Shloka 42
Adhyaya 4 — Jaimini Meets the Dharmapakshis: Four Doubts on the Mahabharata and the Opening of Narayana Doctrine
प्रवक्ष्यामो मतं कृत्स्नं व्यासस्याद्भुतकर्मणः ।
येन भारतमुद्दिश्य धर्माद्याः प्रकटीकृताः ॥
pravakṣyāmo mataṃ kṛtsnaṃ vyāsasyādbhutakarmaṇaḥ |
yena bhāratam uddiśya dharmādyāḥ prakaṭīkṛtāḥ ||
ನಾವು ಅದ್ಭುತಕರ್ಮನಾದ ವ್ಯಾಸನ ಸಂಪೂರ್ಣ ಅಭಿಪ್ರಾಯ ಮತ್ತು ಸಿದ್ಧಾಂತವನ್ನು ಸಮ್ಯಕವಾಗಿ ಪ್ರಕಟಿಸುವೆವು; ಮಹಾಭಾರತವನ್ನು ಉದ್ದೇಶಿಸಿ ಧರ್ಮಾದಿ ಪುರುಷಾರ್ಥಗಳು ಪ್ರಕಾಶಿತವಾದವು.
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FAQs
The verse frames the Mahābhārata as a deliberate vehicle for revealing dharma (and the allied aims/teachings). Ethically, it asserts that great narratives are not mere history but structured guidance for right conduct and human flourishing, with dharma placed first as the orienting principle.
This is primarily a framing, ‘śāstra-prayojana’ (statement of purpose) passage rather than a direct pancalakṣaṇa unit. Indirectly, it supports the Purāṇic function of teaching dharma alongside cosmological and genealogical materials; it is best classified as part of the Purana’s upodghāta (introductory matter) rather than sarga/pratisarga/vaṃśa/manvantara/vaṃśānucarita proper.
Vyāsa ‘of wondrous deeds’ symbolizes inspired transmission: the seer organizes vast, conflicted human experience (the Bhārata) into a clarified revelation of dharma and the higher aims. Esoterically, the ‘making manifest’ (prakaṭīkṛta) implies that dharma is not invented but unveiled—recognized through disciplined listening (śravaṇa) and reflection upon sacred narrative.