Primary lesson of the Mahabharata

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I was reading through this Telegu/English edition of Sri Nrsimha Priya

brought out from Hyderabad every alternate month. Here is a translation

of Srimad Azhagiya Singar's arulmozhi. Translation by Sri K.

Devanathan.

 

Sriman Narayana - The deity to be meditated upon.

 

We often write in Sri Nrsimha Priya on the supremacy of Sriman Narayana

and the deities subordinate to Him. In the serial on Mahabharata

(Anusasana Parva) there is a reference to the effect that Lord Krishna

and Sage Vyasa glorify therein the greatness of Siva and that there is

no god superior to him. There naturally arises a doubt whether we are

obstinate by writing about the pre-eminence of Lord Narayana. It is not

so. Let us put forth a few questions.

 

Who authored Mahabharata? Was it not Veda Vyasa? Do you know the

commencing shloka of that great epic? Read this:

"Narayanam Namaskruthya Naranchaiva Narothamam I

Devim Saraswatim Vacham tatho jayam Udeerayeth" II

 

Namaskaram is made to Narayana first and this sloka ends with Jayam

(victory) with which the epic is to begin. So it is understood at the

commencement of the Mahabharata that it is Narayana who is apt and

worthy of being worshipped. Let us now see what the final and

concluding verse of this great epic says:

 

"Aalodya sarva-saastraani vicharya cha punah punah I

Idam ekam sunishpannam Dhyeyo Narayano Sada" II

 

Please observe carefully. What does Vyasa Rishi say finally?

"Narayana: Sadah dhyeya:" After a deep study of all the Sastras and

repeated inquiries into their purport, we come to the conclusion that

the deity to be meditated upon constantly is Narayana.

 

Sage Vyasa does not give room for ambiguity as to refer to other deities

like Siva etc. Oh Men! he says, "My statement that Narayana is the

deity to be meditated upon, is not outward or superficial. I have made

repeated study into the purport of all Sastras, had deep knowledge, and

constant investigation over all aspects and have finally come to the

conclusion that Narayana is the supreme deity to be worshipped. Hence

nobody can question this nor is there any room for doubt.

 

That none can shake the import, fact and substance of his statement is

amply clarified by Vyasa Himself. We would again and again get inspired

by his judgement and conviction. Idam ekam sunishpannam - This is a

matter clearly resolved. Let us look into his (Vyasa's preceding sloka:

 

"Satyam Satyam punah Satyam Uddhrtya bhujam uchayate I

Vedaat Sastram Param naasti na divam Kesavaat param" II

 

Even before giving explanation for his Siddhanta, Sage Vyasa does not

want anyone to question or suspect the underlying meaning or definition

of his statement. Hence, he raises his arms, in affirmation and solemn

pledge to proclaim the truthfulness of what he is about to state. What

does he tell?

 

"Raising up my arms, I declare on oath that there is no scriptural text

greater than the Veda, and no deity superior to Kesava. Again and

again, this true, is true, is true."

 

Veda is eminent scripture. Kesava is eminent God. Kesava is another

glorified name for Narayana. How is this work Kesava derived? Siva

himself answers in a sloka in Harivamsa:

 

Ka iti BrahmaNo nAma Isoham sarvade hinAm,

avAm tvAngasambhuthou tasmAt KesavanAmavAn II

 

Siva tells thus in praise of Kesava: "Ka refers to Chaturmukha Brahma.

Isan denotes myself (Siva). We both were created from your (Bhagavan's

) body. Hence, you are Kesava (Ka+Isa). Please think and weigh. When

Siva Himself says that he was created by Kesava. How could he become

Eswara to all? That he is Iswara to other beings subordinate to him can

perhaps be correct. These affirmations are enough to prove the point of

Veda Vyasa that Narayana is the Supreme, being above all other deities.