the son of Madhu and built a city of Madhura.
Adhyaya-9 573

Vaayu as arrow and Saraswathi was Shaarnga

mammal ‘at am Fl all“ l

smrgmqgiqnmfism: a 1|

samastasaarasambhavam sharam dadhaara tam kare |

sa vaamabaahunaa dhanurdadhaara shaarnggasanjnitam ||82||

This arrow which was created with the essence of the entire universe was
held by Shri Rama in His right hand. In the left hand He was holding 'Saamga.‘

Special Notes:

1 . Vaayu Deva is abhimaani for the arrow. For Shamga Saraswati is abhimaani
(3/74) '
Decoration on Rama's arms

Will: 31W: Witt

W=W= n a? ll
udaarabaahubhooshana: shubhaangada: sakankana'. |
mahaanguleeyabhooshita: suraktasatkaraamhuja: ||83||

He was wearing superior armlets and kadaga. His fingers wear decorated
with precious finger rings. His palms were red like lotus.

mm mm a mam |
fierfirfiqa'lmmafining: || 4v ||
anarghyaratnamaalayaa vanaakhyayaa ca maalayaa |
vilaasivistrutorasaa babhaara ca shriyam prabhu: ||84|l

His broad chest shining with garland called Vanamala consisting of priceless
gems bears goddess ShriDevi.
Waist band

a W alaawfi |
WWW: u as ll
57'4 Shri Mahabharata Taalparya Nimaya

sa bhootivatsabhoeshanastanoodare valitrayee |
udaaramaclhyabhooshano lasattatitprabhaambara: "85"

Adorned with Shrivatsa on His chest, having three lines on His slender
stomach, He wears radiant waistband along with lustrous silken pitambhara
around His waist.
Hts thighs, knees and feet ere extrordinary

Will-6mm“
m=gaawmes= n as n
kareendrasatkaroruyuk suvrittajaanumandala: ]
kramaalpavrittajanghaka: suraktapaadapallava: "8611

His thighs are like tusks of elephant and yet soft, round knees and ankles
becoming gradually slender and His feet are red like tender leaves.
Shrl Rama's complexion is blue

mafiwhgifimnmihsfiml
W=mfinangi _ || as u
lasaddharinmanidhyutee raraaja raaghavoadhikam |
asankhyasatsukhaamnava: samastashektisattanu: ||87||

Raghava who is ocean of immeasurable bliss and embodiment of all

prowess,shone supremely above all like the colour of ‘lndraneeiamani' (a gem
with blue hue).
Grandeur of Shri Rama exit

gamm-
WWWWW. |
aahfiamfi a Wm.
mm: WWW u a ll
jnaanam netraabjayugmaa-
nmukhavarakamalaat sarvavedaarthasaaraan-
stanwaa brahmaandabaahyaan-
taramadhikaruchaa bhaasavan bhaasuraasva: l
 Adhyaya-9 5'75

sarvaabheeshtaabhaye ca
swakaravarayugenaarthinaamaadadhaana:
praayaad devaadhideva:
' swapadamabhimukhashcottaraashaam vishokaam ||88||

With knowledge emnating from His two lotus like eyes. with the essence of
a|| Vedic Truths emanating from His lotus like face, illuminating the universe
from both inside and outside with the radiance from His body, holding out His
two hands with succur and desired happiness to those in need. Shri Rama
who is God of Gods with a resplendent face proceeded towards the Northern
direction to His abode which is free from all misery.
Hanuman held the umbrella and Site was seen In person

salami mam 19W

that W Wm vine m |
swimmer-vitamins.- Wilt
WWW. fi. || a u
dadhre cchatram hanoomaan
sravadamritamayam poornnacamdraayutaabham
seetaa saivaakhilaakshnaam
'vishayamupagataa shreeritl hreerathaikaa |
dwedhaa bhootwaa dadhaara
vyajanamubhayata: poornacandraamshugauram
prcdhyadbhaaswatprabhaabhaa
sakalagunatanurbhooshitaa bhooshanal: swai: ||89||

Hanuman held the umbrella which was shining with the radiance of ten
thousand moons spreading the nectar of coolness; The self same Site who
was embodiment of all auspicious attributes and having the radiance of the
rising sun appeared bedecked with all ornaments before everyone; assumed
two roopas as Shri and Hri and swaying fans on both sides which were white
like rays of the full moon.

Special Notes:
1. Sita who was invisible to all till now was once again visible to even/ones
eyes. Valmiki Raamayana documents Sita with two roopas (6TH 09/ 6).
576 Shri Mahabharata Taawarya Nr'maya

Therefore 'renouncement of Sita' which was said was merely to deceive

the wicked.

Bharata Shatrugna held Chakra and Shanks

msmewa ‘H MW: agar |

air imgihrm: gawn he ‘ham:
amaiwwnatglimeifivimaaqn u ll
saakshaaccakratanustathaiiia bharatashcakram dadhad dakshine -
naaayaat savyata eva shankhavarabhricchankhaatmaka: shatruhea |
agre brahmapurogamaa: suraganaa vedaashca sonkaarakaa:
pashcaat sarvajagajjagaama ra'hupam yaantam nijam dhaama tam
|19°l|
Bharata who is 'Chakraabhimani' held the ‘chakra' and walked on Shri Rama's
right side. Shatrugna who was ‘abhimaani of Shanka' walked to His left holding
the best of conchs. In front were groups of Devas headed by Brahma and
deities presiding over the Vedas along with the sacred 'Pranava Om‘ while
the entire world followed behind Shri Rama who was going to His abode.
0n the left were men and on the right monkeys

wqgtgaigiamzfirfiangmqmu
Wharfiawa-fiiharaqflfiag ll st ll
tasya sooryasutapoorvavaanaraa dakshinena manujaastu savyata: |
raamajanmacaritaani tasya te keertayanta ucathairdrutam yayu: ||91|l

0n His right side the monkeys headed by son of Surya (Sugreeva) and on
the left humans quickly proceeded chanting loudly the glories of of Vishnu in
His avatara as Shri Rama.
Shri Rama left for His Heavenly Abode

Infinitweh WW-
iéizm'eiarlhr: srfirliagm: urizr mama: |
we WWW: ifilgwqifiamm:
Adhyaya-9 5T?

gandharvairgleeyamaalio
vibudhamuniganairabjasambhootipoorvai-
rvedodaaraartthavaagbhi: pranihitasumanaa: sarvadaa stooyamaana: |
sarvairbhootaishca bhaktyaa swanimishanayanal:
‘ kautukaad weekshyamaana:
praayaaccheshagarutmadaadikantjai: samsevita: swam padam ||92||

With the heavenly ministrels (Gandharvas) singing, being praised by the

Devas and rishis with Vedas and showered with flowers; and being gazed
without even blinking by all the beings with devotion. He proceeded to His own
Abode where He is served by Sesha, Garuda and others dcvoutly.

Wmilfimiwwwggvfisfiwu
misfigmini'rfiafiwagfissiw 1| a: ||
brahmarudragarudai: sasheshaltal:
procyamaanasugunoruvistara: l
aaruroha vibhurambaram shanaiste ca
divyavapushoabhavanstadaa ||93||

The Lord gradually ascended as He was extolled in detail by Brahma, Rudra.

Garuda, Sesha and others. All those who followed Him assumed heavenly
bodies.

Wmfiigfirmfiz'fifiyu
Hammaiiwfimwwfi ll w ll
atha brahmaa harim stutvaajagaadsdam vaco vibhum l
twadaajnayaa mayaa dattam staanam dasharathasya hi |]94]|

Thereafter Brahma praised Shri l-iari and spoke these words to the Lord: -
‘As per your command | have given Dasaratha his due place.’
Kaiksyi was given Sat gatl - lruthl Mantarc were given Durgati

WWW: l
Wssmm afimtfi: u as u
fits Shri Mahabharata Taatparya Nr'maya

‘neutrunaam caapi tallokastwayutaabdaaditoagrata: |

anarhaayaastwayaaaajnaptaa kaikeyyaa apt sadgati: ||95||

‘i our mothers have been given the same place as early as ten thousand
years before. Kaikeyi who is undeserving has also been given Sathgathi as
per Your command.‘

Special Notes:

1. Three mothers did not die at the same time. They lived three thousand
years after Shri Rama's coronation and one by one died within some time
span. Therefore the time is approximately ten thousand years. Kousalya
and Sumitra were given the same place as their husband . However Kaikeyi
was not eligible. It was not that she was not intrinsically ineligible. If it was
so then it would be wrong on Shri Rama to give hera high place. She was
temporarily ineligible due to a ‘dosha for stopping the coronation of Shri
Rama. When this is overcome Brahma would give her higher lokas. ( Shri
Vadiraja Swami)

aflgwfiwnseafiwfiifil
amsfimqafimnawtfimq - u as. u
figiffialnmfimnmnalfimflfil
mfimmm Warm || w u

qaqnfiaufiwqafimgmfiaml
mgwawainlfimgwfiflfi ‘u ‘t6 ||

sootwaa tu bharatam naishaa gacceta nirayaanltll

tathaaapl sea yadaaveshaaccakaare tvirayyashobhanam ||96||

nlkrutirnaama saa kshiptaa mayaa tamaslshaashwate | '

l-aaikeyi tu cataan lokaan praaptaa naivaachalaan kwaclt ' |l97||

nashcaad bhaktimatee yasmaat twayl saa yuktameva tat

inantharaa tu tamasyandhe paatitaa dushtacaarinee - ||98||
Adhyaya-9 - 579

‘Kaikeyi was not sent to hell because she had a son like Bharata. However
under whose influence Kaikeyi was made to behave in this mannerthat 'asuri'
named 'Nikruthi' has been sent to eternal hell by me. Kaikeyi has attained
transient world ‘swarga' from where there is return. She has not attained a
place in the permanent world till today. As she had devotion to You later, Your
command to give her ‘sathgathi' is bitt right. Manthara whose nature is wicked
has been sent to eternal hell.’

Special Notes:

1. Although there was Manthara to externally influence Kaikeyi there need be

an influence from within to taint the mind. ln spite of influence of
'Maayavaada' talking firmly about ‘Jiva Brahma Aikya‘ (oneness of Jiva
and Brahma) a ‘tatva vaadi‘ does not accept it. That is because the mind is
pure. The evil influence from within is required, as otherwise outside advice
however strong cannot persuade a naturally well disposed soul to act up to
it. If the mind is polluted then it can get easily diverted. Similarly a force is
required to taint Kaikeyi‘s mind by prompting evil. She was 'Nikruthi.‘
Kaikeyi on her own, will not draw Dasaratha in the path of 'adharma.’ That
is why an external force was also required to push her into asking for the
boons. Outside influence was Manthara another 'asuri spirit in flesh and
blood. Both were given eternal hell. (Shri Vadiraja Swami)
Kaikeyi did not stop the coronation of Shri Rama due to her intrinsic nature.
She was influenced by the evil forces. Therefore this defect in her was
temporary. As her 'punya' for being Bharata's mother was strong that this
sin prevented her from going to hell. However she was unable to go to the
place where her husband was. She was given ‘heavens’ which were
temporary. - (Shri Vadiraja Swami)
Kaikeyi finally regretted her action and sought forgiveness and expressed
devotion to Shri Rama. Therefore Shri Rama ordered Brahma to send her
to that place where her huband was.

Suranaka and other Daltyas were given eternal hall

thawfiswfia'mifisfiqmusqam
mimwfiitfirfiriiwmwfi ll u ll
hwqrerfiaafiqrwfifimfighl
nfiagwsmfimfimfima'iei || 2" n
580 Shrr' Mahabharata Taatparya Nirnaya

seetaartham yeapyanindanstwaam teapi yaataa mahattama: |

praayasho raakshasaashcaiva twayi krushnatwamaagate i199"

seshaa yaasyanti taacheshaa ashtavimshe kalau yuge |

gate catursahasraabdhe tamogaastrishatotare “100 ll

Those who reviled You on account of Sita and most of the raakshasas also
have gone to permanent hell. Others will go during your incarnation as Krishna.
The rest will go at the end of 28"1 Kaliyuga after four thousand and three hundred
years.
Special Notes:
1. All ‘tamo yoghyas' also do not complete their saadhana simultaneously.
Therefore they are sent step by step.

Sathgati to all those who followed Shrl Rama

war-swam: |
Wistsnmzarrifiitffi W n ace ||
atha ye twatpadaambojamakaramdalkallpsava: |
twayaa sahalagataasteshaam vidhehi sthaanamuttamam ||101||

‘Command me as to which place I should give for those who have come
with rnere desire of Your lotus feet’.

arias: gianmfiWWWfiMi
aaqrrcafaawfilaawmmsgm ll ton ||
aham bhava: sureshaadyaa: kinkaraa: sma taweshwara |
yacca kaaryyamihaasmaabhistadapyaajnaapayaaashu na: ||102||

‘Myself, Rudra and other Devas are Thy servants. Oh Lord! Command us
soon as to what has yet to be accomplished by us here.‘

WWmn
mmmfitW: || m ||
ityudeeritamaakarnnya shataanandena raaghava: |
:______l_ Ll- _______ “LL_‘__‘.__.__!.I. ___ll_ _____ II _____ Illnflll
Adhyaya-Q 58 l

Hearing this from Brahma, Raghava spoke words of sublime thoughts, with
smile on His lipswhich resembled tender leaves.

WM‘wasteaI
WWSSEEWHIH: n 2w ||
jagadgurutwamaadishtam mayaa te kamalodbhsva |
gurvaadeshaanusaarena mayaooadishtaa ca sadgati: ||104||

Oh lotus born one! | have ordained to be Jagad Guru (teacher for the entire
world). As per the Guru's grace they should get good destiny is my rule.

Wmfsatqrrrrtssn
afiieifisirmfiraiiimssmn u wt 1|
atastwayaa pradeyaa hi lokaa eshaam madaajnayaa |
hridi sthitam ca jaanaasi twameveilta: sadaa mama ||105||
Thus give them proper places that they deserve according to my rule. You
are the only person who always understand my mind.
Saantaanika Loka was given to those who cams with Shrl Rama

sfltfifistuiafisldtssawsn
WWWQWI
Wmmmmmfiwifig: || us u
iteerito harerbhaavavijnaanoe kanjasambhava: |
pipeaiikaatrunaantaanaam dadau loltaananuttarnaan |
vaishnavaan santatatwaacca namnaa saantaanikaan vibhu: |i106||

Thus told by Shri Rama, the lotus born Brahma who understands correctly
Hari's intentions. awarded to all from humans to an ant to grass supreme worlds
of Vishnu called 'Saanthanika Loka‘ which means it is ‘permanent.’

Special Notes:

1. Santaanika Loka does not get destroyed even during 'pralaya‘. They are
Vishnu lokas. Valmiki Raamayana (7.110318) also states this.
 582 Sim‘ Mahabharata Tearparya Nirnaya

Glory of Sentienlka Loire

a mam ‘fig:wfiafim. |
WWW. u 2w ||
te jaraamrutlheenaashoa sarvadu:khavivarjjitaa: |
samsaaramuktaa nyavasanstatra nityasukhaadhikaa: ||107||
They thus were released from rebirths and thus were freed from old age,
death and were devoid of all miseries. They enjoyed their innate bliss
permanently.
Devas attained their ‘Moola Roopa'

figiirrrfiqmqmmrfifiwn
efiwifimmgmfiwfifimifi u hell
ye tu devaa ihodbhutea nrlvaanarashareerina: l
a te sarve swaamshltaamaapustanmaindavividaavrlte “108"

Those Devas who had been born as humans and monkeys all of them
returned to their original bodies, excepting Mainda and Vividha.

Wgamgmgn
Ifiaqaftgnqwmgshihm ll 2°! ll
asuraaveshatastau tu na raamamanujagmatu: |
peetaamritau puraa yasmaanmamruturnna ca tau tadea ||109||

They had not followed Shri Rama due to ‘asura spirit’ in them. But since
they had drunk ‘Ammtha'earlier they also did not die.
Offense performed by Melnda and Vlvldha

mmgwfimmmfil
gqegfifiwfiqqhqanfli .
“BMW I u an u
tayoshca tapesaa tushtashcakre taavalaraamarau I
puraa swayambhoosfienobhau darppaadamrltamanthane l
prasahyaapibataam devairdhevaamshatwaadupekshitau ||110l|
Adhyaya-9 583

Brahma earlier being pleased with their penance had made them immune
from old age and death. Thus out of pride during the churning of nectar ti- .~_-._-
forcefully drank the ‘amruta.‘ Devatas ovenooked it because they were of def" -
origin.

neamfigmfi:
Wgwfimmi
mfimngmwginmtfiinq u 222 ||
peetaamriteshu deveshu yuddhyamaaneshu daanavai: |
tairdhattamaatmahaste tu rakshaayai peetarnaashu tat I
tasmaad doshaadaapatustaavaasuram bhaavamoorjjitam "111:!

Devas after having taken 'amruta,‘ while fighting the asuras had given the
bowl with leftover ‘amrutha' to Maindha and Vividha' to protect it. Howe '
these two drank the ‘amruta' forcefully. As a result they had to face
influence from ‘asuras.’

Special Notes:

1. Acharya Madhva said that they did not follow Shri Rama due to Erica:
‘asuravesha' and in this sloka gives the reason for their ‘asuravesha.

Angada and Kusha were given Sadgatl

area: WW fifiliilfil
mafia Firth we Wat-ha: || t ta II
angada: kaalatastyaktwaa dehamaapa nljaam tanum |
raamaajnayaiva kurvaano raajyam kushasamanwlta: ||112ii

Angada and Kusha who were ruling under Shri Rama's command in me
course of time gave up their bodies and reached their original form.

Special Notes:

1. Kusha is lndravatara and Angada Chandravatara.

584 Sim‘ Mahabharata Taalparya Nirnaya

Vlbheeshana as Kubera's senadhipatl

fiwfiquru qmiflwr (WW: I

fifiwfidfiirer WK W 1| t a’ 3 1|
vibheeshanashca dharmmaatmaa raaghavaajnaapuraskrita: |
senaapatirdhanesasya kalpamaaveet sa raakshasaan ||113||

The noble souled Vibheeshana with due respect to Shri Rama's command
became the commander of Kubera‘s army and ruled the raakshasa(his
followers)e a kalpa.

Special Notes:
1 . ‘Ashvatthaamaah balirvyaso hanumanshca vibheeshana;
Kripa: parashuraamashca sapthaite chirajeevina:

Jambhavan remained for Jambhavatl to be horn

mammatflmgfidhél
WWWW n w: n
raamaajnayaa jaambavaanshca nyavasat prithaveetale I
utpattyartham jaambavatyaastadartham sutapashcaran ||114l|

As directed by Shri Rama, Jambhavan also lived on this earth for the birth
of his daughter Jambhavati, performing austere penance thereof.
Shri Rama's Reopas

afizqgnm=gwrl§a=
Warmgnefil
WW
Msmwfiwmir || w-t ll
atho raghunaam pravara: suraarcita:
swayaikatanwaa nyavasat suraalaye |
dwiteeyayaa brahmasadasyadheeshwara-
stenaarccitoathaaparayaa nijaalaye ' ll115||
Adhyaya-9 585

Thereafter the foremost of the Raghus was in the abode of the Devas
(swarga) being worshipped by then-l and in His second form stayed in the
‘assembly of Brahma being worshipped by Him. and in anotherforrn remained
in His own abode(Shwetha Dweepa).

qriimziturfivi'lifl'fi
Winner
wmwialjmram
fiafiazqahsfifigm'tsgaq || mt n
triteeyaroopena nijam padam prabhum
vrajantanuccairanugamya devataa: 1
agamyamaryyaadamupetya ca kramaad-
wilokayamtoatividooratoastuvan ||116||

As the Lord was proceeding to His abode Shwetha Dwaepa the Devas
who followed Him , gradually reached places furthest to their access and
stopped and remained there looking on and praising Him loudly as far as they
could see.
mmrwgitm
flit WERE: mar: l
WWQTIW
finewrseisrfimqfiutg= n 22o n
brahmaa marunmaarutasoonureesha:
shesho garutmaan harija: shakrakaadhyaa: |
kramaadanuvrajya tu raaghavasya
shirasyathaaajnaam pranidhaaya niryyayu: ||117||

Bahma, Maruth (chief Vaayu) the son of Vaayu (Hanuman) Rudra, Sesha.
Garuda, Kama, lndra (Daksha) and others followed one after another and after
taking leave returned.
Hanuman in Badarl

Fiw' a “a wi fifl ‘IE:

War fihmgirm |
586 Shri Mahabharata Taalparya Nirnaya

Wham
meets u tun
swam swam ca sarve sadanam suraa yayu:
purandaraadyaashoa virincapoorvakaa: |
marutsutoatho badareemavaapya
naaraayanasyaiva padam sisheve |l118||
The devas headed by Brahma, Purandara and others all proceeded to their
own abodes. The son of Maruth (Hanuman) after proceeding to Badari stayed
there only for worshipping the feet of Narayana (as Vedavyasa).
Special Notes: .
1. There is a Badari above Shatasringa mountain. There is another at the
peak of Himalayas. There ia one more Badari near Meru.Badari Narayana
is present in all three places. Hanuman remained in the Baden‘ near Meru
to serve the Lord.
Hanuman's service to Shrl Rama

Weiss?
5mm aiiegiaml
'fl'aafifigvrh'rufi
1m 511W a gc-i gins u a ta ||
samastashaastrodbharitam harervacho
mudaa tadaa shrotraputena sambharan |
vadamshca tattwarn vibudharshabhaanaam
sadaa munlnaam ca sukham hyuvaasa l|119||
Listening always through his ears with delight to the words of Hari 0n settled
views of shaastras. and himself always expoundlng the truths to the devas and
rishis he lived happily.
Hanuman In Klmpurusha

Imamfirgstgwt
wetwmsqtm
Warm
gimfiwfimariqimi n 2m: ||
Adhyaya-9 587

raamaajnayaa kimpurusheshu raajyam

cakaara recipena tathaaaparena |
rupaistathaaanyaishca samastasadma-
nyuvaasa vishno: satatam yatheshtam ' ||120||

As per Shri Rama's command he mled in the continent of Kimpurusha in

another form. Similarly he also lived permanently in all Vishnu lokasjust as he
desired.

Special Notes:
1. Bhagavata in the 5"‘ Skanda gives details of Henuman ruling the Kimpurusha
Kanda.
2. Hanuman‘s three crore roopas have been mentioned earlier (8/238). He
remains in all Vishnu mandira with these roooas. (Shn' Vadiraja Swami)

Hanuman sings glories of Raamayana

{at a nwmitfifirfii
onmi Wt
ants WW
mammal u as: 1|
ittham sa gaayancchatakotivistaram
raamaayanam bhaaratapancaraatram l
vedaanshca sarvaan sahitabrahmasootraan
vyaachakshaano nityasukhodbharoabhoot ||121ll

in this manner chanting Moola Raamayana comprising of one hundred crore

siokas, Bhaarata. and Pancharatra. all Vedas along with Brahmasutras. he
was filled with eternal bliss.

Special Notes:
1. Hayagreeva roopi Lord expounded the Raamayana to Brahma with one
hundred crore slokas. That is known as Moola Raamayana. ‘i'hat was
preached to Narada by Brahma. and Narada to Valmiki. Valmikl compiled
it in 24,000 slokas. Thi's is given in Matsya Purana. (Matsya Purana 53 -
5,7,70,71)
583 Shri Mahabharata Taatparya Nimaya

Shri Rama In Ksheera Saagara

first‘? aid mantle

Emma-n
mmagéa'nfi:
WWW 1| we ||
raamoapl saardham pavanaatmajena
sa seetayaa lakshmanapoorvakaishca |
tathaa garutmatpramukhaishoa paarshadal:
samsevyamaano nyavasat payobdhau ||122|]
Shri Rama was in Ksheera Saagara being served by Hanuman, Sita,
Lakshmana, and His followers, Garuda and his attendants.
Special Notes:

1. It must be understood according to Janardhana Bhatta that though

Lakshmana and others were said to have attained their original forms, still
by their desire they retained these forms for servioe of Shri Rama.
2. Shri Vadiraja Swami interprets that all good souls who follow different paths
namely Sesha Marga and Garuda marge, are referred by names
‘iakshmanapoorvaka' and 'garutmatpramukha.‘ Lakshmana is already said
to have reverted to his ‘mooia roopa'. Hence by name ‘Lakshmana' we
have to take 'Sesha' only but not Lakshmana. It would be inconsistent with
the previous statement that all the devas who had incamated with Shn' Rama
had reverted to their original form.

“seem
fiwfiqritsrifin
mama-{rm
tfifithsfiaagvnvvis': n at ||
kadaaehideesha: sakalaavataaraanekam
vldhaayaahipatau hi shete | -
prithak ca samvyoohya kadaacidicchayaa
reme rameshoamltasadlunaamnava: ||123||

Sometimes the Omnipotent Lord rests on the king of serpents by merging

all His incarnations in one and sometimes Lord of Ramaa (Lakshmi) who is
Adhyaya-9 589

ocean of good attributes amuses Himself by making them in separate order

according to His will.
Several formats

W=wfiwwsn
unafisréfivittnsmmiafi n 2w n
qwfifirrersmrfiiwwltqtremi
WWfiwiflam: ll wt ll
Whitfimfiari
Wmmsflfim II ass ||

ityasheshapuraanebhya: pancaraatrebhya eva ca |

bhaarataaccaiva vedebhyo mahaaraamaayanaadapi ||124||

parasparavirodhasya haanaannimeeya tattwata: |

yuktyaa buddhibalaaccaiva vishnoreva prasaadata: ||125l|

bahukalpaanusaarena mayeyam satkathoditaa |

naikagranthaashrayaat tasmaannaaashankyaaatra viruddhataa
ll126ll
This sublime story has been told by me in coherence with the differentstories
of various kalpas, by collaborating from all the puranas Pancharatras, Bhaarata,
Vedas, and Moola Raamayana and by reconciling the various contradictions
therein and by settling the truths therein with aid of reason, intellect and all
solely by the grace of Vishnu. No inconsistency need be apprehended therein .
by reason of its non-dependence upon any single book.

Special Notes:

1. Shri Rama's story has been based on several Puranas, (Bhagavata.

Skanda, Padma etc.) several samhitas from Pancharatra, From Vana Parva
of Mahabharata, Shruthis, Moola Raamayana by Shri Madvacharya.
2. Reasoning out the episodes from different angles based on such several
sath shaastras and finally giving the right conclusion is the greatness of this
'Nimaya Grantha.‘-
590 Shrr' Mahabharata Taalpaqra Nirnaya

3. The stories said here are related to several kalpas.

4. As it is based on several books, one should not find opposing facts in this
by merely reading one book.
Wmmfiimn
mufigflwfifiwwisfiififim || Ho ||
kwacinmohaayaasuraanaam vyatyaasa: pratilomataa |
uktaa grantheshu tasmaaddhl nirnnayoyam krito mayaa ||127||

in some works different versions (either in respect of time or person) have

been stated forthe delusion of the 'asuras.’ Different interpretations have also
been given. Therefore this settlement of truths has been made by me.

qaammfigfimsmfiml
WWW:W 1| an u
evam ca vakshyamaaneshu naivaaashankyaa virucldhataa |
sarvakalpasamashcaayam paaraavaryakrama: sadaa “128]!

The sarne consistency must be understood also in respect of what follows

the order of creation is one and the same in all the kaipas

Sawsimmwtmfiw
wwwqawfliaq Ii 2w:
sigeiimfiaifiwtfimu
WQWW: ll Hon
pumvyatyaasena cokti: syaat puraanaadishu kutracit |
krushnaamaaha yathaa krishno dhananjayasharairhataan ||129||

shatam duryodhanaadeenste darshayishya iti prabhuzl

bheernasenahataaste hi jnaayamte bahuvaakyata: ]|130||

In Mahabharata Raamayana and puranes the variation as to personage

appears. For instance Shri Krishna tells Draupadi: ‘l will show you how the
Adhyaya-9 591

hundred Kauravas will be killed by Arjuna's arrows.‘ However it is known from

several texts that Duryodhana and others are killed by Bheema.

firm? mafisan nitsaljmfim: l

mammjwwmmm n at! u
vistaare bheemanihataa: sankshepearjjunapaatitaa: I
ucyante bahavashcaanye pumvyatyaasasamaashrayaat ||131||

What is said briefly as killed by Arjuna is said in detail as killed by Bheemai

Similarly several differences as to personages or incidents also appear.

WWWEQI
mqmmsfisfiqfiq || m 1|
vistaare krishnanihataa: baiabhadrahataa lti l
ucyante ca kwacit kaalavyatyaasoapi kwacldbhavet "132"

What is said in detail as killed by Krishna is said in brief as killed by

Balabadra. '
In some works variations of time also occur.

wgqiuitfimsnzmwwmfinfll
{fislafigiggswfifivvhlzfi ll tit Ii
yathaa suyodhanam bheema: praahasat krishnasannidhau l
iti vaakyeshu bahushujnaayate nirnnayaadapi ||133||

For instance when (it is said) that Bheema laughed at Duryodhana it has
been concluded from several texts that it was in Krishna's presence.

arfirWiagiwmwtgat-nnfiemn
WWW Ii 23?"

aqfiamrlitgmwwufil .
qfiaiwi'rfiiwiquwm n wt u
592 Sim‘ Mahabharata Taatparya Nirnaya

wefifiwfqualmfilfiaaml
agamigefiwfiwiuirsliwam n an ll
antrnnaye tu krushnasya poorvamuktaa gatistata: l
vyatyaasaestwevameadyaashca praatilomyaadeyastathaa ||134|l

drisyante bhaarataadhyeshu lakshanagranthatashca tel

lnaayante bahubhirvaakyainirnnayagrenthatastathaa ||135|l

tasmaad vinimnayegranthaanaashrltyalva ca lakshanam |

bahuvaakyaanusaarena nimnayoayam mayakrita: l|138||

When it is read before given such conclusion, it would appear that Krishna
had already left for Dwaraka. Such variations appear in Bharata and other
works. They must .be properly concluded after examining Lakshana granthes,
other numerous sayings along with Nirnayaka Granthas (Brahma Sutra and
Pancharatras). Therefore this authoritative treatise has been written by me
with reference to the Nlmayaka and lakshana granthas and also with other
numerous sayings.

Special Notes:
'1. "Lakshana Granthas’ expound the ‘basha traya ' as well as one hundred
ways of annotation that need be followed (reethishatakaadigalu like
vaidarbhi, gaudi, panchaali etc).
Changes may occur with time or person in narration. Sometimes mere
episode is described without reference to the time of its happening. The
later episode would have been described in the beginning and the beginning
episode described later. For example in Mahabharata Uttara Gograahana
story is narrated before Dakshina Gograahana episode. As no "tense is
used the difference’ls not visible. As the stories are true there ls no question
of untruth. It also does not indicate the inadequacy of the author. For the
versatile when the latter story which IS elaborate ls told first. and the earlier
smaller story next, it will be understood easily. In some places to facilitate
the less intelligent smaller story is told first. Thus it does not indicate the
incapacity of the author. (Shri Vadiraja Swami)

‘fiwaiaamfirthfiafmilaa || Hell
Adhyaya-9 593

Hmfifitlimemf II 21a ||
uktam lakshanashaastre ca krishnadwaipaayanoditel
'tribhaashaam yo na jaanaati reeteenaam shatameva ca ||137||

‘vyatyaasaadeen sapta bhedaan vedaadhyartham tathaa vadet |

sa yaati nirayam ghoramanyathaajnaanasambhavam ||138||

It is said that in the 'Lakshana Grantha' written by Shri KrishnaDwaipayana

(Shri Vedavyasa) that anyone who expounds the meanings of Vedas and
Puranaswithout knowing the three modes of interpretation, one hundred ways
of annotation, and the seven kinds of differences, goes to eternal hell due to
their result of their perverted understanding.

Special Notes:
1. To write in a straight forward manner which can be understood by all is
'samadhi Basha.‘ Eg. 'Naasti narayana samam na bhootam na bhavishyati.‘
2. When it is secretively told it is known as 'Guhya Basha.‘ Eg. Nadeejalam
keshava naarikethu | nagaahvayo naama nagaari soonu: || which means
‘Nadi ja' referring to Bheeshma; one who was enemy in lanka’s forest

-
Hanuman; one who kept him on the flag =Arjuna.
3. Darshana Basha means to explain what is told in other shaastras as ‘quotes.‘
(1 — 3 Shri Vadiraja Swami)
migqll'ifigflilflfifififil
‘mmfietiwsr'imfimm || 1m u
‘wmggemgsaitzmntlfim’ |
gerrfiaawrmariiwqfiswsmaa: n tun u
ityanyeshu ca shaastreshu tatra tatroditam bahu
‘vyatyaasa: praatilomyam ca gomootree praghasastathaa ||139||

‘ukshana: sudhura: saadhu: saptabhedaa: prakeertitaa:'

ityaadilakshanaanyatra nocyanteanyaprasamgata: ||140||
594 Shrr' Mahabharata ‘Taarparya Nimaya

The sarne thing has been stated in detail in several other works here and
there. The seven kinds of difference are stated to be 'vyathyasa, pratilomya,
gomootra. praghasa, ookshana,sudhura and sadhu.’ However these have not
been dealt her as being irrelevant. / '
_/ ./

Special Notes:

1 . The seven differences are given briefly here.

Vyathyasa : Time and persons and place are made to differ. That which
happened during a particular time is quoted to have happened at a different
time. Persons are changed. Place is also changed.

Pratilomya : the sequence of the story is changed.

Go Mootra : To interrupt the flow of the story with some other episode and
then continue the previous story.

Praagasa : That which is opposed to shaastras is narrated to be correct.

Ooltshana : To narrate both ‘tatvas’ and atatva‘ together.

Sudhura : To narrate without any sequence

Saadhu : Same stories and episodes narrated differently clue to 'kalpa

bedha' because stories occur little differently in different kalpas.

tigfivvimfimfimm
WWW: u ave n
anusaarena teshaam tu nirnnaya: kriyate mayaa |
tasmaannimnayashaastratwaad graahyametad bubhooshubhi: l| 141 ll

This nirnaya (authoritative exposition) has been made by me in accordance

with them. Being therefore 'Nirnaya ‘ treatise this deserves acceptance from
seekers of knowledge. '
Benefits of Ramakaatha
Adhyaya-9 595

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iteeritaa raamakathaa paraa mayaa
samastashaastraanusriterbhavaapahaa I
patedimaam ya: shrunuyaadathaapi vaa
vimuktabandhashcaranam harervrajet ||142||

Thus this sublime story of Shri Rama which destroys samsaara has been
narrated by me in accordance with all the shaastras. He who reads this or
listens to it reaches the feet of Shri Hari alter release from the bondage of this
samsaara.

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lti Srimadaanandateorthabhaghavadpaadaviricite
Shri Mahabhaarata Taatparya Nirnaye
Shreeraamaswadhaamapravesho naama
Navamoadhyaaya:
Sri Krishnaarpanamastu
596 Sim‘ Mahabharata Taatpar'ya Nimaya

SHRIMADAANANDATHEERTl-IA BHAGAVAD PMDA PRANEETHA

SHRI MAHABHAARATA TAATPARYA NIRNAYA
Samudra llllathana
Adhyaya 10

The description of Vedavyasavatara is the theme of the tenth chapter.

However Samudra mathana episode is narrated preliminary to this. The
purpose of Vyasaavatara was to remove ignorance and confusion caused by
the curse of Gautama muni in respect of the knowledge enshrined in the Vedas,
Pancharatra, Itihaasa Purana and other sacred literature. Kali is said to be
responsible for such an ignorance and confusion. He emerged at the time of
Samudra Mathana with poison. Not only the personality of Kali was Kali but
the ignorance and confusion caused by him was also Kali. Vyasavatara was
meant to destroy this Kali. That is why the narration of this episode preceded
Vyasavatara in the tenth chapter.

Taatparya highlights only those episodes which has deep religious

significance. At the close of 28"‘ Dwapara Yuga. Chaturmuka Brahma. Shiva,
Indra and other deities approached Lord Vishnu present at Shweta Dweepa
situated in centre of Ksheera samudra. They offered prayers to Him and
informed Him about Durvaasa's curse due to which Indra had lost all his glory
and power and sought protection from Him.

As per the command of the Lord they entered into an agreement with the
asuras. They were told to churn the milky ocean with the Mandara Mountain.
When they were unable to do so Lord lifted it for them and placed it on Ananta
i.e. Gamda. Devatas wanted to test their strength and therefore lifted it. However
it fell on them and they were all crushed. Lord once again with His grace lifted
the mountain and saved them. Vasuki was made the churning rope while
Mandara was the rod. Asuras preferred to stand on the side of the mouth which
made them exhausted due to the poison that emanated from'Vasuki's mouth.
Adhyaya- 10 59?

While churning the mountain began to sink. Lord as Koorma had to lift it on
His back and support it from sinking. In the course of churning deadliest poison
called 'Haalahala' emerged first. On instruction Vaayu took it, and rubbed a
very little portion in his hand removed its vigour and gave it to Shiva. Shiva
unable to bear even this became unconscious and his throat became blue
making him ‘Neelakanta.’ The remaining portion which Shiva had became body
of kali. Cruel objects and reptiles and animals were born out of it.

Later very precious things like Ucchaishravas horse, Airavata elephant,

Kaustubha Mani, Kalpavruksha, Kamadhenu and thousands of Apsaras
emerged from the Chuming.

Maha Lakshmi and Dhanvantri also emerged with Amruta kaiasha. Asuras
snatched it away from Him breaking the agreement of sharing with all. Then
God had to take Mohini avatara and entice them to deceive them finally. She
then assumed the form of 'Purusha' again and killed Rahu who tried to get the
amruta on the sly.

Ra hu‘s head which had taken the amruta became the abode of both Rahu
and Kethu planets. Along with Rahu several Kethu devatas are present who
accept holy offerings while the Rahu asura who is present gets only unholy
offerings. He also obstructs the Sun and Moon causing eclipse. When Rahu's
head was cut all the demons rushed with theirweapons but were killed. However
Kali was not killed. He found place in humans and began influencing them.
Kali can never enter Lakshmi.Brahma, Vaayu, Saraswati and Bharati. However
his influence works on Rudra and other Devas. But in these Devas, his influence
is short lived. Alakshmi is his wife who is 'abhimaani' of poverty and ill gotten
wealth.

Laksmi who emerged from the ocean made Lord Narayana's chest her
abode.

Kali influenced Shiva which made him distort the scriptures. None could
subdue him. He is invincible. The confusion and ignorance caused by him can
be removed enly with the help of ‘pure right knowledge‘ of the scriptures. In
view of this Chaturmuka appealed to the Lord to incarnate appropriately and
restore the lost glory of the scriptures. Lord Hari took avatara as Sri Vedavyasa.
598 Ski-r‘ Mahabharata Taarparya Niruaya

Avatara of Vedavyasa:

Parashara grandson of Vasishta performed penance to beget God as his

son. God informed him that King Vasu of Puru royal family known as Uparichara
got twins a boy and a girl through a fish. He kept the boy and gave the girl to
the fishermen chief. She grew into a beautiful girl called Sathyavati. Therefore
He wished to appearthrough her and asked Parashara to marry her. Accordingly
Parasahara married her and the marriage took place in a Yajna shaala where
Vasishta, Yajnavalkhya and others were present. King Vasu himself gave
Satyavati in marriage. God then appeared as Vedavyasa from her. Note: God
is never born like the ordinary humans by the union of male and female. God
was born to an unmarried girl Satyavati is incorrect. Vedavyasa revealed himself
midst the island in river Yamuna. He was brilliant like sun. His palms and feet
were marked with line of conch and disc. His hand posture was that of 'abhaya
mudra and jnana mudra.’ His father performed Upanayana within seven days.
He then went to Meru mountain followed by Chaturmuka Brahma and others.
He classified the Vedas, composed Brahmasootras, Mahabhaarata and
Puranas. He wandered all over the cosmos and instructed the noble souls.
Once he made a worm rule the kingdom. However He said that it would attain
salvation only as being born as Brahmana. Note: The soul gets liberated and
enjoys its intrinsic nature after liberation with the help of saadhana as Brahmana.
However the liberation is from its intrinsic body.

Birth of Shuka:

Shiva performed penance to become the son of Vyasa. Vedavyasa also

pretended to perform penance to get Shiva as His son. This was done to
mislead undeserving people. Shiva was born to Vedavyasa through Ghritachi
who had arrived in the form of a parrot while He was churning the 'arani‘(two
sticks when rubbed produces fire). Shuka was actually born from the Arani.
Since Gritachi desired to name him Shuka he was given that name. Vyasa
never had any sensual attraction either towards Gritachi or any other woman.
As soon as Shuka was born Vaayu entered into him. It was only Vaayu who
was entitled forthe instruction directly from Lord Hari. Shuka received direct
instructions from Vyasa because of the presence of Vaayu in him. Similarly
while receiving instructions Sesha entered Paila, Garuda entered Sumantu,
Brahma entered Vaishampayana, and Indra entered Jaimini. This enabled these
sages, to receive the instructions in the respective areas of knowledge.
Adhyaya-l 0 _ 599

Disciples of Sri Vedavyasa:

Sri Vyasa taught Rig Veda to Paila, Krshna Yajur Veda to Vaishampayana,
Shukla Yajurveda to Surya, Samaveda to Jaimini, Atharvana Veda to Sumantu.
He taught all puranas to His son Shuka and Narada. Then Sri Vyasa created
Romaharshana as Soota by caste and made him instruct and propogate ltihasa,
Purana, and PancharatraHe instructed Sanath Kumaras, Bhrigu and Jaimini
to propagate ‘Dhyana Yoga, Karmayoga, and Karma meemaamsa' repectively.
Sri Vyasa Himself composed the first and last soctras of Deva Meernamsa
and asked Sasha and Paila to compose the rest of the text. Then He edited
the six ‘saatvika puranas‘ viz Narada, Vishnu, Bhagavata, Garuda, Padma
and Varaha based on Pancharathras; Six Raajasa Puranas viz. Brahma,
Brahmanda, Brahmavaivarta, Markandeya, Bhavishya and Vamana which are
based on superficial reference of the Vedas which are misleading and six
Tamasa Puranas viz. Matsya, Koorma, Linga, Siva, Skanda, and Agni based
on Pashupathagama.

Through this above literature Brahma and other devatas and Sanat Kumara
and all sages regained their knowledge.

‘iii
600 Shri Mahabharata Taatparya Nirnaya

Sri Ragh'avendra Swami Viracita

Shri Mahlabharatataatparyanlrnaya
Bhavasangraha:

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sssmfiwwaawsisfims ma ||2°||
ksheeraabdhyunmathanaadikaatmacaritam
devalgrlnaadbhi: stuta:
sajnaanaaya paraasharaakhyamuninaa ya:
satyavatyaamabhoot |
vyaasatvena vldhaaya vedavivritim shaastraani
sarvaanyapl _
jnaanam satsu nidhaaya tadgatakallm nighnan sa
noavyaaddhari: |1fl|
Lord Harl, who was extolled (even) by gods for His glories;
(Lord Hari who) removed obstacles and helping to churn the
ocean of milk
(Lord Hari who) is praised by the gods for establishing correct
knowledge;
(Lord Hari who) incamated as Vedavyasa in Satyavati through
Paraasara Muni;
(Lord Han, who as Vedavyasa) established the classification of
the Vedas;
(Lord Hari, who as Vedavyasa) authored many shastras
(such as the Brahma-Sootras and Mahabhaarata):
(Lord Hari, who as Vedavyasa) imparts right knowledge in good
people;
(Lord Hari, who as Vedavyasa} destroyed the evil Kali present in
the hearts of good people;
May this Vedavyasatmaka Sri Hart, protect us.
Adhyaya- i 0 60 I

Adhyaya 1 0
(Chuming of milky ocean. Shree Vyaasaavataara, classification of Vedas)

Devatas prayed for Vyasaavatara

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dwaapareathe yuge praapte twashtaavimshatirne punazl
swayambhusharvashakraadhyaa dugdhaabdhesteeramaayayu:t|1||
Sri Vedavyasa had taken avatars in several earlier Dwapara Yugas. Sri
Brahma, Rudra and others came to shores of Ksheera Saagara (Milky ocean)
to pray for the avatara of Sri Vedavyasa Once again towards the end of twenty
eighth Dwapara Yuga.
Special Notes:

1. Earlier during the 3"‘, 7"‘, 16"‘ and 25"‘ Dwapara Yuga of Vaivaswatha
Manvantara, Sri Hari appeared as Sri Vedavyasa. The Devas desired that
He should take this avatara once again during the end of 28"‘ Dwapara
Yuga. (Bhagavata Taatparya)
2. 'Dwapare praapte‘ does not mean beginning of ‘Dwapara Yuga' but towards
the end says Sri Janardhaneeya.
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someone n a ||
payobdheruttaram teeramaasaadhya vibudharshabhaazl
tushtuvu: pundareekaakshamakshayam purushottamam ||2||
They reached the northern side of the 'Ksheera sagara' and praised the
Lord who is Supreme (Purushottama)with lotus eyes and one who cannot be
destroyed.
Special Notes:

1. Shweta Dweepa is at the centre of the 'Ksheera Saagara‘ which has an

expanse of thirty two lakh yojanas. Therefore it is said to be in the Northern
side of Southern banks.
602 Sim’ Mahabharata Taaqrarya Nirnaya

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namonamoaganyagunailtadhaamne
samastavijnaanamareecimaaline |
anaadhyavijnaanatamonihantre
paraamrutaanandapadapradaayine ||3||
Resort for countless good attributes, wearing a garland of resplendent
knowledge, destroyer of darkness called ignorance existing from time
immemorial, bestower of Moksha the highest and eternal abode of bliss to
best of ‘jivas;' to such a Hari my repeated salutations.
Special Notes:

1. The word 'anaadi’ is used to indicate - ls it difficult for someone who can
remove the ignorance that exists from time immemorial. to remove the
ignorance caused by Gautama Muni's curse? Sn‘ Vadiraja Swami

indra loses his wealth due to curse of Durvaasa

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gaiammattgfifitwl
ninfitfifififiir:
unfilirgnaliarirnv'rnanw nun
swadattamaalaabhuvipaatakopato
durvaasasa: shaapata aashu hi shriyaa l
shakre viheene ditijai:
paraajite puraa vayam twaam sharanam gataa: sma: ||4|
Durvaasa seeing the garland which was given by him (to Indra) being thrown
on the ground became angry and cursed. Immediately, lndra lost all his wealth
and was defeated by the demons. Therefore we have come surrendering at
Yourfeet.
Adhyaya- 10 603

Special Notes:
1. Durvaasa‘s curse is described in the Vishnu Purana in this manner- Indra
was seated on the Airavata (elephant) Durvaasa threw a garland on Indra.
Indra due to arrogance in dishonor, threw it on the Airavata. Airavata lifted it
with its trunk and threw it on the ground. Durvaasa who became angry and
cursed, ‘Devendra, You are arrogant. Let all your wealth disappear from
you.‘ Immediately Lakshmi who had pervaded in all the three worlds
disappeared.
2. Durvaasa had given the garland which was Sri Hari's 'nirmalya.‘ Dishonor
to Hari Nirmalya can steal away all wealth from us.

Mandaroddara

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qarham'gfisl Wm: ll rt n
mamfimaaiigtiifisaammnwrifil
mahannnarfrfimfiaainasawmtr 1| a ||
twadaajnayaa balinaa sandadhaanaa varaad glreeshasya
parairacaalyam |
vrundaarakaa mandarametya baahubhirnna shekuruddhartumime
sametaa: ||5||
tadaa twayaa nltyabalatwahetuto yoanantanaarnaa
garudastadamsake |
utpaatya caikena karena mandaro nidhaapitastarn sa saha
twayaaavahat ||6||
Under Your command Devas compromised with Bali. Along with the daityas
they tried to lift the Mandara Mountain, which was unshakable by anyone due
to boon from Shiva. However they failed in their attempt. At that time You, who
are eternally mighty uprooted the Mandara Mountain with Your left hand and
kept it on the Garuda who was known as 'Ananta.‘ He lifted the mountain with
You.

Special Notes:
1. Brahma Purana says, ‘In Raivata Manvantara alone Garuda lifts the
Mandara. In Vaivasvata Manvantara Ananta lifts it.‘ Mahaabharata also says
604 Shrit' Mahabharata Taalparya Niraaya

that in Vaivasvata Manvantara 'Ananta‘ lifts the Mountain. Bhagavata says

Garuda lifts it. Nirnaya gives the right answerto this contradiction. 'Ananta'
means Garuda, his another name. However the doubt regarding
Mahabhaatrata still remains in Aadi Parva it is said -
'accdayadameyaatmaa paneendram padmalocana:’ - Sri Hari
commanded Paneendra to lift the Mountain.‘ Even if it is agreed that 'Ananta'
relates to Garuda who has infinite strength due to the aavesha of the Lord;
how does the name ‘Paneendra' relate to Garuda.? Sri Vadiraja Swami in
Lakshalankara saysi Pani = snakes, Eem = wealth of their strength, dra =
one who removes. Therefore Garuda is Phaneendra.
2. According to Bhagavata the Mountain was uprooted by the Devas. The
contradiction is solved in the next sloka of the Nirnaya. After the Mandara
was uprooted and kept on Garuda by Sri Hari, the Devas en route took the
moumain from his back to test whetherthey have the strength to carry it.

Hawwéa'gfilmmfi || clt
puna: pareekshadbhirasau giri: surai:
sahaasurairunnamitastadamsata: |
vyaccornayat taanakhilaan punashca te
twadeekshayaa poorvavadutthitaa: prabhc ||7||
Once again to test their strength the devas and the asuras lifted the Mandara
from Garuda‘s back. Howeverthe mountain fell and crushed them. Laterthey
regained their self due to Your compassionate glance.
Special Notes:
1. Bhagavata says, 'vijnaaya bhagavaanstatra bhaboova garudhwaja:'
Therefore it appears that after noticing the trouble faced by the devas
enroute, Garudhwaja Hari came there. It is also said, ‘vivashaa vijahu:
pati' it also appears that the devas and the asuras left the mountain there
itself and there the Lord kept it on Garuda and not during uprooting of the
mountain-
However, Bharata clearly states that ‘samuddharthum'a-shaktaa vai
sarve devaganaasthadaa’- the devas did not possess the strength to lift
Adhyaya-lt) 605

the mountain. even here it has to be understood that Sri Hari uprooted the
mountain and kept it on Garuda. if Garuda needed Sri Hart's help in keeping
the mountain which had fallen on the ground to be lifted on his back, will he
not need help while uprooting it? Therefore Lord Hari named 'Anantha‘
commanded Garuda and had corne there riding on him. Then seeing the
status of the devas enroute He became compassionate. Thus ‘Anantha' is
used in this sense also. (Laksha Alankara Sri Vadiraja Swami)
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punasca vaamena karena veesware
nidhaaya tam skandhagatastwamasya |
agaa: payobdhim sahita: suraasurai-
rmathnaaca tanaabdhimathaapyamathnaa: ||8||
Once again You kept the Mountain on king of birds, climbing on him, along
with deva and asuras went to ‘Ksheera Saagara.‘ The mountain was made
the churning rod and along with the devas and asuras You also churned the
ocean.

The ocean was churned with several medicinal herbs

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mtfim || kll
krutashca kadrostanayoatra vaasukirnnetram
twayaa kashyapaja: sa naagaraat |
mamarnthurabdhim sahitaastwayaa suraa:
sahaasuraa divyapayo ghritaadhikam l|9i|
For this churning You made Kadru Devi and Kashyapa’s son Nagaraja known
as Vasuki as the rope. Devas and asuras along with You began churning the
great milky dcean which was filled with ghee and that which never gets spoilt.
606 Shri Mahabharata Taatparya Nimaya

Special Notes:

1. Bhagavata sloka (8.8.17) ‘Mathnan Manthnaa pratigiririvaasho

bataasau gritaabdim' —1n this sloka it appears that ocean of ‘ghee’ was
churned. Taamraparaneeya vyakhyana explains that ‘it is 'Ksheera Samudra‘
which has a lot of ‘ghee.‘
._ It“ a fi ..

Elirwmi WI
mama fisatfigwqgwi
waima'gmarw: n t . ||
naicohanta puceam ditijaa amangalam
tadityathaagram iagrihurvisholbanam |
shraantaashca teato vibudhaastu puccham
twayaa sametaa jagrihustwadaashrayaa: ||10l|
Censidering the tail of the snake to be inauspicious, the asuras did not
agree to hold it. They held the head whichwas filled with poison. Thus they
became weary and exhausted. Devatas who had taken shelter in You held the
tail along with You.
Special Notes:

1 . The heavy breathing from Vasuki's mouth made the clouds get blown towards
the tail and there it showered cool water on the Devatas. However clue to
the heat from the poison from the mouth of the Vasuki made the asuras
exhausted.

Shree Hart's koormaavataara

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athaatibhaaraadavishat sukaancano
giri: sa paataalamatha twameval
tam kacchapaatmaa twabhara: swaprushte
hyananyadhaaryam puruleelayaiva ||11||
Adhyaya-IO ' 60?

Later the Mountain due to its ovenueight began to sink to the bottom. When
others were unable to bear its weight. You as Koorma effortlessly held the
mountain on Your back.

Chuming of- the Ocean with Ajita Roopa

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mnhrfizmairfiam
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uparyyadhashcaaatmani netragotrayo-
stwayaa parenaaavlshataa samedhitaa: |
mamanthurabdhim tarasaa madotkataa'.
suraasuraa: kshobhitanakracakram ||12||
You who are Supreme entered the rope Vasuki, the Mandara Mountain and
also was above and beiow and in all of us which strengthened the Devas and
the asuras. This made them churn rapidly with arrogance which disturbed the
creatures in the water.
Special Notes:
1. Just as the seed from an over ripe mango when squeezed will fly out, the
rapid churning made the mountain to fly. Lord Sri Hari took a big form like
the mountain and pressed it with His hand. This was not visible to the devas
and the asuras. (Vishnu Purana 1-9-89-91). Earlier he had already taken
the form of a Tortoise (Koonna) and held the mountain on His back. Thus
Sri Hari held it in place from above and below. In the middle Vasuki was
very tightly tied. Therefore this could have caused the mountain to break
into pieces. Therefore the Lord entered the mountain. He did not want Vasuki
to be strained. Therefore He also enetered Vasuki. With one of His forms
not only did He churn with the Devas, He also entered the Devatas and
strengthened them. Thus the churning took place in great vigour. Ali the
water creatures were disturbed.

Emeregence of the Poison 'Kaalakoota'

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(108 Sin-i Mahabharata Taalparya Nr'raaya

Hat smarfir fiat agfiqs'

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shraanteshu teshweka urukrama twam
sudhaarasaaptai mudito hyamathnaa: |
tadaa jagadgraasi visham samutthitam
twadaajnayaa vaayuradhaat kare nije ||13||
When all of them were churning with exhaustion, it is You, who is Omnipotent
blissfully kept churning to get the nectar (Amruta). At that time poison that would
destroy the entire world began to emerge. On Your oommand, Vaayu took it in
his hand.
Special Notes:
1. This roopa of the Lord is described as ‘Ajita' in Bhagsvata.

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withing: Its-3a 3:13e |

sir s firfizqfirfmrq erg: || av ||

kale: swaroopam tadateeva du:saham
varaad widhaatu: sakalaishca duzsprusham l
kare vimathyaastabalam vidhaaya
dadau sa kincid girishaaya vaayu: ||14||

This poison is embodiment of Kali. Due to boon from Brahma it was

impossible to tolerate it by anyone. None possessed even the capacity to
touch it. Vaayu took a very small quantity in his palm and removed all the essence
from it before giving it to Shiva.
Special Notes:

1 . The fact that the Lord commanded Vaayu is quoted from Brahmanda Purana
by Acharya in Bhagavata Taatparya (8/711 9)

Shiva came to be known as Neelakanta

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Adhyaya-ll) 609

chm-manna
mmaitswmslh'q n 2a n
sa tat pibat kantagatena tena
nipaatito moorchita aashu rudra: |
hare karasparshabalaat sa sanjnaa-
mavaapa neeloasya galastadaaaseet ||1S||
When Shiva drank this 'Haalahala' poison it remained in his throat. It made
him unconscious. He woke up with the touch of Sri Hari. His throat became
blue. '
Special Notes:
1. Shiva had taken a very minute portion of the poison. The quantity was so
little that it could not even reach the stomach. Yet he fell unconscious. It
remained in his neck and turned it blue. Thus Shiva became Neelakanta.
He is also known as Nanjunda.

Poison was from Vaayu Deva

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atha twadaajnaam purato nldhaaya
nldhaaya paatre tapaneeyaroope I
swayam twanirmatthya halopapannam
papau sa vaayustadu taasya leemnam ||16||
Then respecting Your command Vaayu kept the poison in a golden bowl
and drank that pois0n with full potency and digested it.
Special Notes:

1. Shiva is popularly knoWn as Nanjunda and Neelakanta. In Bharata and

Bhagavata it appears that Shiva drank the poison. Hovvever Sri Vadiraja
Swami says that Rig Veda Vaayu Suktha mantra it clearly states that Vaayu
only drank the ‘haalahala' poison.
 610 Shrl' Mahabharata Taatparya Nr'maya

‘Vaayurasmaa upaamantat pinashtismaa kunannama |

Keshi vlshasya paatrena yad rudrenaa pibhat saha ||

‘Vaayu: rudrena saha apibat‘ - Vaayu drank the poison, Rudra also. 'Saha'
is used to denote ‘less important.‘ Therefore the usage of ‘saha' brings out the
importance of Vaayu and less importance of Rudra. lt isjust like saying that
the Guru came with the 'sishya‘ (disciple). Vaayu: asmai Upamanthaat'- Vaayu
squeezed the poison for Shiva; which means he removed the essence and
made it mild. Shiva drank very little of the mild poison. Vaayu drank all the
poison as it was. ‘Kunnaamaa' - For Vaayu who puts 'Ku‘ wicked Kali and
others in 'nannamaa' (special hells) it is no big deal to digest the ‘haalahala'
pois0n which although is ‘abhimanya' (symbolizes) by Kali. ‘Vaayu' means
‘always on the move.’ Unlike Shiva Vaayu did not fall unconscious after drinking
the poison, but was on the move. Shiva came to be known as 'Rudra' -which
means he was unable to bear the potency of the poison and began to wail.
‘Vaayu is described as 'Keshi’ - 'ka‘ - embodiment of bliss; Eesha — Master
' Sri Hari who was always within him. Thus in spite of drinking the poison, Vaayu
was serene. Although 'Shrutis' clearly state this Puranas do not disclose it to
maintain secrecy. As Devas are enlightened souls. they with due respect worship
the Lord with these statements.

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atyalpapaanaacca babhoova shoolaa
shivasya sheershnashca karaavashishtam |
abhoot kali: sarvajagatsu poornnam
peetwaa vikaaro na babhoova vaayo: ||17||
ln spite of drinking-very littie poison Shiva developed headache. He still had
some poison left in his hand. lt spread in this world everywhere as Kalis body.
Later Vaayu who drank ail the remaining poison remained totally unaffected.
' Special Notes:
1. The poison given to Shiva was very very little. Even that'was very much
diluted by Vaayu Deva. Moreover Shiva did not consume the entire portion
oiven to him. The conseouences on Shiva were bad even with that little
Adhyaya- l 0 _ 6l l

amount. Therefore Shiva kept ‘chandra' 0n his head and came to be known
as Chandramouli. He also came to be known as 'Abhisheka priya' as he
constantly likes water to be poured on his head for cooling. HoweverVaayu
Deva who drank the major portion without any dilution remained unaffected.
He digested it completely.‘ This brings out the hierarchy ‘tatva' among Shiva
and Vaayu.
2. 'Kaalakoota‘ abhimaani daitya is Kali. He had boon from Brahma. That is
why Shiva was affected. However Vaayu is ‘future Brahma‘ (Bhavi Brahma).
Therefore he could digest it easily.
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kale: shareeraadabhavan kunaagaa:

savrushcikaa: shwaapadayaatudhaanaa: l
atha twayaaabdhau tu vimathyamaane
suraaabhavat taamasuraa avaapu: ||18||
The poison which was Kali's body was born poisonous creatures like
serpents. scorpions. tigers. etc. Raakshasas were born. Also as You churned
‘alcohol' emerged. Asuras took it.
Special Notes:
1 . The asuras accepted the 'alcohol' that is why they did not succeed in getting
the 'amruta.‘ (nectar of longevity).

Ucchaisravas and Alravata were born

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Wuhan-mafia: |
my er fiwrmvrr “gilt
sitarmmiam u a». ||
uccai:shravaa naama turangamoatha
karee tathairaavatanaamadheya: |
anye ca dikpaalagajaa babhoovurvaram
tathaivaansarasaam sahasram ll19ll
612 Sim’ Mahabharata Taatparya Niraaya

The horse called ‘Ucchaishravas' emerged. 'Airavata' elephant also

emerged. Other elephants belonging to devatas of various directions emerged.
Then thousand apsaras were born.
Special Notes:
1 . As the name indicates ‘Uccheishravas' the horse has ears which are upright
and long. It is white with seven faces. It is the best among the horses. It has
Lord's vibhooti roopa.
2. Alravata is a white elephant which stands in the Eastdirection holding the
Earth. It has four tusks. It sucks air from its trunk and blows it in a well
calculated way in all directions and protects the world. Similarly there are
elephants on all other directions. ‘Pundareeka' in Aagneya (South east);
Vaamana , dakshina (South); Kumuda, Nirutya (South West); Anjana,
Pashchima (West); Pushpa danta, Vaayavya (North west); Supratheeka,
uttara, (North): and Saarvabhauma, Eeshaanya, (North East). They also
emerge during the churning of the Ocean.
3. lt is said that Indra who was seated on theAiravata was cursed by Durvaasa.
Then how did it emerge from the ocean now? Similarly Chandra is said to
have emerged from Atri muni's eyes. Now how did he emerge from the
ocean? Airavata, Chandra are all Devatas. They are born several times in
different 'amshas.‘ Therefore there is no centradiction. Also Airavataa etc.
are names of high quality species of elephants. Also not all Apsaras are
born during Chuming of the ocean. As Vaayu Purana says Brahma's
Manasaputris belong to a kula called 'Aahoota.’ Agni kanyas belong to
'Oorjaa kula.’ Likewise there are 14 Apsara kuias. Those who have come
from the milky ocean are known as 'Arnrutaa'. Some of the Apsaras also
belong to ‘asuras.’ They are born as Apsara due to penance and boon.
Those who are natural are 'Brahmavaadinis.’ Thay are Mahayogls. They
do not have any body as their particular husband. They are 'aniyata patis.‘
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fi'vimriqrfiwrmaw l
afiammgrfifiiiair
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tathaaayudhaanyaabharanaani caiva
divaukasaam paarijaatastarushca |
tathaiva saakshaat surabhirnnishesho -
babhoova tat kaustubham lokasaaram ll2t1ll
Adhyaya-IO _ 613

In similar manner weapons of Devatas, ornaments, Paarijata tree, also

emerged. Mukhya Kamadhenu also was born. Chandra andthe most precious
gem Kaustubha also emerged.

Special Notes:

1. 'Mukhya Kaamdhaenu’ means ‘Surabhi.’ Nandini who was with Vasishta

and several other such kamadhenus belong to this lineage.

Manifestation of Lakshmi and Dhanvantrl

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athendiraa yadhyapi nityadehaa babhoova tatraaparayaa swatanwaa |
tato bhavaan dakshinabaahunaa sudhaakamandalum kalasham
caaparona |
pragrihya tasmaanniragaat samudraad dhanwantarimnaama
harinmanidhyutl: ||21||
Later, MahaLakshmi, who although eternally present in her form
(Nithyaswaroopaa) appeared from Ksheera samudra . Then You emerged from
the Ksheera samudra as Dhanvantri with the effulgenoelof 'lndraneela mani",
holding ‘Kamandalu to serve the Amruta' in your right palm and ‘kalasha filled
with Amruta' in Your left palm.

Special Notes:

1. ‘The ‘Sudhakamandalu' referred in the sloka is not the ‘kalasha' filled with
'Amruta‘ the divine nectar. As expressed in the next sloka, the demons snatch
away the ‘kalesha' filled with ‘amruta' and not the ‘sudhakamandalu.'
Therefore it denotes that it is a vessel which is used only to serve the 'amruta‘
and not the one which is filled with 'amruta.‘ if it was filled, then the demons
would have definitely snatched it away. It is later said. 'sudhaabaram
kalasham'- nectar filled kalasha. (Sn' Vadiraja Swami)
2. Although Acharya’s 'Tantrasaara‘ describes ‘Chandraugakaanteem' as
‘effulgenoe equivalent to several moon‘ it is not contradictory to "etfulgence
of lndraneelamani.‘ Coluor is 'lndrameelamani' and the effulgence is like
several moons.‘ — 'shyaamavadhaate jagadekasaare swanantaadlka
6l4 Shrf Mahabharata Taawarya Nirnaya

kaanti kaante’ has been described earlier in Nirnaya (4-12)

Taamrapameeya
Dhanvantri once again appears in Puroorava vamsha. Both are Ayurveda
shaastra pravartakas. (propagaters).

Asuras snatch away the 'amruta kalasha‘

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tato bhavaddhastagatam dite: sutaa:

sudhaabharam kalasham caapajahru: |
muktam twayaa shaktimataaapi daityaan
satyachyutaan kaarayataa vadhaaya ||22||
Then the ‘kalasha filled with amruta' which was held in your palm was snatched
away by the asuras. Although You have the capability, You chose to let it go to
bring outtheirtrue nature of ‘not keeping their word‘ (satya brashtaru) so that
You could kill them in future.

Special Notes:

1. Devas and asuras had made an agreement earlier thatthey would ‘share’
the 'amruta' equally among themselves. However the ‘asuras' according to
theirtrue intrinsic nature did not keep up the promise. The Lord remained
neutral in spite of having the capacity to stop them to expose their real
colour to the world. This is quoted in the ‘Brahmanda Purana.‘

Sri Hart's Mohini Roopa

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tato bhavaananupamamuttamam vapurbabhoova
divyapramadaatmakam twaran |
Adhyaya-IO 61 5

shyaamam nitambaarppitaratnamekhalam
jaamboonadaabhaambarabhrit sumadhyamam ||23||
At that time You immediately became a lady with unparalleled beauty. That
form was ‘blue’ had a slim waist wearing a gem studded waist band. You were
wearing a golden hued saree.

Special Notes:

1. Instead of saying, ‘stree roopamadbhutam kritvaa' ‘He took the form of

a Lady’ as in Mahabhaarata, it is said — ‘He became a lady‘ which shows
there is no difference from Him and His body. Sri Vadiraja swami
2. Lord did not disguise as a lady. He became a lady! He has both male and
female forms.

fismaqggguw: n ‘w u
brihannitambam kalashopasamastanam
satpundareekaayatanetramujjwalam l
samastasaaram paripoornnasadgunam
drishtvaiva tat sammumuhu: suraaraya: ||24||

The Lord's lady form having broad waist. breasts like 'kalasha‘ lotus like
wide eyes, bright, unmatched, full of auspiciousness on seeing which the 'asuras'
were enticed. ‘

Wfisqaigrfisfiqmfimmmorqgwfifil
afigumfimifihmfirqmwfilirafiam || as n
parasparam teamritahetutoakhilaa
virudhyamaanaa: pradadu: sma to kare |
samam sudhaayaa: kalasham vibhajya
nipaayayaasmaanlti vancltaastwayaa ||25||
All those who were deceived by You were fighting for the 'amruta.‘ They
gave the 'kalsha' in your hand's asking You to distribute it among them.
616 Sin-i Mahabharata Taatparya Nirnaya

Special Notes:

1. The asuras were fighting among themselves as to who woutd have it first.
But did not drink it. lt is clear that one needs to have God's grace for
everything. What has been got cannot be enjoyed without God‘s grace is
the ‘tatva' of this episode.
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mgfihsatqfismqittifigwfiwml ml
dharmacchalarn paapjaneshu dharma
iti tvava jnaapayitum tadoktam |
yadyat lrritamme bhavataam yadeeha
samvaada evodvibhaje sudhaamimaam || 26 ||
In order to show that ‘Deceiving the undeserving in order to protect 'Dharma'
is ‘Dharma'. You said, ‘If You agree to whatever I do then l wilt distribute it.’
Special Notes:
1. ‘Dharmachalam' means to deceive in order to protect 'Dharma.‘
whilst finmfir mint =r fined nth WWI
fimfifififiawmwflfiirm u awn '
yatheshtatoaham vibhajaami sarvathaa
na vlshwasadhwam mayi kenacit kwacit |
iti prahasyaabhihitam nishamya
streebhaavamugdhaastu tatheti teavadan ||27||
' Asuras being enticed by female charm agreed when You smiled and said
‘i will distribute it according to my wish. For any reason do not repose any faith
in Me.‘

Special Notes:

1. Mohini did not speak the truth when she said she will distribute the 'amruta'
among the asuras. It was done to preach to the world that Straight forward
behavior will not help with the wicked. Later she atso said ‘Do not repose
faith in Me‘ - These words were spoken to tell that ‘Vishnu's words never
fail.‘ Sn‘ Vadiraja Swami
2. Asuras agreed because they were overcome with female charm.
Adhyaya-l 0 61‘?

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tatashca samsthaapya pruthak suraasuraan-
stawaatiroopoccalitaan suretaraan |
sarvaan bhavaddarshana eekshya lajjitaa-
asmyaham drusho meelayatetyavoca: ||28||
Then the Devas and asuras were made to sit separately, and You spoke to
asuras whose minds were agitated with Your matchless beauty, 'l feel shy by
th'e way you are all sensually gazing at rne. So close your eyes.‘

Specail Notes:

1. It is but right to say that Sri Hari felt shy when asuras looked at Him sensually.
It is good quality if someone feels difiident being looked at by the wicked.
Therefore Sri Hari feeling ‘Shy’ cannot be construed as ‘false’. Devas
perceive this form as 'Jagan maatha‘ — Mother of the entire Universe.
Therefore Mohini does not instruct them to close their eyes. Sn‘ Vadiraja
Swami

Rahu lost his head

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nimeelitaaksheshwasureshu devataa
nyapaayaya: saadhwamrutam tata: pumaan l
kshanena bhootwaa pibata: sudhaam shiro
raahornyakrintashca sudarshanena [129"
While the asuras had closed their eyes, You gave the 'amruta’ nicely to the
Devas. Then within second You became ‘purusha' (Male form) and with the
Sudarshana beheaded Rahu who was drinking the 'amruta.’
618 Shrl' Mahabharala Taal'parya Niraaya

Special Notes:

1. Rahu was born to Kashyapa Muni through his wife Simhika. He was an
‘asura'. Asuras had taken the ‘alcohol’ which had emerged during the
churning of the ocean. Asuras are eligible only for that. However Rahu
disguised as Devas sat in their row desirous of 'amruta.‘ He was of course
scared. He sat at the end. The Lord became 'Purusha' and beheaded him.
Sn‘ Vadiraja Swami
Wfiaaeawguawqgmvwfirfiml
Wmfiswfifiguimfirfim || to n
tenaamrutaartham hi sahasralanmasu
pratapya bhooyastapa aarito vara: |
swayambhuvastena bhavaan kareasya
bimdum sudhaam praasya shiro jahaara ||30||
Rahu had done penance in thousand births and had received boon from
Brahma. That is why You served him a drop of 'amruta' and then beheaded
him.
Special Notes:
1 . Instead of seM'ng the 'amruta’ and cutting his head. Lord could have avoided
serving him. This doubt can be cleared in this sloka that Rahu had done
rigorous penance over several births and had gained a boon from Brahma
that the 'amruta’ should fall in his mouth .

2. Lord never fails Brahma’s boons. That is why Amruta was dropped in his
hands but beheaded before it went dOWn the gullet. The boon was to get
'arnruta‘ not to drink it‘! Therefore Brahma’s boon also was made to come
true.

3. This is an example of asuras being deceived. It also shows their foolishness.

He thought ‘After getting 'amruta' is it difficult to drink?‘ Nevertheless one
should be aware that God's grace is absolutely essential ‘to get‘, ‘to dn'nk'
and even ‘to digest.‘

Rahu Graha

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whitening“
Adhyaya-IO 619

filmmafrswflfiwflfi
amfiuaiserhfiaamgm n at ||
shirastu tasya grahataamavaapa surai:
samaavishtamatho sabaah'u: |
kshipta: kabandhoasya shubhodasaagare
twayaa sthitoadyaapi hi tatra saamrita: ||31|l
Rahu's head alone with Devatas ‘aavesha' beolme 'Graha.‘ Then You threw
the body with the hands into the ocean. Since it had 'amruta' it remains even
today without being destroyed.
Special Notes:

1. Devatas entered Rahu's head . Since a drop of amruta had entered his
body it also remained without being destroyed. lt is but Lord's feat to have
killed Rahu and yet made his body and head remain without dying!
2. The head is the representation for both the grahas ‘Rahu and Kethu.‘ In the
head of Rahu along with 'Rahu‘ there are hundred devas known as ‘Kethu’.
‘Rahu' and 'kethu' both the grahas are present in ‘rahu' itself. Only the ‘head’
is known as the 'Graha' says Srimadhacharya.
The 'havis‘ offered during 'yajna' are accepted by “Kethu Devatas.‘ ‘asuras'
do not have right over these offerings. His special presence is only during
‘full moon‘ (Poumami) and ‘New moon‘ (Amavasya). He shows hatred
towards Sun and Moon. He gets offerings from ‘Avaishnavas.’ Sri Vadiraja
Swami
Shiva who drank the 'haalahala‘ poison did not die. He became popular as
‘Neeiakanta' and became worthy of worship. However ‘rahu' who drank
‘amruta' died within seconds. Shiva did not die because it was given by
Vaayu. is not Vaayu embodimentof ‘Amrutal' To Rahu ‘Amruta' had come
from ‘Mohini.‘ Devas also received the "arnruta from Mohini. But the
difference was in their perception. Thus while it became a curse on Rahu, it
elevated the Devas.

The influence of Itall

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Memnfiwiqemaigsigtifiqm n as n
620 Sim‘ Mahabharata Tangmrya Nirnaya

athaasuraa: pratyapatannudaayudhaa:
samastashaste ca hataastwayaa rane |
kalistu sa brahmavaraadajeyo
hyrite bhavantam purusheshu samsthita: |l32||
Later the asuras came to attack with weapons. They all died in Your hands.
Because of boon from Brahma. Kali alone cannot be defeated by anyone else
except You. Therefore he has made a permanent place in humans.

Special Notes:

1 . Lakshmi, Brahma- Vaayu, and their consorts Saraswati -— Bharati are known
as ‘Para Shukla Trayaru. They win over Kali with the grace of God. That is
why it is not mentioned separately. Kali is present in ‘Rudra and other
Devatas. But it is temporary. He permanently resides only in humans. That
is why it is mentioned separately. Sn‘ Vadiraja Swami
mmflflflflfiwmflaifln
arfifizrrwfiritamfiaarawafifimmar || at n
tasyaardhadehaat samabhoodalakshmee-
statputrakaa doshaganaashca sarvasha: |
athendiraa vakshasi te samaasthitaa
twatkantagam kaustubhamaasa dhaataa |I33||

Kali's better half who is 'Alakshmi' and their children who are all 'abhimaanis‘
of all ‘doshas' (defects) came out of the milky ocean. Later Mahalakshmi
emerged and resided in Your chest. Kaustubha gem for which 'abhimaani' is
Brahma decorated Your neck.

Special Notes:

1. She is known as ‘A-Lakshmi' and is 'abhimaani' for Poverty. Her children

are all bad and ‘abhimaani' for defects like 'kaama krodha etc.’ However
those who have taken shelter In Lakshmi Narayana, this ‘alakshmi' and her
sons will not cause any harm.
2. While Mahalakshmi'IS abhirnaani‘ for good wealth. 'Alakshmi‘ is abhimaani'
for wealth got by wrong means. In Ramayana she was bom.as,Manthara,
and stopped Sri Rama's coronation. Mahalakshmi is consort of Supreme
Narayana and 'Alakshmi' is consort of the worst soul Kali.
Adhyaya-IB 621

The spirit of 'arnruta praashana.’

W'sgtgzamamsfisfifiaamn
slwqrigigfiiftfimfiehwn av u
yathaavibhaagam ca sureshu dattaa-
stwayaa tathaaanyeapi hi tetra jaataa: |
ittam twayaa saadhwamrutam sureshu
dattam hi mokshasya nidarshanaaya ||34|l
All the other gems which emerged from the ocean were distributed by You
to all in a fitting manner. Thus You made only the Devatas partake the 'amruta'
as a forerunner to Moksha.

Special Notes:

1 . Other gems meansAiravata, Uchaishravas, Paarijatha, Apsaras, were given

to Indra. The seven elephants were given to Agni and other seven ‘Dig
paalaka devatas. Similarly all the ornaments, and weapons were given to
the Devatas according to what they deserve. Knowing the mind of his son
in law Sri Hari, Varuna Deva, father of Lakshmi, during her marriage
distributed all the gems as gifts to the Devatas says Sri Vadiraja Swami.
Withfimignwifimgnwiewmr
Wimmfifififinfifiqym n 3k ||
bhaveddhi moksho niyatam suraanaam
naivaasuraanaam sa kathancana syaatl
utsaahayuktasya ca tatprateepam
bhaveddhi raahcriva du:kharoopam ||35||
- The Devas are assured of Moksha. Those with wickedness like the 'asuras'
will never attain 'Moksha.‘ There is no point in them striving for 'Moksha.’ They
will also become like Rahu and suffer sorrow.

Special Notes:
1. ‘Maayabhiruthsismpasta Indra dhyaamarurukshata:|| a
Ava dasyum rathoonuthaa11| (Rig Veda)
2. Aarurukshanti maayaabhiruthsisripsanti ye divam |
than dasyoon vidhunomyagna
poorvasmaacoha padaadada: 1| (Bhagavata)
622 Sim’ Mahabharata Taatparya Nimaya

if one tries to attain divine positions and also desires to attain heavens by
deceitful means. such demons will be pushed by Me to even much lower status
than what they are in.

Aasureem yonimaapanna moodaa janmani janmani |

Maamapraapyaiva kounteya tato yaantyaaadhmam gatim || BG
Those with demonic qualities will be born in every birth as 'asuras' and
harbor hatred for Me and unable to reach Me will fall into deep hells.
Paraa poorveshaam sakhyaa vrl'naktl vitarturaano
aparlebhiretl | (Rig Veda)
AlthOUQh Daithyas possess Bhakti it will be destroyed by Sri Hari and Devas
will be given Moksha.‘

'Truth' lost due to Kali

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mama
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kalistwayam brahmavaraadidaaneem
vibaadhateasmaan sakalaan prajaashoa |
ajnaanamitthyaamatlroopatoasau
pravlshya sajnaanavlruddharoopa: ||36||
Kali who is opposed to ‘True knowledge,’ due to Brahma‘s boon enters all
people in the form of 'ajnaana' (ignorance) and 'mityajnaana' (false knowledge)
and misleads them.

Special Notes:

1. ‘Now he influences‘ means Kali like a devil enters the mind of all except the
‘para shukla trayaru' and spoils them. He has Brahma's boon. On top of it
there is curse by Gautama Muni. He also has got 'halahaia poison.’ it is like
feeding a monkey with alcohol, which stung by a scorpion and top of it
possessing 'pishaacha aavesha' - how would it behave? is it possible to
describe? Similarly Kali is like a monkey. Brahma‘s boon ls like giving him
alcohol. Gautama's curse is like scorpion‘s sting. Spreading of the poison
in: lilln ‘ninhqnnhi cag\lnllhgl
Adhyaya- 10 623

mammaftmfiafimmfiwfiréwr
WWWFér-flwaftgmfi: || w ||
twadaajnayaa tasya varoabjajena
datta: sa aavishya shivam cakaara |
kadaagamaamstasya kuyuktibaadhaan
na hi twadanyashcaritum samartha: - ||37||
Brahma granted him the boon on Your command. Therefore he entered
Shiva and made shaastras deceptive. There is none else than You who is
capable of opposing Him.

Special Notes:
1. Vaayu deva is capable of destroying Kali. That is why in Kali yuga he takes
avatara in Kaliyuga as per Lord's command and opposes him. However
he cannot do it independently. Only Hari is capable of this.

amiflimwwfimfiaaafiaasm
aqmgzgrmifiuiiswmfirgswmn u ||
vedaasca sarve sahashaastrasanghaa
utsaaditaastena na santi teadhya |
tat saadhu bhoomaavavateeryya vedaa-
nuddhrutya shaastraani kurushwa samyak “38"
Along with the ‘shaastras' the entire Vedas are also eorrupted by Kali. The
pure form is unavailable today. Therefore you take avatara on earth and set
right everything that is misleading by composing ‘sat shaastras'—True facts
as they are.

Special Notes:
1. The curse that was given by Gautama rishi, who is gem among the
Vaideekas that ‘true knowledge should go into oblivion‘ was due to 'kali's
influence. Therefore it can be said that kaii was the cause for the
disappearance of ‘true knowledge. Gautama could have cursed his disciples
directly. Instead he tainted the ‘shaastras' by saying ‘let ‘true knowledge
disappear.‘ This was due to Kali's influence on him.
2. Corruption of Vedas means to insert wrong information in the original text
or to remove certain portions of the original text etc. lt also means showing
indifinranhn'nn do blnrlu
624 Sim‘ Mahabharata Taagparya Nr'maya

3. Shaastra samooha means works composed by Badarayana (Vedavyasa)

which are Brahma Sootra, Bharata, Puranas, Vedas means Rig veda and
others, including Pancharatras. Pancharaatras are not ‘anaadi’ They were
composed. it was composed by the Lord during the beginning of creation
and therefore he does not re do it as Vedavyasa. ‘At present times Vedas
and Pancharatras' are not available‘ means they are not known in its true
format. Therefore Vyasa had to restore them along with composition of
Bhaarata, Puranas and Brahma Sootras.

mfi'i firm arisfiaaer

11W filial ‘flit?
'11’ finifi' HEW n as u
adrushyamajneyamatarkyaroopam
kalim nileenam hrudayeakhilasya l
sacchaastrashastrena nihatya sheeghram
padam nijam dehi mahaajanasya _ ||39||
Kali is invisible. He cannot be comprehended nor his form imagined. He is
in everyone‘s heart. Kick him out with Your 'satshaastras‘ and grace Yourabode
quickly to Your devotees.

Special Notes:

1. With the help of 'shaastras' if‘ajnana' (ignorance) and ‘mityajnaana' (wrong

knowledge) is removed kali who is embodiment of ignorance will get
destroyed. That is destruction of Kali.

Devatas prayer to the Lord

fir weal ali Hfirsarr

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arfi mil iwr'r 1m int
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rute bhavantam nahi tam nihantaa
twameka evaakhllashaktlpoornna: |
tato bhavantam sharanam gataa vayam
fnmnnilllzl'l'uni niiahnrlhnuinrnhnm Ilalflll
Adhyaya-IO 625

None else other than You who can kill Kali. Only You are Omnipotent.
Therefore we have surrendered to You who are embodiment ofjnaana for
removing ignorance.
Special Notes:

1. Sn‘ Hari as Kalki is popularly known to be destroyer of Kali. Therefore only

He can kill him. Sri Vadiraja Swami.
silfiafiw'rm
Wurfirsnfim
WW
Mala-51am: || v2 1|
iteeritastairabhayam pradaaya
sureshwaraanaam paramoaprameya: l
praadurbabhoovaamrutabhoorilaayaam
vishucldhavijnaanaghanaswaroopa: ||41||
When Devatas prayed in this manner the Lord who is the embodiment of
‘pure knowledge’ and one who is the shelter to all 'muktas' and one who is
unparalleled, Supreme Sri Hari blessed ail the Devas and incarnated on this
earth.

Special Notes:

1. According to the prayers from the Devatas in order to destroy Kali Sri Hari I
incamated as Sn‘ Vedavyasa. He was not born like others. is it possible for
Sri l-iari who is the shelter for all the Muktas to be born? That is why it is
referred as 'avataara.’ That is why it is said 'Praturbhaava.’ Sn‘ Vadiraja
Swami
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gritswnfimaamwn
sehsfitirsfiaitsawih
gihuawfifirwfiiil || us ll
vaslshthanaamaa kamalodbhavaatmaja:
sutoasya shaktistanaya: paraashara: |
tasyottamam soapi tapoacaraddhari:
suto mama syaaditi-taddharirddadau ||42||
6_21_5 Skrr‘ Mahabharata Tflfll'jiflljlfi Niraaya

Brahma's son is Vasishta. Vasishta's putra is Shakthi. Shakthi's son is

Paraashara. Paraashara wanted Sri Hari as his son and thus performed
penance. Sri Hari gave him that boon.

Special Notes:

1. Vasishta is Brahma's ‘manasa putra.‘ He is husband of Arundati who is

daughter of Kardama Prajaapati. Among his hundred sons Shakthi is the
eldest. Due to enmity with Vishwamitra he lost his hundred sons. When
Shakti muni died his wife Adhrishyanti was pregnant. She gave birth to
Paraashara Muni.
msfimgtirfitir
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emmaa
mamtaaamaw || vt ||
uvaaca chainam bhagavaan sutoshlto
vasormadeeyasya sutaaasthl shobanaa |
vane mrlgaartham carathoasya veeryyam
papaatha baaryyam manasaa gatasya ||43||
The Lord being pleased with Paraashara told him: ‘My devotee Vasu
Chakravarthi has a blessed(punyavathi) daughter. While'he was roaming in
the forest during hunting he was reminded of his wife and therefore semen got
ejaculated.

Special Notes:

1. Vasu Chakravarthy was king of ‘Puru Vamsha.‘ Having developed sense of

renouncement he relinquished his weapons and began to live in an ashram
. Indra and other devas came and changed his mind and made him the
king of Chedi desha.They said, 'oedhaa: prlthlvyaa yo
deshastamaavasa naraadipa' - Kingdom of Chedi is like the ‘milking
udder’ of the Earth. You remain there and rule the kingdom.‘ ‘Being the
udder of the earth’ is referred to as 'Parashurama Bhoomi' which is facing
North is in the shape of a cow and its ‘udder’ is area around 'Basarooru' '
which was ‘Chedi Kingdom describes Sn‘ Vadiraja Swami in Lakshalankara.
2. Being pleased with his 'dham'iic‘ inclination Indra gifted him with an excellent
aerial vehicle, and Vaijayanti Maia. He was also given a divine stick which
Adhyaya-IO 62;]

came to be known as ‘lndradwaja.’ Thus he was flying high on the aerial

vehicle and came to be known as 'Uparichara Vasu.‘
3. Daughter of River Shukthimathi was Girikaa and she was Vasu's consort.
One day when he wanted to enjoy union with his wife, on command from
Pitru Devatas and request from his people. he was forced to leave to the
forest to hunt some wild animals which were causing trouble. Even while
hunting he was thinking of his wife and thus his semen got ejaculated.

Sathyavati's history

- mafilfiieflfizig -
train g WI
mamreiqqgfimag
dewfiaiqa item uwu
taccyenahaste pradadau sa tasyal
daatum tadanyena tu yudhyatoapatat |
jagraasa tanmatsyavadhooryamasvasu-
rjalasthamenaam jagruhushca daashaa: ||44||
He sent the semen to his wife through a vulture. However that vulture due to '
fight with another vulture the semen got dropped in the river Yamuna. It was
swallowed by a female fish. The fish was caught by fishermen.
Special Notes:
1. It was no ordinary fish. An apsara by name Adn'kaa was born as a fish due
to curse by Brahma. She was Amaavasu‘s wife. The semen which was
swallowed by her began to grow in her. She was caught by the fishermen.
Knowing her to be pregnant, the fishermen took care of her.

WSW“?
Hamish 3%:l
gimgattrafi - -
figfiswmw: || vs ||
tadgarbhatoabhoonmithunam swaraajne I
nyavedayan soapi vaso: samarppayatl
putram samaadaaya sutaam sa tas'mai
dadau sutoabhoodatha matsya raaja: ||45||
628 Shrl' Mahabharala Taatpaqya Nirnaya

Twins. a boy and a girl were born from the fish. The fishermen handed over
the babies to their king. He in turn gave the babies to Vasu Raja. The king kept
the boy baby for himself and gave the girl baby to the fisherman.

Speoail Notes:

1. The king identified them to be his children. Being pleased with the fisher
man's honesty the king gave him the girl baby as a gitt. The Apsra who was
a fish due to the curse regained her original form and left to her abode.
Wigwam
WWI
mamamdifiaed
mime Ii vs ll
kanyaa tu saa daasharaajasya
sadmanyavardhataateeva suroopayuktaa |
naamnaa tu saa satyavateeti tasyaam
tavaaatmajoaham bhavltaasmyajoapl ||46||
Thatgiri grew up as a beauty in the chief fisherman's house. Her name was
Sathyavati. Although l am devoid of any birth l will appear as her son’ promised
Sri Hari to Paraashara muni.

Union between Satyavati and Parashara

:rhfinaauiwatgfiahrm
“been WI
menswear their:
WW: 1| w 1|
iteeritashcakradharena team munlrjagaama
maartaandasutaam samudragaam l
uttaarayamteematha tatra Vishnu:
praadurbabhoovaaashu vishuddhacidghana: ||47||
When Sri Chakradaari Hari said this, Paraashara went to meet Satyavati
who was (in the job of ) rowing boat across the Yamuna which was flowing
towards the ocean.He married her and Sri Hari immediately appeared in her
who was embodiment of pure knowledge.
Adhyaya-l 0 629

Special Notes:

1. In Shankara Bashya of Brahma Sootra an ordinary rishi by name

'Apantaratama' on Sri Hari's command was born as Krishna Dwaipayana.
However Nimaya says that it is ‘saakshaat' Lord's avatara. Sri Vadiraja
says even Apantaratama was not ordinary rishi but ‘saakshaat avataara.‘
Sri Vadiraja says the word ‘ata' in 'nimaya' indicates the marriage that took
place in between. The marriage took place amidst Vasishta, Yajnavalkhya
rishis on a dias with ‘homa kunda'. King Vasu himself came and performed
the ‘kanyadaana' as per formalities. It is said so in Bharata. However without
knowing this people out of ignorance say that Vyasa was born to virgin
Satyavati (without marriage). Therefore Vyasaru is referred as
‘Kaaneena.‘They have not seen the episode described in Mahabhaarata
itself regarding their wedding.
Kriyaaheenam tu gandharvam na kartavyamanaapadi
Yadasyaam jaayate putro vedavyaso bhavedrishi:
Kriyaaheena: katham vipro bhavedcrishirudaaradee: ||
(MB Adi 64 - 16)

Vyasa was born on an island in Yamuna. As soon as he appearedHe

became a seven year old boy. His father performed His upanayanam
immediately.

Sri Vyasaavatara

WW:
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mgamw
a awe arfii aarfifim || v4 ||
vidoshavijnaanasukhaikaroopo-
apyajo janaan mohayitum mrishaiva |
yoshitsu pumso hyajaneeva drishyate
na jaayate kwaapi balaadivigraha: |i48||
Sri Hari who is defectless and full of bliss and is never born, appears to be
born due as a result of male female union. He is an embodiment of auspicious
qualities. He is never born.
630 Sin-i Mahabharata Taalparya Nirnaya

Special Notes:
1. It is said ‘balaadi vighraha' which means He is embodiment of strength
which means that He has the command over everything and thus can make
anything to happen. He is immune to ali faults.

NEW
mwfimgswiifigu
anfiiaifirfifiatnfilw
armsfifilaafiziifiqw ll vs. ll
yathaa nrusimhaakritiraaviraase'et
stambhaat tathaa nltyatanutwato vlbhu: |
aavirbhaved yoshltl no malottha-
stathaaapi mohaaya nidarshayet tathaa ||49l|
Just as Lord Hari as Narasimha appeared from the pillar He appears from
a female as Vyasa. He is not born with the union of reproductive cells. He is
'sarvashaltta‘ Omnipotent. His body is eternal. Yet He appears to be born. It is
to deceive the undeserving people.

.Wllfifiififiifii:
WWWI
arrhmhafisulflfisrnwit
W: We“ || so u
streepumprasangaat parato yato harl:
praadurbhavatyesha vimohayan janarn |
ato malotthoayamiti sma manyate
janoashubha: poornnagunaikavigraham ||50||
Sri Hari to mislead the undeserving appears as is born after union between
male and female. This makes sinful people believe that He who is
personification of all auspicious qualities to be possessing a body formed
due to union for reproduction.

Description of Sri Vodavyasa

as ufiam a we: flag-“limit mnfifiiwsm |

“WWW: WW: || at ll
Adhyaya-lO 631

dweepe bhaginya: sa yamasya vishvakrit

prakaashate jnaanamareecimandaia: |
prabhaas'ayannandabahistthaaanta:
sahsralakshaamitasooryadeedhiti: ||51||
Sri Hari who is Omnipotent is present radiantly in the island of Yamuna. He
has the effulgence which would throw light of knowledge which will light up both
in and out and possesses the radiance ofthousands and lakhs of Sun's brilliance.

Special Notes:

1 . Sri Vedavyasa's brilliance cannot be limited to thousands and lakhs of sun's

radiance. He appears with that radiance for different 'adhikaaris.’ ‘Adhama
adhikaaris' perceive Him with thousand sun's radiance. 'Madhyama
adhikaaris‘ perceive Him with a lakh sun's radiance while the 'Uttarna
adhikaaris' perceive Him with infinite Sun's radiance. lt all depends on the
power of the perception. That is why it is said ‘Sahasra Lakshamlta
Sooryadeedhitix‘
WW: sag: mfiarifiqfiiaings: |
WWW=minrfifigfaue || as u
aghanyaadivyorugunaarnnava: prabhu:
samatavidyaadhipatirjagadguru: |
anantashaktirjjagadeeshvareshvara:
samastadoshaatividooravighraha: ||52||
He is an ocean of infinite attributes. omnipotent, controller of ail weapons,
Guru for the entire cosmos. He possesses infinite strength, He is master of all
masters, He possesses a body which is far away from any flaws.

WWW
“WWH
Ifimvfiiautéui
WWW: us: n
shubhamarakathavarnno rakthapaadabjanetra-
adharakaranakharasanaaghrashchakrashankaabjarekha: |
ravikaravaragauram carma cainam
vasanastatidamalajataasandeepthajootam dadhaana: ||53||
632 Sim‘ Mahabharata Taatparya Nirnaya

Vedavyasa has complexion like ‘lndraneelamanif His sole is reddish like

lotus as also His eyes, lips, palm, nails and tip of the tongue. Palm and sole
have marks of Shanka, Chakra and lotus. Wearing deer skin whiqg is pure like
Sun rays. He is having mattedlocks shining like the lightning.

fish-Nisan “mutt
W:W:l
Wgsamgfawr
WW: || we ||
vistheernnavakshaa: kamalaayathaaksho
brihadbhuja: kambusamaanakanta: |
samasthavedaan mukhata: samudhgirannna
ntacandraadhikakaantasanmukha: ||54||
Sri Vedavyasa has broad chest, lotus like eyes which are long, having wide
shoulders, neck like a oonch, preaching the entire Vedas from His mouth, having
radiance in the face more than infinite moons.

niiflgmsz'ifiwfisfl't
qfiwfiarfiiaiimhesql
WW
WW , n as ||
prabodhamudraabhayadorddhvayaanvito
yajnopaveetaajinamekalollassan |
drishaa mahajnaanabhujanga dashta-
mujjeevayaano jagadatyarocata ||55||
Sri Vedavyasa has two hands having 'abhaya andjnana mudra.’ (Protector
as well as giver of knowledge). Wearing an yagnopaveeta, and Krishnajina
(deer skin), rejuvenating those who have fallen victim to the deadly bite of the
snake known as ‘ignorance.’ Such Vedavyasa possessed luminosity that would
brighten up the entire world.
Special Notes:
1. The description of Sri Vedavyasa is given in an excellent manner. This
description matches the description of the Lord given in the first chapter of
the ‘Dwadasha Stotra' composed vcharva Madhva. it clearlv indicates
Adhyaya-IO 633

that Sri Vedavyasa is avatara of Lord Himself and not ‘some rishi‘ as
believed by many. It also rejects the Sankara's view that Vedavyasa is an
ordinary rishi.’

Sri Vedavyasa's Upanayana

Hmftwn
Wsafisii'fiw
Wfififli'fiififlfimW
mimqit n at ||
sa loltadharmmaabhirirakshaaya
piturddhvtijtvamaapyaaashu pithurddhadau nijam |
jnaanam tayo: samsmritimaatrata: sadaa
pratyakshabhaavam paramaatmano dadau ||56|| .
Desirous of protecting the way of spiritual life of the world immediately that
is within seven days of his appearance He received the Upanayana samskaara
from his father, He imparted ‘True'Knowledge' to him. He also gaveword to
both His mother and father that he would appear before them anytime that
they desired.

Vedodhaara Composition of Brahma Sootra and other Shaastras

31m: ‘fist: m fit’

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we WM
figfiwanurssfiqir ll ‘to u
dwaipaayana: soatha jagaama merum
Chaturmukaadhyairanugamyamaana: |
udhrutya vedaanakhilaan surebhyo
dadau munibhyashca yathaaaadisrlshtau |157||
Later Vedavyasa who appeared in the island, went to Meru Mountain followed
by Brahma and others and just as it would happen during the beginning of
creation He rendered all the Vedas and preached it to devatas and rishis.
634 Shri Mahabharata Taatparyrr Nirmlya

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gagsfiaimsrm Ilka u
sarvaanl shaastraanl ta'taiva kritvaa
vinirnnayam brahmasootram cakaara |
tacchushruvurbrahmagireeshamukhyaa:
sure muninaam pravaraashca tasmaat ||58||
Vedavyasa composed the entire shaastras and composed Brahma sutras
as guideline to them. Brahma Rudra and other Devatas and other disciple
rishis heard it directiy from Him.

Composition of Mahabharata

mnfifiehnmir
as W
filed ea fining:
. We: gt: gm; ll av. ll
samastashaastraartanldarshanaatmakam
cakre mahabhaaratanaamadheyam |
vedottamam tacca vidhaatrusha
nkarapradhaanakaistanmukhata: sural: shrutam ||59||
Sn‘ Vedavyasa composed Mahabharata as an illustration to the entire
shaastras and also considered to be greater than the Vedas. Even that was
heard by Brahma, Rudra and other Devatas from Vedavyasa Himself.
Special Notes:
1 . To illustrate the entire shaastras means to bring out the Supremacy of Lord
Vishnu and the 'jeevothamatva' (best among ail jivas) of Vaayu deva. Sri
Krishna was given ‘agre pooje’ (first honor) during ‘Rajasooya Yaaga' which
illustrates the Supremacy of Lord Han. Physical strength was most in
Bheema which has been illustrated even from his childhood. He did not die
in spite of being given deadliest poison. Escaping from the burning lac
house throUgh a tunnel carrying all his brothers and mother on his shoulder
Adhyaya- 10 635

bringing them to safety.Killing Keechaka. Jarasandha etc. who were

otherwise invincible are all examples which speak volumes about Bheema
and proves his ‘jeevothamatva.’
Destruction of Kali

ar'fiffifnnfiafigmdislauimusggirwiafin
WW=WWH= u to ||
atho glrlshaadimanonushaayee
kalimarmmaaraaashu suvaangmayal: sharat: |
nlkrlttasheersho bhagavanmukhelritai:
suraashca sajlnaanasudhaarasam papu: ||60||
Good shaastras which emanated like arrows from the Lord's mouth Kali
who had housed himself in the minds of Rudra and others got beheaded and
died. Devatas enjoyed the nectar of knowledge.
Speclal Notes:

1. Every sentence-of Brahmasootras like arrow pierced Kali.

2. Vedavyasa's Brahmasootra and other works will remove the darkness of
ignorance, doubts and wreng knowledge which is present in the form of
Kali. Dhanvantri gave ‘amruta' to drink rejuvenating physical strength while
Vedavyasa gave ‘jnaanamruta' for the rejuvenation of the soul.

Composing Bhagavata

“memes
Wmfiimafirm
arfiugfigaagrifiaifi
flimirfinfieifim u s2 u
atho manushyeshu tathaaasureshu
roopaantaral: kaiirevaavaslshta: |
tato manushyeshu ca satsu samstito
vinaashya ityesha harlryaclntayat l|61||
However Kali in humans and asuras remained in another form without being
destroyed. Therefore Vedavyasa thought that he should destroy the Kali in
'Manushyottamaru‘
636 Shrr' Mahabharata Taatparya Nimaya

Special Notes:
1. Devatas and rishis heard the fshaastras‘ from Lord Vedavyasa Himself
and got the Kali in them destroyed. However humans and asuras did not
do so. This is because they do not have the competence to hear directly
from Him and understand it. Although ‘nitya samsaaris and tamo yoghya
jivas are fit only for ‘mithya jnana'(wrong knowledge) there are
‘Manushyottamas' who possess eligibility to understand 'tatvajnana' (true
knowledge). Thus thought Sn‘ Vedavyasaru.
asiiqwrialasaiagaamgeifiantaifiaaiwm
fiwmésqafigagataétammgtm new
tato nrinaam kaalabalaat sumanda
maayurmmatim karma ca veekshya Krishna: |
vivyaasa vedaan sa vibhushcaturddhaa
cakre tathaa bhagavatam puranam ll 62||
But due to passage of time man suffered short life span, reduced intelligence,
limitations in performance of Karma. These were taken notice and Vedavyasa
who was Omnipotent classified the Vedas into four divisions and also composed
'puranas' which brings out the Supremacy of Lord Vishnu.
Special Notes:
1. Realising that due to passage of time intelligence level, age, etc.will become
reduced in humans and thus the study of these higher values would get
limited, Sri Vedavyasa classified the Vedas into four divisions to simplify
its study. Moola roopi Narayana had classified the Maha Vedas as Rig,
Yajur, Sama and Atharva and Sri Vedavyasa epitomized it further as
‘upavedas' respectively.
2. ‘Bhagavata' does not mean only Bhagavata but also other ‘Vaishnava
puranas.‘
A worm ruled the Kingdom

fiiiaamaarsgfimmigmfiemsfifigaql
sanetwqawfitmsifiémaagmaw: "sill
yeye ca santastamasaaanuvishtaa-
staanstaan suvaakhyayalstamaso vimuncan |
oacaara lokaan sa pathi praayantam
kaatam wana-shvat tamuvaacha kishna: llfiill
Adhyaya-IO _ 631ir

All the 'sajjanas‘ who were overcome with 'ignorance' (ajnana); they were
given good upadesha by Vedavyasa who went around the world. Once He
saw a worm on his path. Her told it thus:

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mirrfismrgtr WWW 1| av n
bhavasva rajaa kushareerametat
tyaktveti naichat tadasau tatastam |
atyakta deham nripatim cakaara
puraa swabhaktam vrishalam sulubdham || 64|| '
‘Give up this lowly body and become a king,‘ told Vedavyasa to the worm.
The worm did not agree. Therefore without giving up its body He made it rule
a kingdom! In his earlier birth it was a devotee but a shudra and was also
miserly.

Mafizagfiwgiwrmmsgmguwi
flatter-iqmufiig'égmiwqfiafim 1| as u
lobhaat sa keetatvamupetya krishna
prasaadatshcaaashu babhoova rajaa l
tadaiva tam sarvanrupaa: pranemu
rddhadu: karam caasya yathaiva vaishyaa: ||65||

Although it was born as a worm for being miserly . with the grace of Vedavyasa
it became a king immediately. All kings bowed down to it. They paid their
taxes as Vaishyas.
Special Notes:
1. The worm was not blessed simply. in its earlier birth he was a devotee. He
was a shudra by caste. Although he possessed all good qualities, he was
miserly. It was a big drawback. That is why he had to experience the birth of
a worm. Since he was a devotee he could earn the grace of VedaVyasa.
‘Saadhana' never goes waste. It is also a fine example for theory of
reincarnation.

mfimgfimfiliwvfizlgqfimfin -
awsfimniaiaarwfinajfirgw'twmmn as ||
638 Skrl' Mahabharata Taatparya Nl'maya

uvaaca tam bhagavaan muktitamasmin-

stva kshane daatumaham samartha: |
tataaapi seemaarthamavaapya vipra-
tanum vimukto bhava matprasaadaat . "66"
Bhagavan Vyasa told the worm: ‘i can grant salvation to you this very moment.
However keeping the rules of 'shaastras‘ in mind you have to get a body of a
Brahmin and with my grace attain Mukti.‘
Special Notes:

‘l. Shaastras say that in which ever birth a Saadhaka performs 'saadhana‘
his last birth from which he attains salvation (Charama deha) should be that
of intrinsic nature (swaroopa deha). If the ‘charama deha‘ is that of a
Brahmin, he has to get the last birth as Brahmin and get salvation. This is
Loka dharrna. That is why Sri Vedavyasaru did not give salvation to the
worm in that birth.
wiaafififléqfiaflfiamtjgitfil
majfinstfifirqw'fi'ffiflflflafi II is il
jnaanam ca tasmai vimalam dadau sa
maheem ca sarvaam bubhuje tadante |
tyaktwa tanurn vipravaratrnetya
padam hareraapa sutatwavedee ||67||
This king as worm was imparted pure knowledge. It ruled the entire world.
Finally it died and and obtained a fine Brahmin's body and enlightened therein
with ‘tatvajnana’ and attained 'Moksha.’

Greatness of Sri Vyasa

vii afifiqfiwm tr
wise-(W: l
W361?“
infilqfifiwfirfiflrfi u ea u
evam bahoon samsmritibandhata:sa
vyamochayad vyasatanurjjanaarddana: |
bahoonyachintyaani ca tasya karmma-
nun:neburlnunehqearlnrlllagnl IIRQII
Adhyaya- 10 639

In this manner Vyasa roopi Bhagavan Hari who is Omnipotent released

several people from the bondage of samsaara. His 'leelas' are plenty.
Unimaginable. All devas hail glory to Him always.

- Shukaavatara

WW
sawmigmaiilmri
ems: maid
wisefiaalfififiizqi n i=0. ||
athaasya putratvamavaaptumi-
cchamshcaara rudra: sutapastadeeyam |
dadau ca tasmai bhagavaan varam tam
swayam ca taptveva tape vlmohayan ||69||
Rudra desiring to be born as Vyasa‘s son performed penance. Bhagavan
Vyasa also enacted to have performed penance , misleading the undeserving
souis, He granted the boon desired by Shiva.
Special Notes:
1. Drona's son Ashwattama is another roopa of Shiva. However Duryodhana
Empted him with ‘milk’ and pulled him to his side. He had tojoin the Kauravas
and fight against Pandavas. But this was not his nature. Therefore it
appears that to set this mistake right he desired to take avatara in another
form. If he would be born as son of someone else he would be again
influenced by Kali. Out of this fear he wanted to be born to Vedavyasa. He
performed penance and obtained the boon to be born like that. However
Vedavyasa who went to him made it appear that he himself performed the
penance and got him (Shiva) as son.

We
meditatmmfiql
mfiiiwimfifldfia
mfiswfiafiagafiq n m ||
vimohanaayaasurasargginaam prabhu:
swayam karoteeva tapa: pradarshayetl
640 Shrl' Mahabharata Taatparya Nirnaya

kaamadidoshaanshca mrishaiva darshayenna

taavataa teasya hi santi kutracit ||70||
Vyasa who is Omnipotent in order to create illusion in the mind of the
undeserving appears to perform penance. He just exhibits as though He
possesses sensual desires. That does not mean that He has these defects.
Special Notes:
1. To mislead the undeserving Wasa appeared to have performed penance.
Then Vyasa is said to have been attracted by the apsara who appeared as
a female parrot by the name of Gritaacee which led to birth of His son
Shuka. However Vyasa does not have any such ‘dosha'. it was a mere play
actto deceive asuras (asuramohanaarta).

waifinaaalgawfiaq ll at’ ll
tatastvaranyaa sma babhoova putraka:
shivoasya soabhoocchukanaamadheya: l
shukee: hi bhootvaaabhyagamad ghritaacee
vyaasam vimatthanantamuthaaranee tam 1171“
Later Shiva was born from the parrot. He was named Shuka as he was
born from a female parrot. It is because the apsara Grithachi had come as a
parrot while Vyasa was doing 'aranimathana'.
Special Notes:

1. The word 'hi‘ in the sloka indicates that Vyasa was not really overcome with
sensual desire. A man is naturally attracted sensually to a female and it is
impossible to get attracted to a female bird. Therefore how is it possible
for Vyasa to have this attraction?

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Adhyaya-I 0 641

akaamayan kaamukavat sa bhootva

thayaaarthitastam shukanaamadeyam |
chakre hyaransnyostanayam ca srishtv'aa
vimohayan statvamaargheshvayogyaan ||72||

Vedavyasa did notdesire Grithaachi. Those who are unfit to tread the path
of 'tatva' had to be misled. Thus he enacted to do so and thus make a son to
be born through the parrot and according to the wish of Grithachi named him
Shuka.

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shukam tamaashu pravivesha vaayurvyasasya
sevaarthamathaasya sarvam |
jnaanam dadau bhagavan sarvavedaan
sabhaaratam bhaagavatam puraanam ||73||
Vaayu Deva came to be specaily present in Shuka in order to serve
Vedavyasa. Vedavyasa preached all knowledge to Shuka. He preached all
Vedas, Bharata, Bhagavata and such Vaishnava Granthas.
Special Notes:
1 . Only Sri Vaayu deva has the eligibility to hear direct preachings from Vyasa.
Thus as Shuka is amsha of Shiva, and Vaayu as is specially present in him
these facts made Vyasa impart all the pure knowledge from the shaastras.
Bhagavata not only denotes 'Bhagavata' but includes all ‘saatvika Vaishnava
Puranas.‘ In Padma Purana Shiva himself lists the ‘saatvika Puranas' as
Vishnu, Narada, Bhagavatafialuda, Padma and Varaha.The other Puranas
have several condtradictions to ‘tatvas' and cannot be considered as
'saatv-ika.‘
2. Shiva when born as Drona's son was associated with Duryodhana due to
the poison like milk fed by him. As Vedavyasa‘s son Shiva earned the grace
of Vaayu Deva and had the fortune of listening to ‘Sat shaastras.‘ Drona is
avatara of Brihaspati who is pravartaka (propagater) for ‘Charvaaka mata.‘
Being born as his son he got friendship with atheist like Duryodhana. Vyasa
is ‘saakshaat Bhagavan. He is the one who bestows Moksha. Being born
642 Sim‘ Mahabharata Taatparya Nirrraya

as his son Shiva had the fortune of being associated with Vaayu deva. He
had direct lessons from Vyasa. His birth had a fulfillment.

Disciples of Vyasa

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sesheatha pailam munimaavishat tadaa
veesha: sumantumapi vaarunim munim |
brahmaaavishat tamuta vaishampaayanam
shakrashcajaiminimathaaavishad vibhu: ||74||
Then when Vedavyas preached to the munis, Sesha entered as 'aavesha'
in Paila muni, Garuda was in Sumantu who was Varuna‘s son, Brahma was in
Vaishampayana and Indra in Jaimini rishi.

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krishnasya paadaparisevanetsukaa:
sureshvaraa vivishuraashu taan muneen |
samasthavidyaa: prathipaadya teshvasau
pravarthakaanstaan vidadhe hari: puna: _ ||75||
The Devas wanting to serve Sri Vaashishta Krishna (Vedavyasa) came as
‘aavesha' in the munis. Vyasa preached all the shaastras to them and made
them deliverthern further.
Big Veda was preached

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ricaam pravartakam pallam yajushaam ca pravartakam |
vaishampaayanamevaikam dwiteeyam suryyameva ca ||76||
Adhyaya- 10 643

Sri Vyasa made Paila muni to propagate Rig veda. For Yajur veda He
made Vaishampayana and also Surya ‘to propagate.‘
Special Notes:
1. Yajur Veda has two classifications namely 'Krishna' Yajurveda andf Sh ukla
yajurveda.‘ Krishna Yajur Veda‘ by Vaishampayana and ‘Shukla yajur Veda‘
by Surya. Plural is used ‘Ruchaam yajushaam’ which denotes that there
are several branches in the Vedas. Eg. Rig Veda has 21, Yajur Veda 101 ,
Same veda 1000, and Atharva veda 12. However over passage of time,
even these are available in very much reduced numbers.
Now at present in Rig veda there are only three branches — shaakala.
bhaashkala, saankhyayana. Krishna Yajur Veda Taitareeya, Maitrayaneeya,
Kataka are the branches. Aapastambha, Bodhayana satyashaada,
Hiranyakeshiya. Shrauta sootra are branches ofTaitareeya available in the
south. North India has Maanava, Shrauta sootra with Maitraayaneeya.
Shukia Yajur Veda has Kaanva, Maadhyandina shaaka. In south it is Kanva
shaaka. and North it is Maadhyandina. Kaatyaayana Shrauta sootra is in
line with this. Saama Veda has 'Raanaayaneeya, Kaudhuma, Paingi, and
Jaimini branches. Atharva has 'Shaunaka and Pippalaada.
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chakreatha jaiminim saamnaamatharvaangirasaamapi I
sumantum bharatasyaapi vaishampaayanamaadishat ||77||

For Same Veda Jaimini, forAangeerasatharva Veda, Sumantha, and for

Bhaarata Vaishampayana were made to propagate.’

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644 Skri Mahabharata Taalparya Niraaya

pravarttane maanuseshu gandharvaadishu chaaatmajarn |

naaradam paatayitvaa ca devalokapravruttaye ||78||

aadishat sasrije soatha romaanchaad romaharshanam |

tam bhaaratapuraanaam maharaamaayanasya ca ||79||

pa ncaraatrasya kritsnasya pravrityartamathaaadishat |

tamaavishat kaamadeva: krishnasevaasamutsuka: ||80|l
Vedavyasa preached the entire shaastras to His son Shuka Mu ni and was
commanded him to propagate it among Manushyas and Gandharvas. Narada
was given upadesha and asked to preach in Deva loita. Then Romaharshana
was created and was commanded to preach the entire Bhaarata. Maha
Ramaayana, and Pancaraatra. Kaama entered Romaharshana, in eagerness
to serve Vedavyasa.
Special Notes:
1. Parilthshit, who was a chakravarthi, was given upadesha by Shuka muni .
He is included ameng ‘manushyas. Naradaru preached in Deva loka means
he did so to Devatas other than Brahma, Vaayu, Rudra, Indra Surya. These
other Devatas had not got upadesha from Vedavyasaru directly. They were
also not present as ‘avesha' in disciples of Vedavyasa. Therefore Narada
was asked to preach to them. Sn‘ Vadiraja swarm‘.
2. Just as it is said that ‘shudras' emerge from the ‘paada' of the Lord.
Romaharshana emerged from the hair follicles of the Lord. He was asked
to propagate all the 'paurusheya granthas.‘
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sanatkumarapramukhanshcakre yogapravarttakaan ||81l[
brighvaadeen karmayogasya jnaanam datvaaamalam shubham |
jaimineem karmameemaamsakartaaraniakarot prabhu: ' 1|82||
Adhyaya- 10 645

Prabhu Vedavyasa imparted the knowledge of the entire shaastras. lmparting

pure and meritorious knowledge. Sanat Kumara and others were made to
propagate ‘dhyana yoga‘ Brighu and others were made to propogate
'Karmayoga' and Jaimini was made to compose ‘Karma meemamsa.‘

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devameemaasikaadhyantam kritvaa pailamathaaadishat |
sesham ca madhyakarane puraanaanyatha caakarot "83“
Composing the beginning and the end of Devameernaamsa shaastra
Vedavyasa commanded Paila and Sesha to compose the centre portion. Then
He composed puranas.
Special Notes:
1 . Meemaamsa shaastras are three in number namely Brahmameemaamsa.
Devameemaamsa and Karmameemaamsa. Among them Brahma
Meemaamasa was cemposed by Vedavyasa Himself and in
Devameemaamsa shaastra the first sutra ‘Athaato daivee meemamsa' and
the last sutra ‘sa Vishnu raaha hi tam Brahmetyachakshate‘ were
composed by him and the rest of the sutras were asked to be composed
by'Paila and Sesha.
2. All the three 'meemaamsa' are 'pramaanas.’ Brahma Meemaamsa is
superior es it was composed by Vedavyasa Himself. Then come Deva and
Karma meemaamsas. However wrong interpretations have been
composed for them later.

Three types of Puranas

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shalvaan paashupataaccakre samshayaarttham suradhvishaam I
vaishnavaan pancaraatracca yathaartthajnaanasiddhaye ||84||

In order to create doubt and illusion in the mind of the undeserving (daityas)
Vyasa compiled ‘supremacy of Shiva‘ in Shiva Purana gathered from
'Pashupataaagama.‘ For the sajjanas to gain ‘pure knowledge‘ Vaishnava
pu ranas were compiled from Pancaratra aagamas.
646 ' Shri Mahabharata Taatpaljya Nirnaya

Special Notes:

1. In stead of saying that the 'purana granthas were composed’ it is said

‘Purana granthas were compiled.‘ All the 'puranas' which existed in the
earlier kalpa were compiled in wordsAs they are compilation of various
'prameyas' the word 'sangraha‘ is used.
2. Shiva puranas compiled from Paashupataagama extolling supremacy of
Shiva are 'Matsya, Koorma. Linga. Shiva. Skanda and Agni. ‘They are
known as 'Taamasa puranas.‘ Establishing Supremacy of Sri Hari is through
Pancaratraaagama. Vaishnava Puranas are Vishnu, Narada. Bhagavata,
garuda, Padma and Varaha. Puranas which are mentioned namely Brahma,
Brahmanda. Brahmavaivartha, Markandeya, Bavishya, Vamana are ‘Rajasa
Puranas.‘ This classification is mentioned in Matsya and Padma Puranas.
‘Reva Kaanda' of Shiva Purana mentions that all the eighteen Puranas were
composed by Sri Vedavyasa. — ‘ashtadasha puraanaanaam vaktaa
satyavathee suta:'
3. Devi Bhagavata is not a Mahapurana. It is a upapurana. They are also 1B
in number. There are many more such puranas. It is classified in several
ways. One of them is — Ganapati, Narada, Narasimha, Kapiia, Nandi,
Vishnurahasya, Durvaasa, Ambhika, Kaalika, Mareecha. Soura,
Maheshwara, Parashara, Mudgala, Sanat Kumara, Kumara, Bhrigu, Kali.
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brahmaanshca vedatashchakre puraanagranthaasangrahaan |
evam jnaanam puna: praapurdevaashca rushayastathaa i|85||
Brahma Purana is a compilation from the Vedas. in this manner Rishis and
Devatas received knowledge once again.
Special Notes:
1. ‘Brahma purana‘ means Brahma. Veda. in Vedas there are several places
which highlight Chaturmuka. Agni, Durga. and Saraswathi which are
misunderstood for their supremacy. These puranas are based on it.
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Adhyaya-l 0 I I. 64'?I

sanathkumarapramukhaa yogino maanushaastataa |

krishnadwaipayanaaat praapya jnaanam te mumudu: suraa ||86||
Sanath Kumara and other Yogis as well as maanavas obtained once again
knowledge. They obtained knowledge from Vedavyasa and obtained permanent
happiness.

Vedavyesa‘s unparalleled Knowledge

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samastavijnaanagabhastichakram
vitaaya vijnaanamahadivaakara: |
nipeeya ehaajnaanatamo jagatatam
prabhasate bhaanurivaavabhaasayan I] 87||
Sri Vedavyasa who is embodiment of knowledge and light of wisdom and
who is radiant and whose luminosity is spread throughout the cosmos removes
the darkness of ignorance and shines like the sun throwing light to make things
visible.

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prakaashayansteshu sadaatmaguhyam
mumoda merau ca tathaa badaryyaam IISBII
Vedavyasa, being served by Devatas like Brahma, Rudra and having tender
feet like sprouting leaves and always portraying to them His secrets blissfully
remains in Meru Mountains and Badari.
643 Shrl' Mahabharata Taatparya Nirnaya

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