@pranasutra avare, not many seem to consider the fact that Sri Adi Sankara Bhagavatpada wrote a succinct summary of the Mahabharata's philosophy under the title 'Vedavyasa paksha' aka 'Bharata paksha'. The philosophy of Mahabharata is expounded by the acharya in 66 slokas - 1

in the 11th chapter of 'Sarva Siddhanta Sangraha'. The very first verse states that Bharata is written according to Sankhya and that it is in agreement with all shastras. Sankhya division of the world into prakrti and purusha is mentioned - 2

It is held that the 3 gunas of prakrti form the reason for bandhana of the purusha (as Gitacharya says). The characteristics of Sattva, Rajas & Tamas dominated persons are mentioned. The characteristics of the 5 bhutas as well as 5 tanmatras are explained as well. - 3

After description of the gunas and prakrti in detail, from the 47th sloka, creation is mentioned. The Bharata mata as per Sankaracharya is Seshvara Sankhya (much like Gita - its shiromani). It is said that 4-fold Vishnu (Pancaratra) created the 4 varnas based on gunas - 4

Then it is said that in each varna, people of all guna-types are found. And thus, a person from any varna can attain moksha and thus Sri Vyasa has accordingly given the way for moksha to anyone who is interested & follows the right path - 5

It is also stated that those brahmanas who failed to live up to the tough ideals were pushed into kshatriya, vaishya and shudra varnas according to their guna, duty and livelihood. Mere birth doesnt guarantee brahmanatva - 6

Not to worry though. Vishnu is the sole giver of moksha to all beings in the world - be it even daitya and rakshasas. No one worthy is denied moksha by Him. He even gave moksha to a rakshasa named Pundarika who worshipped Him through hatred. Such are His mysterious ways - 7

By following the paths according to their gunas, everyone can attain the one and only Vishnu. So, one need not worry that he is not born in a particular varna or clan. - 8

It is Vishnu alone who takes the form of Brahma, Vishnu and Shiva by adopting influence of rajas, sattva and tamas respectively for srishti, stithi and laya (creation, preservation/sustenance and destruction) - 9

While dharma is the paksha of all devas; the asuras, rakshasas, pishacas and the like take the paksha of adharma influended by rajas and tamas (thus, we should strive for sattva - to stand by dharma). - 10

If one wishes to obtain jnana, he should worship Shiva; for wealth, Agni; for health, Surya and for moksha, Janardana (Vishnu). It is ordained that each should follow his duty - be it asura or deva. Karma yoga is enjoined - 11

Just as all yagnas lead to Vishnu, similarly rajasa and tamasa people can also attain Him through worship of Brahma and Rudra as well. Vishnu blesses those who follow their correct paths of duty. Moksha is obtained thru own duty while other duties are dangerous/fearful - 12.

Again we see a statement of Gita being emphasized here. Svadharme nidhanam shreyaH, paradharmo bhayAvahaH - the last paada is repeated by the acharya here. Karma yoganusara bhakti combined with Sankhya philosophy is seen as Bharata dharma by Bhagavatpada - 13

He ends the section with the words - The one and only Supreme Vishnu bestows blessings on devas, asuras and rakshasas (all sorts of beings) according to their gunas as part of his leela (Gita vakya that all devas r His forms and He is the sole deity who blesses through them). -14

Karma yoga and bhakti on a Sankhya foundation is seen as the paksha of Bharata as per Vedavyasa - according to Bhagavatpada. Gita vacanas on karma yoga and Vasudeva being the sole bestower of all boons as well as mokshadata is repeated firmly here. - 15