Determination of the Purport of the Mahābhārata 1.2

Thus ends the first chapter, named "Determination of the Purport of All Scriptures", in the Determination of the Purport of the Mahābhārata composed by the venerable Ānandatīrtha, disciple of the revered feet.
Now begins the second chapter:
(Recovery of the texts)
Oṃ! Victorious is Hari, inconceivable, the sole object of worship for all the gods, the supreme guru, bestower of desired attainments to the virtuous, / an ocean of the multitude of all auspicious qualities, eternally free from defect, lotus-eyed, the consort of Śrī, who grants honour to us.

In the previous chapter, the supreme, divine determination of the scriptures was declared; / the statements of the venerable Mahābhārata are ascertained through these alone.

In some places they interpolate into the texts, in other places they omit;
in some places they transpose, or due to negligence render differently in others. | 2.3

Even texts that are not lost are confused in every way;
and almost all are lost, so that not even a ten-millionth part remains. | 2.4

When even the text is thus agitated, how much more so its meaning, difficult even for gods to grasp?
Thus, in the Kali age, when things were so confused, impelled to determine [the truth], | 2.5

By Hari, knowing through His grace, I speak determinations,
fully understanding other treatises and the Vedas through His grace; | 2.6

Having also examined distinct varieties of texts in country after country,
just as the Blessed Vyāsa, the Lord, the immediate Nārāyaṇa, | 2.7

Spoke in the Bhārata and other works, so I shall speak according to His intention,
in brief, the meaning of all treatises, following the meaning of the Bhārata;
for the Bhārata is proclaimed to be the determination of all treatises. | 2.8

“Formerly, the Bhārata and all the Vedas were placed on a scale
by all the gods, beginning with Brahmā, accompanied by the sages;
and there, by Vyāsa’s very command, the Bhārata outweighed [them all]. | 2.9

Because of its greatness and its heaviness, it is called the Mahābhārata;
he who understands this etymology is freed from all sins.” | 2.10

For the determination of all treatises, illustrated with examples,
is made in the Bhārata; for the subjection of Brahmā and the others to Viṣṇu is demonstrated [there], | 2.11

Since Bhīma and the others are properly stated to be subject to Kṛṣṇa;
and Viṣṇu is declared to be the giver of knowledge and the giver of fame to all, | 2.12

Since in the form of Vyāsa He related their fame in the Bhārata,
and He is the giver of knowledge to Śuka and the others who embody Brahmā, Rudra, and the rest. | 2.13

And [Vāyu] is declared greater than the gods—even greater than Śeṣa and Rudra—
and dearer to Viṣṇu than all, through the example of Bhīma; | 2.14

For Māruti is the principal instrument of Viṣṇu, who removes the burden of the earth,
precisely by slaying [Jarāsandha] the king of Magadha and others, and by slaying Duryodhana. | 2.15

Whoever is superior in strength among kṣatriyas, he is the highest,
if he is an instrument in the works of Viṣṇu solely through devotion to Him, and not otherwise; | 2.16

Provided that strength is natural: if it is due to boons, weapons, and the like, it is otherwise;
and if it is caused by the possession of another, that strength belongs indeed to that other. | 2.17

Among gods, only the strong possess devotion and knowledge, not otherwise;
and he alone is dear to Viṣṇu, but in no other way whatsoever. | 2.18

Therefore, whoever is superior in strength is also superior in attributes;
for strength is evident in a kṣatriya and is recognized by superficial observers, | 2.19

Whereas attributes like knowledge are recognized by subtle observers;
therefore, where there is strength, there higher attributes are to be understood, | 2.20

Only among the gods, not among others who oppose Vāsudeva.
Even in castes other than kṣatriyas, strength is the criterion where Keśava
is engaged in destroying the wicked, and likewise in the work of knowledge. | 2.21

In other cases, knowledge alone is the criterion for brāhmaṇas,
and strength for kṣatriyas; and all are instruments of Viṣṇu’s work. | 2.22

In forms such as Kṛṣṇa and Rāma, Janārdana acts through strength;
in forms such as Datta and Vyāsa, the Lord likewise acts through knowledge. | 2.23

Matsya, Kūrma, and Varāha, Narasiṃha, Vāmana, and Bhārgava Rāma,
Rāghava, Kṛṣṇa, Buddha, and Kṛṣṇa Dvaipāyana, | 2.24

Kapila, Datta, the two Ṛṣabhas, Śiṃśumāra, the son of Ruci,
Nārāyaṇa, Hari, Kṛṣṇa, the Ascetic, and Manu, | 2.25

Mahīdāsa, Haṃsa, the female form [Mohinī], the horse-headed Hayagrīva,
and likewise Vaḍavāmukha, Kalki, and Lord Dhanvantari— | 2.26

These and others are pure Viṣṇu; there is no difference whatsoever among them,
nor is there any distinction in any attributes, such as strength, knowledge, and the rest. | 2.27

Śrī, Brahmā, Rudra, and Śeṣa, Garuḍa and Indra, and Kāma,
Kāma’s son Aniruddha, Sūrya, Candra, and Bṛhaspati, | 2.28

Dharma, their wives, Dakṣa and the other Manus,
the sons of Manu, the sages, Nārada, and Parvata, | 2.29

Kaśyapa, Sanaka and his brothers, Agni and the other gods,
Bharata, Kārtavīrya, Pṛthu and the other universal monarchs, | 2.30

Gaya, the three brothers of Lakṣmaṇa, the son of Rohiṇī [Balarāma],
Pradyumna the son of Rukmiṇī, and his son Aniruddha, | 2.31

Nara, Arjuna, and others possess a special presence of Hari;
and Vālin, Sāmba, and others possess a partial presence of Hari. | 2.32

Therefore, when Hari, in the forms of Rāma and Kṛṣṇa, was engaged through strength,
Hanūmān and Bhīma were His intimate companions, accomplishing His tasks. | 2.33

Since Vāyu is of the nature of Brahmā, he attained the status of Brahmā in the past;
no one other than Vāyu attains the status of Brahmā, therefore he is that very [next Brahmā]. | 2.34

Where there is [auspicious] beauty, there are attributes such as devotion constantly in women;
for beauty is visible and manifest to superficial observers; | 2.35

Since devotion and other qualities in women usually cannot be directly known,
therefore it is established: those who have beauty have the qualities of devotion and the rest. | 2.36

And that natural beauty is endowed with the thirty-two bodily marks;
a mere body lacking these marks is never a cause of [attributing] qualities. | 2.37

The beauty of demonesses, being due to boons and the like, is a mere body;
it lacks the marks, and therefore they have no devotion whatsoever. | 2.38

Therefore, noble in beauty and qualities as Jānakī, Rukmiṇī,
and Satyabhāmā, Śrī is considered supreme above all. | 2.39

Then after her Draupadī is superior to all [women] in beauty;
she was a direct instrument of the Lord in removing the burden of the earth, just like Bhīma. | 2.40

Bhīma was both the slayer and the cause of enmity against wicked people;
Draupadī was the cause of enmity, and therefore she is next after Bhīma. | 2.41

Baladeva is next after [her], and after him Arjuna,
because of the presence of Nara; otherwise, Aśvatthāman would come after, and then the others. | 2.42

Like Balarāma are Jāmbavatī and the other six [queens], then Revatī,
Lakṣmaṇa is after Hanūmān, then Bharata and Vālin,
Śatrughna is after [them], and Sugrīva and the rest are lower still. | 2.43

The work of Rāma which was not fully performed in the past according to their capacity,
that work was fulfilled completely for Kṛṣṇa by Arjuna and the others. | 2.44

Those who did more there [as Rāma's servants] did less here [for Kṛṣṇa]; / and Karna and others, who did more in the two manifestations, / like Vivida and others, later acted in opposition to Hari. | 2.45

For in these two manifestations the determination of all [beings] was made: / whatever good or bad was left undone in these two / is nowhere fulfilled elsewhere; therefore the determination is right here. | 2.46

Because Kṛṣṇa comes later, the determination is distinguished in him, / since the Mahābhārata was composed based upon this manifestation. | 2.47

Even the story of Rāma is told in this [work] in the Mārkaṇḍeya-samāsyā; / therefore, what is not stated in the Mahābhārata does not exist anywhere at all; / what is stated here is not properly exemplified in all [other] scriptures." | 2.48

All this and more was spoken by Hari himself in the Brahmāṇḍa [Purāṇa]; / the praise of the Mahābhārata was also spoken in the Mārkaṇḍeya [Purāṇa]: | 2.49

"Just as Vyāsa is foremost among the deities, the brāhmaṇa among two-footed beings, / just as the thunderbolt among weapons, and barley among herbs, / so the Mahābhārata is the best among all scriptures." | 2.50