This action might not be possible to undo. Are you sure you want to continue?
Swami Siddhinathananda (Translated from Malayalam by A. Purushothaman) vy¯sam vasisthanapt¯ram ´akteh pautramakalmasam a . a . s . . . par¯´ar¯tmajam vande ´ukat¯tam taponidhim as a s a . . ´ I bow to Vy¯sa, the treasure of penance, devoid of kalmasa, father of Suka, son of Par¯´ara, a as . ´ grandson of Sakti and great-grandson of Vasistha. .. Vedas, Vy¯sas¯tras and Bhagavadg¯ a are the authoritative texts of San¯tana Dharma. a u it¯ a These are the foundation stones of the great structure of San¯tana Dharma. Among these, a Vy¯sas¯tras deﬁne the meaning of Upanisads, the head of Vedas. G¯ a advises how the a u it¯ . principles so deﬁned should be implemented in daily life. In general, this trinity is called the Prasth¯na Traya. In this trinity, the fundamental authorities are Upanisads. These are a . considered to be eternal and apauruseya (not of human origin). In this manner, San¯tana a . Dharma is apauruseya. As Buddhism, Christianity and Islam have their own founders, . Hinduism does not have a founder. The basis of Hinduism is certain great principles based on traditional conventions. Individuals have a place in Hinduism only as the models of these principles. ¯ a Even though the status is this, if we look for an Ac¯rya for Hinduism, whom do we ﬁnd? Vy¯sa. How and Why? The great person named Krsnadvaip¯yana became famous as Veda a a .. . Vy¯sa, since he divided the Vedas, since he organized and arranged the Vedas in four seca tions. The branches of Vedas were sustained only because these were arranged, organized and taught to each disciple. Otherwise, because of the volume, due to the lack of people capable of studying, Vedas might have been forgotten. It is Vy¯sa who composed Braha mas¯tras to deﬁne the meaning of Ved¯nta. It is Vy¯sa who composed Mah¯bh¯rata which u a a a a ¯ a includes Bhagavadg¯ a. Thus the supreme Ac¯rya of San¯tana Dharma is Krsnadvaip¯yana it¯ a a .. . Vy¯sa who, in the Prasth¯na Traya, arranged Vedas, prepared the S¯tras and composed a a u Bhagavadg¯ a. it¯ During a certain period of time, a rule came into being that only the three classes, that too only men, are entitled to study Vedas. What is the status of people born in the last class 1
these were a weighed in the balance by the celestials assembled for that purpose.. nothing else. Can the kind-souled one as forget the class and race of his mother? No. The Brahmins also accepted him as a ¯ a as Ac¯rya.274) a a a a a Being esteemed superior both in substance and gravity of import. And as the latter weighed heavier than the four Vedas with their mysteries. 267) a a. wealth. By its inner strength and its volume. . superiority in substance and gravity of import. a a ¯ mahatv¯d bh¯ravatv¯cca mah¯bh¯ratamucyate (Adi Parva 1. The statement of the author dharme c¯rthe ca k¯me ca mokse ca bharatarsabha a a . 1. a a a ¯ tatah prabhrti lokesmin mah¯bh¯ratamucyate (Adi Parva. it is denominated Mah¯bh¯rata a a on account of such substance and gravity of import (KMG). the Veda may be expounded (KMG).39) a a a a . Vy¯sa also clariﬁed its purpose: a ¯ itih¯sa pur¯n¯bhy¯m ved¯rthamupabrmhayet (Adi Parva. Mah¯bh¯rata s a a is the best work in the world. 1. but the son of Satyavati decided that the ultimate fruit of Vedas should be made available to all. a a a The history of the exalted birth of the Bharata princes is called the Mah¯bh¯rata (KMG). a . a a .and women who constitute the majority of the body of the society? Are they denied the spiritual relief? The son of Par¯´ara became Veda Vy¯sa.t the saying that there is nothing in the world. . The son of Par¯´ara is also the son of Matsyagandha. but whatever is not contained in this is not to be found anywhere (KMG) is only a statement of facts. from that period it hath been called in the world Mah¯bh¯rata (the great Bh¯rata) (KMG). Vy¯sa composed a great voluminous work. 273). am jagatsarvam. Mah¯bh¯rata which became s¯ a a a famous as the ﬁfth Veda. a hundred thousand ´lokas for this purpose. Vyasocchis. that is not said by Vy¯sa is also true. pleasure and salvation may be seen elsewhere. a a . To make the principles of spirituality easily available to women and ´udras. detailed description of Bharata race. . By the aid of history and the Pur¯nas. the 2 .. Thus due to excelling the Vedas. Vy¯sa composed one a. from that period it has been called in the world Mah¯bh¯rata (the great Bh¯rata) (KMG). In the a former days.53) a a O Bull among the Bharata monarchs! Whatever is spoken about virtue. ¯ bharat¯n¯m mahatjanma mah¯bh¯ratamucyate (Adi Parva 62. Let the letter and sound of Vedas be kept as monopoly by the Brahmins. ¯ yadi h¯sti tadanyatra yanne h¯sti na tad kvacit (Adi Parva 62. having placed the four Vedas on one side and the Bh¯rata on the other.
is himself lost. a ¯ This history is called Jaya.. ´a namo dharm¯ya mahate namah kr. a Bowing to Dharma who is supreme. . ¯ Dharma.name Mah¯bh¯rata is indeed meaningful. . Jaya is the name which they also approve. Yudhisthira said: If virtue is sacriﬁced.. So virtue also .. tasm¯d dharmam na ty¯j¯mi m¯ no dharmo hatovadh¯ (Vana Parva 313. Kunti who proceeds to the forest in the end advises the son of Dharma: ¯s dharma te sth¯ am buddhirmanastu mahadastu te (A´ramav¯sika Parva 17. Jaya which is revealed through this a. It should be heard by those desirous of victory (KMG). Vi´esa Dharma.6). In other places also he has repeated the same idea and name of the work several times. This history is known by the name of Jaya. a a an epic through which the meaning of Vedas is explained. un¯ (Adi Parva 62.. work is beyond Time. . R¯ja Dharma. There are two aspects of Dharma: the aim and a 3 . Vy¯sa has given the names Bh¯rata based on history. jayo n¯metih¯so’yam ´rotavyo jayamichhat¯ (Svarg¯rohana Parva 5. S¯m¯nya Dharma. History is governed by Time.21) iyat¯ . ma advises on Dharma to Yudhisthira we see him bowing to Dharma and Krsna: is .. a . Mah¯bh¯rata based on superia a a a ority in substance and Jaya based on aim. Scholars begin the recitation of Jaya remembering N¯r¯yana. While Bh¯. i a Moksa Dharma. a jayo n¯metih¯so’yam ´rotavyo vijig¯. dharmo raksati raksitah . Str¯ Dharma.20) a a s is . It should be heard by everyone desirous of victory (KMG). . Hence.128) a aa a it . . a Let thy understanding be always devoted to righteousness. (KMG). it became the ﬁfth Veda and thus the eternal script-text only because its soul is Jaya and not because it is the history of Kauravas and P¯ndavas.46) a a s a a . Whose victory is celebrated by Vy¯sa through Bh¯rata? What is the ultimate message a a of the epic Bh¯rata? a dharma eva hato hanti. . I never forsake virtue (KMG). the words used in Bh¯rata most frequently. are discussed in detail. In Bh¯rata. a a Vy¯sa has given another name also for this. n¯ya vedhase (S¯nti Parva 60. . a a s . s. cherisheth the cherisher. he that sacriﬁces it. Therefore taking care that virtue by being sacriﬁced may not sacriﬁce us. unto Krsna who is Brahma in full and unto the br¯hmanas a . time and individuals such as Varna Dharma. A´rama . Let thy mind be always great (KMG). Perhaps Dharma is the word which is one of . etc. Apad Dharma. . the nature of Dharma and its various modiﬁcations in form which a ¯s occur based on diﬀerences in space. Because Mah¯bh¯rata became aa .
a.. . he was unable to accept it due to his bondage to the surroundings. where righteousness is there (KMG) and yatah kr. even though he knew that his side is moving towards destruction. for victory is there. A scene from the battleﬁeld of Karna Parva: Yudhisthira . he was forced to grow up among the uncultured and live with people who do not obey Dharma.59) is ´ i . Yudhisthira proves that. Even though he was blessed with a great birth. ´ tvatsam¯ n¯sti loke’sminnadya s¯ a a imantin¯ ´ubhe (Salya Parva 63. . a a King Dhrtar¯stra is the unfortunate one. due to the love for his son. The characters of Mah¯bh¯rata can be classiﬁed into two: those who observe Dharma a a and those who do not. who do not obey Dharma and not having the mental strength to obey it.. u. a ´ i . . and achieve the righteous victory. The phrase.. lived respecting.. O fool. do not leave their Dharma. who in spite of knowing what Dharma is.. .. Dharma and Krsna are shown as one and the same. There are those. . Dharma’s ´ i . ma Parva 21. The author of Bh¯rata describes Dharma and Krsna same as the aim with no a . maintained even if one has the authority to rule.. G¯ndh¯ri is the soul of such greatness who. Sr¯ Krsna. There is victory where Krishna is (KMG) are seen at many places in Bh¯rata.. Even though ´ i . viz. there is now no lady like thee in the world (KMG). The hero bow-man easily overcame Yudhisthira. Sr¯ Krsna is the embodiment of Dharma. while living with those who do not observe Dharma.13. . inﬂuenced by situations. s. not obey it. when her son a a seeking victory came to her requesting her blessings. . ´rnu m¯dha vacomahyam yato dharmastato jayah (Salya Parva 63. the embodiment of Dharma invited him to the side of Dharma’s son. ﬁghts against Karna. obeying and advising Dharma. in spite of knowing what their Dharma is. there are those who live with those of similar nature and those who. nastato jayah (Bh¯. Karna’s situation is more unfortunate than all these. diﬀerence whatsoever. due to the turn of fortune. . the embodiment of Dharma. . 4 .the path. There are also those who obey Dharma. . in spite of staying with Kauravas who do not obey Dharma. Dharma can be . Yudhisthira began . Vidura. . Vidura proves that even the dependent can live without leaving Dharma. .. Sr¯ Krsna tells G¯ndh¯ri: O auspicious dame.14) is . . without heeding to adverse situations. raising beyond the love for her son. could . . yato dharmastato jayah . . thither is victory where righteousness is there (KMG). Among those who observe Dharma. . praised the greatness of Dharma. In these phrases.. .62) s. son and others live in the shadow of Sr¯ Krsna. to these words of mine.. ´ Listen.
which is principally advised by the author of Bh¯rata? a saha yaj˜¯h praj¯h sr. Hence obervance of Dharma maintains life. said: Flourish by means 5 . . The ultimate essence of Bh¯rata is the all a a encompassing victory of the Lord. the Lord. nor of cupidity. For the growth of creatures have percepts of morality been declared. I bow to you. who is the base of all these. Pleasure and pain are not eternal. The son of R¯dha. Righteousness is eternal. The cause. With uplifted arms. You . then pursuing Yudhisthira. That which is connected with inoﬀensiveness is religion. cleaned himself by touching a a. . the son of P¯ndu. a .t a In olden times. Dharma protects and preserves the people. Whatever is born of truth. . the lord of creation. Why should not righteousness. Since it is the Lord who creates and maintains creatures. is the ultimate Dharma. . the embodiment of Dharma. I am crying aloud but nobody hears me. famous as Bh¯rata S¯vitri. dh¯ran¯d dharmamity¯hurdharmo dh¯rayate praj¯h a . What is the phase of Dharma. Karna. however of Jiva’s being invested with a body is not so (KMG). creating men and sacriﬁce together. Thus the author of Bh¯rata proclaims a the excellence of Dharma in the verses. v¯ puro v¯ca praj¯patih na . So it is the conclusion of Pandits that what maintains is Dharma (KMG). The method to attain that embodiment of Dharma is also included in Dharma. .10) it¯ . anena prasavisyadhvam esa vo’stvis. ak¯madhuk (G¯ a 3..52) a a a. Indeed. are blessed! O great Sage. a .s . life will become a waste. . for the sake of even life one should not cast oﬀ righteousness. who could keep the victory ﬂag of Dharma ﬂuttering high even in the bloody battleﬁeld! The great Sage has only one regret. yat sy¯d dh¯ranasamyuktam sa dharma iti ni´caya (Karna Parva 69. nor of fear. st a a a . cannot become untruth. therefore be courted? For the sake neither of pleasure. younger brother. should anyone cast oﬀ righteousness. who was able to honour Dharma even in the fatal battleﬁeld. For if one does not have the craving for spirituality.to retreat. From righteousness is wealth as also pleasure. Jiva is eternal. . . pavitr¯ ikartum¯tm¯nam skandhe samspr´ya p¯nin¯ (Karna Parva 49. Karna ran after and approached him: .a a a a. Karna is facing his defeated .58) a a . The ultimate message a a of the epic of Bh¯rata is the victory of Dharma. s . him in the shoulder with his own fair hand (KMG). To clean himself by touching the shoulder of the embodiment of Dharma! This occurs in the battleﬁeld. .
How can this be in agreement.25) a a in s n a Even thus did king Dhrtar¯stra make his exit from this world after having passed three years . a. Dharma of sacriﬁce means work performed for the Lord. doing penance. Whose sacriﬁce is suggested 6 . one attains the ultimate Dharma. ..2. we note this: . ¯da´otkamavaram yesu karmam (1. wife. ¯s vanav¯se tath¯ tr¯.9) na a it¯ . as. There are 18 a a . the yajam¯na and his a . How is that? In Mundaka Upanisad.. Let this (sacriﬁce) be to you (all) the dispenser of all objects cherished by you (KMG). a. The Vrsni race perished due to the . eating. in the forest and ten and ﬁve years in the city (KMG). performing sacriﬁce. Here. yaj˜¯rth¯d karmano’nyatra loko’yam karmabandhanah (G¯ a 3. ta s . . chapters in G¯ a. i nagare da´a pa˜ca ca (A´ramav¯sika Parva 39. ¯da´am (18) suggests the 18 persons required: 16 ritviks. The war lasted for 18 days. as. G¯ndh¯ri and Dhrtar¯stra perished in a a . . Does the author of Jaya give opportunity to state that sacriﬁce is the method? Let us see. What is meant by performed for sacriﬁce? There is a mantra: Yaj˜o vai Visnu. evam vars¯nyatit¯ni dhrtar¯. The total number of Aksauhinis that took part in the Bh¯rata war from it¯ a . . work performed for the Lord. . Through the Dharma of sacriﬁce. where it deals with sacriﬁce. the forest ﬁre. . This world is fettered by all work other than which is (performed) for sacriﬁce (KMG). . ta s .do for me. giving alms. doing everything . If that work should not become cause for attachment. for performing the sacriﬁce. So what? Then we can consider it as a symbol. This is what the Lord advised P¯rtha as well: Whatever you a do. . that should be performed for sacriﬁce. one can attain the aim. All right. ast .7 ) . curse of G¯ndh¯ri after thirty six (twice eighteen) years elapsed. both sides is 18. we should think that it did not happen due to chance. Here. Thus when we see many a a eighteens. is there a relation between sacriﬁce and Jaya (victory)? The subject of Bh¯rata is a the victory of sacriﬁce. . rasya dh¯ imatah .of this (sacriﬁce).. a. 18 years after the war. Based on the technique of indicating a number through a combinaton of letters (katapay¯di) Jaya means the number 18. Thus work performed for sacriﬁce means n . and now it is the victory of sacriﬁce? Sacriﬁce is the method of achieving Dharma. Of what? Of sacriﬁce. Only if the method is faultless. Kunti. when earlier it was said that it is the victory of Dharma. a . Thus 18 implies sacriﬁce. No one can abide even for a moment without doing work. There are 18 Parvas in Bh¯rata. but it is used purposefully.
4) a˜ u s .. this is what is meant.. mocking at advices and even challenging Sr¯ Krsna. dedicated to the Lord. righteousness ´ i . While it¯ G¯ a advises that it¯ svakarman¯ tamabhyarcya siddhim vindati m¯navah (18. A great sacriﬁce perfomed by j¯ iva. does it not become evident that a inﬂuence of fate is more important than man’s eﬀort? Let it be. ﬁve pr¯n¯s. did they not suﬀer from many aﬄictions? Yes. or otherwise. and that is the reason for India’s dismal state of aﬀairs. ¯ a The Ac¯rya of G¯ a advises that everything should be performed for the Lord. Jaya implies the supreme soul which pervades everything and the performance of svadharma dedicated to it. the seat that is eternal and imperishable (KMG). Destruction however overtakes him to the roots (KMG). defying good men. Let us consider the story of Kauravas and P¯ndavas. s . who observe Dharma. he obtaineth through my favour. a spiritual quest. capable of conquering the world. The question is: Did they not achieve many things? The answer is.here? The sacriﬁce of all those. they had an inner satisfaction. This is a lament without properly understanding the position of and interrelation between fate and eﬀort. So what? Do not some people say that it is foolishness to rely on faith. With this. but the fact is: In any dangerous or diﬃcult situation. The Kauravas had more military strength and equipment. they destroyed others and they themselves perished. that becomes svadharma. mind and intellect is dealt with in detail in this a. Kauravas thought that they can achieve everything at all times with their might. . tatah sapatn¯njayati sam¯lastu vina´yati (Vana Parva 94. Always they had the faith that they are living for Dharma and 7 . . They conducted the aﬀairs without considering the propriety or otherwise. indeed. What about the Pandavas? They had ´ i . . vardhatyadharmena narastato bhadr¯ni pa´yati a. The great warriors such as Bh¯. ma and Drona were on their side as well. Even performing all actions at all times having refuge in me. a work. ﬁve knowledge organs. When one’s work is performed for sacriﬁce. But in the end. Still. as s¯dhana. Then there is a doubt: If Dharma is said to a be the work performed. the son of Dharma. for the ultimate soul. Each of them alone were is .46) a . using the ﬁve work organs. A man may be seen to prosper by his sins. done everything with the permission and blessings of Sr¯ Krsna.a . a. especially son of Dharma. . the victory of Dharma in the form of s¯dhana and siddhi. What is implied is the victory of sacriﬁce. yes. obtain good therefrom and vanquish his foes.
. while following a great ideal. It is suﬃcient if you are conscious that you are only an instrument. What about Duryodhana and others? While enjoying the kingdom and supreme power. a. my little ﬁnger. and Dharma. remembering the God. then there is nothing to be done. The seed for this was sown. the Lord of Yoga (is) thither where the great bowman (P¯rtha) is. you should do your Dharma. . a . a. But this is the supreme state. This makes them adhere to Dharma and brave to perform. you. This satisfaction of ¯tma is the biggest compensation received by the observer of Dharma. Till you are conscious that you are an individual.t Dharma (Dharmaputra). not by the adherence to truth or attention to Dharma or interest in 8 . and the cannons of experts of Veda. with faith and the ¯tman’s courage derived thereof. s. will of god. is it suﬃcient to depend on daivam and do nothing? If one has the ﬁrm belief that everything is being done by daivam. Dhrtar¯stra repeatedly says that human eﬀort does not have the ability to overcome the . There is an internal ﬂow of satisfaction between and below the pains and diﬃculties that occur. a . ireva ca (Manu 2. The reason for the miserable condition of Bharat is that it is steeped with laziness and injustice. This is what supported them in the life struggle. tatra ´r¯ s irvijayobh¯tirdhruv¯ n¯ u a itirmatirmama (G¯ a 18. a P¯ndavas had enough of this. . .Dharma will save them. no yatra p¯rtho dhanurdharah s a . Manu also adds the phrase a ¯tmanastus. ˙ s . a . They also had the comfort arising out of this belief. daivam purusak¯rena na ´akyamativartitum. . . son for the ﬁrmness-at-war (Yudhis. they were burning inside. . The reaa. supported by Krsna will have prosperity . with his bow. . . Then. . their operations and rituals. What did the son of wind a (Hanuman) who is proud to be d¯sosmi kosalendrasya (I am servant of King of Kosala) tell a R¯vana? Even if hundred hundred thousand R¯vanas oppose me together they will not be up to a . wicked. Only Vijaya who is ready to ﬁght the enemies. What is the experience and opinion of their father Dhrtar¯stra who possesses the eye of praj˜a? n .6) . thither. what can you do against me? yatra yoge´varah kr. devoid of any sense of duty or courage to carry out its Dharma.78) it¯ Thither where Krsna..t after stating Vedas. in my opinion are prosperity and victory and greatness and eternal justice (KMG). n If this is so. hira) of the P¯ndavas is the state of being the son of a. While searching for the root of Dharma. Sa˜jaya reminds him the same thing.
As it is stated that paroksapriy¯ hi dev¯h Gods are fond of the indirect. that they were wrong. anvisyam¯nam tadapi daivamev¯vadhis. idamekam sunispannam dhyeyo n¯rayanah sad¯ a a . in the light of their life experiences. will declare loudly at the dusk of their life. Vy¯sa is glorifying the greatness of dependence a. in the sacred presence of the sequence of failures. Or if the existence of anything like exertion (as an agent in the production of results) be admitted. Vy¯sa clearly states that the ultimate aim of Bh¯rata and all scriptures is constant a a consciousness of Dharma. but by the classes of Sakunis who look for exploiting these to achieve their selﬁsh goals. Look at what Bh¯. Vy¯sa has also adopted a similar method. . a deeper search would discover destiny at the bottom (KMG). ma says to Yudhisthira is . ´a (S¯nti Parva 177. . If we dedicate all our eﬀorts to Lord. But then. pleasure and authority and failed. Through the story of Kauravas and others. .´ religion. life will succeed. who a struggled life-long. . a . What is seen in Mah¯bh¯rata is the Dharma-sacriﬁce of Dharma’s son. war-sacriﬁce of Arjuna and a a the knowledge-sacriﬁce of Vy¯sa. without considering the purity or otherwise of the method adopted for obtaining wealth. . a on Lord. dharmadarthasca k¯masca sa dharmah kim na sevyate? a . a . Life will transform to sacriﬁce. . Now. indirectly. All those who swear by human eﬀort. ¯lodya sarva´¯´tr¯ni vic¯rya ca punah punah sas a . But there is a reason for this. daivam tricked them by giving them a slight feeling of independence. The ultimate aim of such sacriﬁce is the realisation of the Lord. without fate? Human eﬀort can work only up to the extent permitted by daiva. at the nadir of desperation. .t Exertion is futile in what is due to chance. What is obtained by checking all scriptures carefully is this: Man’s duty is to remember the Lord always. through the victory and peace of soul attained by P¯ndavas dependent on Lord. fully conscious that the power of Lord is operating through us. All those who perform their svadharma dedicated to the a Lord are performing sacriﬁces. 9 . . is it not that this is stated relatively few times only? From a one point of view this is true. ate a. . a . is there a place for human eﬀort. in Bh¯rata. . There also he achieves this through the greatly vast idea of Dharma.. without using the signs such as devotion to Lord or deliverance. There also he has used an indirect way.11): yadi v¯pyupapadyeta paurusam n¯ma karhicit a a . a a.
Because. . dedicating everything to him. aim will be achieved automatically. In Bh¯gavatam. Gradually. . Let him court Dharma. and the victory of ultimate Dharma. considered as the ﬁrst among the ten Upanisads is I´a a . He will open his eye if he hears that he will get them. . Know that the entire universe of ﬁxed and movable beings is pervaded by the supreme Lord. Leaving the indirect method of Bh¯rata. Ordinary man is a slave of wealth and pleasure. But that great person of illusion . everything belongs to the 10 . entirely glorifying God.. vision empowered this great lady to curse even Krsna. but it is a projjitakaitavam. even if it is with this aim. Enjoy. Due to the a vast nature of Bh¯rata. after reading from beginning to end and thinking about it? Everything is the Lord’s play. That a . the subject is Dharma devoid of any lie. devoid of any lie. the method for deliverance is not for obtaining wealth. a The ﬁrst mantra of ¯s¯v¯syopanisad. The Lord himself made G¯ndh¯ri a a to pronounce the curse.From righteousness is wealth as also pleasure. it has become very diﬃcult for humans to read it from beginning to a end and to absorb the lessons from it. What culture remains in the end. He advises a a a Vy¯sa to compose Bh¯gavatam. N¯rada accuses Vy¯sa that this method is not altogether right. in the beginning. this does not mean that the indirect way is a failure.. Thus this Veda of victory celebrates the all encompassing victory of sacriﬁce. he will get convinced about the futility of wealth and pleasure and leaving them. . he will look for the Lord. tena tyaktena bhu˜j¯ a m¯ grdhah kasyasvidhanam n ith¯ a . Vy¯sa described Dharma. In Bh¯rata. Vy¯sa has adopted the direct method a a in Bh¯gavatam. stating with a bit of a lie. If the method is faultless. Vyasa asks. Even then. But in Bh¯gavatam. the form of aim. This kind view prompted Vy¯sa to a adopt this indirect method. Let us also think a little on the explanation of Veda achieved by Bh¯rata. Why should not righteousness therefore be courted? (KMG). that courting Dharma will a a achieve pleasure. ¯s¯v¯syamidam sarvam yad ki˜ca jagaty¯m jagat i´a a ˙ n a˙ . he says: the subject of Bh¯gavatam is also Dharma. the form of method. Similarly. devoid of a any desire. a great manipulator of false plays. There Vy¯sa adopts the direct a a a method. accepted the curse also saying that even that is his will. Do not covet anything. the eternal Dharma. residing in her as her inner soul. G¯ndh¯ri saw that a a behind the Bh¯rata war were the hands of Krsna. dharmasya hy¯pavargasya n¯rthorth¯yopakalpyate a a a Dharma.
Virtue also cherisheth the cherisher (KMG). ´ i . Do not grieve (KMG). This history is known by the name of Jaya. dedicating the entire wealth. Vair¯gya. It may be possible to establish that the principal message of Bh¯rata is one of a ¯s Dharma of A´rama and Varna. times and situations are evident through other ideals. the heart of Bh¯rata and other works composed by Vy¯sa is also someit¯ a a what like this. Dharma of alms. Anyone can take anything from this treasure. The echo of this mantra is reverberating in the advice given by Sr¯ Krsna to Arjuna: sarvadharm¯n parityajya m¯mekam ´aranam vraja a a . It may a be possible to locate the deﬁnitions. of the tree. progress. . a . s . The embodiment of Dharma is Lord Sr¯ Krsna and its methodology is sacriﬁce. This is the Lord’s pledge. The publications of that Dharma in its various planes. enjoyment of pleasures. relations in society. criticisms. and all other topics will transform suitably to become a a the branches. lead life. that subject will become the tap root and main trunk a a of the great tree of Mah¯bh¯rata. . . iti. The viewer will discover things according to his nature and taste only. If one considers the introduction and conclusion. Viveka..51) a a s a ˙ . Hence jayo n¯metih¯soyam ´rotavyo moksamicchate (Swarg¯rohana Parva 5. R¯jan¯ Dandhan¯ political science.. If an investigation is started taking a subject considering it to be the principal topic of Mah¯bh¯rata.supreme Lord. come to me as thy sole refuge. It is very diﬃcult to conﬁrm that the principal message of Mah¯bh¯rata is this. spiritual knowledge or any such matter. dedicating the entire power given by the Lord to court ´ i . him. a a The status of G¯ a. only this. leaves etc. the way shown here appears to be a vast way. . which is able to include all of them. . It should be heard by everyone desirous of emancipa11 . ..66) Forsaking all (religious) duties. Vy¯sa suggests the all-encompassing a and complete word Dharma as the supreme aim and its way. The message of Bh¯rata is a dharmo raksati raksitah. Even then. supporting texts. human life. Arjuna’s expectation and the hope of mankind. ancient history. a (Gita 18. Just as we worship Ganga using water from Ganga. material a iti. one can see that the subject is the victory of Dharma. .. Each one of us is living in a thought-world of his own. family relations. economics. . given by the Lord to the Lord himself. sub-texts and characters representing these in it. aham tv¯ sarvap¯pebhyo moksayisy¯mi m¯ ´ucah a as . without using any other word with narrow meaning. I will deliver thee from all sins. .
celebrating the victory of Dharma and sacriﬁce. .sacred-texts. Available on the internet at http://www. If the j¯ according to the best of his power. 1988-1991. it occurs in the chapter 124. According to BORI and Gita Press editions. when reborn. . ilakantha commen. follows righteousness from the day of his birth. Anu´¯sana sa Parva of the Southern Recension. Kerala (1989). published by Mathrubhumi.. yadi dharmam yath¯sakti janmaprabhrti sevate a . Republished in the Malayalam book Triveni. happiness without interruption (KMG).. This article was originally published in the Mah¯bh¯rata Souvenir in the year 1968 a a January. It was republished in Prabhuddhakeralam January 1971 issue. 9 v. 12 . pages 99-116. a a ip¯ . If one wants to attain the highest place.. (KMG). (2) The ´loka numbers follow Sr¯ s a a caturdharavam´¯vatamsa sa Delhi: Nag Publish- ´r¯ s imann¯ ilakanthaviracita bh¯ratabh¯vad¯ akhyat¯ a sametam. (3) The ´loka starting ¯lodya cannot be located in the recension with N¯ s a .com/hin/m01/ ´ imanmah¯bh¯ratam.tion. he iva. Translator’s Note: (1) KMG denotes English translation by Kisari Mohan Ganguli. ISBN: 8170811821. . tatah sa puruso bh¯tv¯ sevate niyatam sukham (Anu´¯sana Parva 100. tary. .37) u a sa . Kozhikode. ikay¯ ers. one should extol this history of Jaya. then succeeds in enjoying.