Chapter 2: The Glory of Mahābhārata

 

Even the sarvajna (omniscient) ganeśa took time to ponder over the inner meaning, bhagavān vyāsa continued to compose other verses in great abundance. [1.1.119 KE, 1.1.83 MND]

The wisdom of this work, like unto an instrument of applying collyrium, has opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispels the darkness, so does the Mahābhārata, by its discourses on dharma, artha, kama, mokṣa dispel the ignorance of men. As the full moon by its mild light expands the buds of the waterlily, so this Purana, by exposing the light of the Sruti illumines the intellect. By the lamp of itihāsā, which removed the darkness of ignorance, the whole of nature is properly and completely illumined. [1.1.84-87 MND]

atropaniṣadaṁ puṇyāṁ kr̥ṣṇadvaipāyano abravīt.[1.1.191a CE]

vidvadbhiḥ kathyate loke purāne kavisattamaiḥ - [1.1.279 KE]

kr̥ṣṇa dvaipāyana composed this upaniṣad, riding upon the prevalent katha (of the time) and it has been revealed to the world by vidvān and kaviḥ, in the respective puranas composed by them.

bhāratādhyayanāt puṇyād api pādam adhīyataḥ

śraddadhānasya pūyante sarvapāpāny aśeṣataḥ [1.1.280 KE, 1.1.191]

The focused study of the itihāsa, is an act of purification, in which even if one reads one line of a verse with śraddha, all his pāpam is purged.

devarṣayo hy atra puṇyā brahmarājarṣayas tathā

kīrtyante śubhakarmāṇas tathā yakṣamahoragāḥ

bhagavān vāsudevaś ca kīrtyate ’tra sanātanaḥ

sa hi satyam r̥taṁ caiva pavitraṁ puṇyam eva ca - [1.1.192, 193 CE, 1.1.281-282 KE]

In this itihāsā devas, devarṣis, taintless brahmarṣis and rajarṣis of holy deeds, have been extolled about and the yakṣas and great uragā (i.e. Nagas) have been spoken of. Herein has been sung the glories of eternal bhagavān vāsudeva – the absolute truth (satyam), the universal law (r̥taṁ), purifying essence (pavitraṁ), and punyam.

śāśvataṁ brahma paramaṁ dhruvaṁ jyotiḥ sanātanam

yasya divyāni karmāṇi kathayanti manīṣiṇaḥ [1.1.194 CE, 1.1. 283 KE]

In this itihāsa is described the sāśvatah brahma (eternal brahman), the transcendental changeless eternal light of consciousness, whose divine actions (in the form of avatāraḥ), the wise ones (manīṣiṇaḥ i.e. possessed of viveka), describe.

yat tad yativarā yuktā dhyānayogabalānvitāḥ

(yam dhyāyanti sadā muktaḥ dhyānayogabalānvitāḥ.)

pratibimbam ivādarśe paśyanty ātmany avasthitam [1.1.197 CE, 1.1.285/6 KE]

(In this itihāsā, has been described) That (Supreme Being) which the foremost yogis, ever free from ignorance (therefore free from desire and actions) endued with the balam of intense dhyāna, behold within, as clearly as the image reflecting on a (taintless) mirror.

śraddadhānaḥ sadodyuktaḥ satyadharmaparāyaṇaḥ

āsevann imam adhyāyaṁ naraḥ pāpāt pramucyate- [1.1.198 CE, 1.1. 287 (286) KE]

"One always imbued with śraddha and dhānaḥ, and constantly devoted to dharma on reading this section is completely freed from pāpam (pāpāt pramucyate)

anukramaṇim adhyāyaṁ bhāratasyemam āditaḥ

āstikaḥ satataṁ śr̥ṇvan na kr̥cchreṣv avasīdati

ubhe saṁdhye japan kiṁ cit sadyo mucyeta kilbiṣāt

anukramaṇyā yāvat syād ahnā rātryā ca saṁcitam [1.1.199-200 CE, 1.1. 288/289 KE]

The āstika (one endowed with śraddha) who constantly hears (studies) this section of the Bharata, called the anukramanika (introduction), from the beginning, does not fall into difficulties. The man repeating any part of the anukramanika in the two sandhyā, is freed from the pāpam contracted during the day or the night.

bhāratasya vapur hy etat satyaṁ cāmr̥tam eva ca

navanītaṁ yathā dadhno dvipadāṁ brāhmaṇo yathā – 1.1.201 CE

āranyakam cha vedebhya ouṣadhibyo amritam yathā – 1.1.290 KE

hradānām udadhiḥ śreṣṭho gaur variṣṭhā catuṣpadām

yathaitāni variṣṭhāni tathā bhāratam ucyate – 1.1.202 CE

Satyam (Changeless eternal truth, i.e. Brahman) and Amritam (immortality, i.e. eternal Brahman) is the very nature and form of Mahābhārata. Just like, butter is the essence of curd, brāhmana (i.e. one devoted to Vedā/Brahman), is the cream of all those who walk (i.e. among humans in general), āranyaka (replete with upāsana and jnāna tattvam) are the essence of vedās, herb of immortality (i.e. like sanjeevani) is the best among all herbs, as ocean is the most eminent among all receptables of water and cow is the holiest among all the four-footed ones, the Mahābhārata is the foremost among itihāsā.

itihāsapurāṇābhyāṁ vedaṁ samupabr̥ṁhayet

bibhety alpaśrutād vedo mām ayaṁ pratariṣyati- 1.1.204 CE, 1.1.293 KE

With itihāsā and purana as the aid, one must proceed to interpret the veda. The veda is afraid of one of little understanding (i.e. devoid of study of Mahābhārata), lest he proceed to interpret the vedas.

yaś cemaṁ śr̥ṇuyān nityam ārṣaṁ śraddhāsamanvitaḥ

sa dīrgham āyuḥ kīrtiṁ ca svargatiṁ cāpnuyān naraḥ - 1.1.207 CE

One who with reverence daily listens to this sacred work acquires long life, renown and ascends to svarga.

Thus does the Mahābharata starts with sauti paurānika introducing the great kāvyam-itihāsa-purāna to us.

Further Mahābhārata also says

artha śāstram idaṁ puṇyaṁ dharma śāstram idaṁ param

mokṣa śāstram idaṁ proktaṁ vyāsena amitabuddhinā – 1.56.21 CE

It is punya artha śāstram and It is the highest dharma śāstram. This is also a mokṣa śāstram expounded by vyāsa of immeasurable intelligence.

śarīreṇa kr̥taṁ pāpaṁ vācā ca manasaiva ca

sarvaṁ tat tyajati kṣipram idaṁ śr̥ṇvan naraḥ sadā -  1.56.23 CE

One who listens to Mahābhārata, escapes very quickly from all pāpam that are committed through actions, thoughts, or speech.

bhāratānāṁ mahaj janma śr̥ṇvatām anasūyatām

nāsti vyādhibhayaṁ teṣāṁ paralokabhayaṁ kutaḥ - 1.56.24 CE

One who hears this Mahābhārata, devoid of asūya (i.e. seeing fault where none exists), will not be afflicted by fear of vyādhi (disease) in this world, what to speak of fear of other world (i.e. post death).

dhanyaṁ yaśasyam āyuṣyaṁ svargyaṁ puṇyaṁ tathaiva ca

kr̥ṣṇa dvaipāyanenedaṁ kr̥taṁ puṇyacikīrṣuṇā - 1.56.25 CE

kīrtiṁ prathayatā loke pāṇḍavānāṁ mahātmanām

anyeṣāṁ kṣatriyāṇāṁ ca bhūridraviṇatejasām  - 1.56.26 CE

yathā samudro bhagavān yathā ca himavān giriḥ

khyātāv ubhau ratnanidhī tathā bhāratam ucyate - 1.56.27 CE

Śri kr̥ṣṇa dvaipāyana in a desire to do good composed this to bless (all with) wealth, fame, long life, svargam, punyam even as he spread in the world the fame of the mahatma pāndavās and of the other kṣatriyās who were rich in possessions as well as glory. Just as our lord the ocean and Mount Himalaya are both famous treasuries of jewels, so they say, is Mahābhārata.

vaṁśamāpnōti vipulam lōke pūjyatamō bhavet

yōadhīte bhāratam punyam brāhmanō niyatavrataḥ .. - 1.62.34 - KE

chaturo vārśikān māsān sarvapāpaiḥ pramuchyate

vijneyaḥ sa cha vedānām pārago bhāratampatan .. - 1.62.35 - KE

One acquires large family and becomes respected in the world. The brāhmana, who reads the holy bhārata, regularly – for the four rainy months of the year, is cleansed of all pāpam. One who has read the bhārata, may be regarded as one who has studied the vedas.

 

devā rājarśayo hyatra punyā brahmarśayastatā .

kīrtyante dhūtapāpmānaH kūrtyate keśavastathā .. - 1.62.36 - KE

bhagavāMshchāpi devesho yatra devI cha kIrtyate .

anekajanano yatra kārtikeyasya sambhavaḥ .. - 1.62.37 - KE

brāhmaNānāM gavāM chaiva māhātmyaM yatra kIrtyate .

sarvaśrutisamūho ayaM śrotavyō dharma buddhibhiḥ .. - 1.62.38 – KE

This work presents an account of the gods and royal sages and sacred regenerate Rishis, the sinless Kesava; the god of gods, Mahadeva and the goddess Parvati; the birth of Kartikeya who sprang from union of Parvati with Mahadeva and was reared by many mothers; the greatness of Brahmanas and of cows. This Bharata is a collection of all the śrutis, and is fit to be heard by every virtuous person.

[1.62 ślōkas KE translation below]

He that causes even a single foot of this poem to be heard by Brahmanas during the performance of a śrāddha, makes that śrāddha inexhaustible, the Pitris becoming ever gratified with the articles once presented to them. The pāpam that are committed daily by our senses or the mind, those that are committed knowingly or unknowingly by anyone, are all destroyed by hearing the Mahābhārata. The history of the exalted birth of the Bhārata princes is called the Mahābhārata.

The sage Śri kr̥ṣṇa dvaipāyana completed his work in three years. Rising daily and purifying himself and performing his ascetic devotions, he composed this Mahābhārata. Therefore, this should be heard by Brāhmanas with the formality of a vow. He who recites this holy narration composed by kr̥ṣṇa dvaipāyana for the hearing of others, and they who hear it, in whatever state he or they may be, can never be affected by the fruit of deeds, good or bad. The man desirous of acquiring virtue should hear it all. This is equivalent to all itihāsā, and he that hears it always attains to purity of heart. The gratification that one derives from attaining to heaven is scarcely equal to that which one derives from hearing this holy history. The virtuous man who with reverence hears it or causes it to be heard, obtains the fruit of the rājasūya and the aśvamedha. The Bhārata is said to be as much a mine of gems as the vast Ocean or the great mountain Meru. This history is sacred and excellent, and is equivalent to the Vedas, worthy of being heard, pleasing to the ear, cleansing us of pāpam, and virtue-increasing. O monarch, he that giveth a copy of the Bharata to one that asks for it doth indeed make a present of the whole earth with her belt of seas. O son of Parikshit (i.e. janamejaya), this pleasant narration that giveth virtue and victory I am about to recite in its entirety: listen to it. The sage kr̥ṣṇa dvaipāyana regularly rising for three years, composed this wonderful itihāsā called Mahabharata. 

dharme cārthe ca kāme ca mokṣe ca bharatarṣabha

yad ihāsti tad anyatra yan nehāsti na tat kva cit – 1.56.33 CE

O bharatarṣabha, whatever is spoken about dharma artha kāma mokṣa may be seen elsewhere; but whatever is not contained in this is not to be found anywhere.

This study of Lord Śiva in Mahābhārata would be properly done when we take to heart the importance of the Mahābhārata first. Hence, we spent time looking at few ślokās in the Ādi parva highlighting the glory of Mahābhārata first.

The Mahābhārata gives an account of how the one Being – called Viṣnu and Śiva, manifested into various forms – starting with Brahma. From Brahma sprung forth the visible universe starting with the deities. In that process Lord Śiva manifested Himself into eleven forms (1.60.2 CE) mr̥gavyādha, śarva, nirr̥ti, ajaikapād, ahirbudhnyaḥ, pinākī, dahana, Iśvara, kapālī, sthāṇu & bhava. There are several accounts of the 11 rudrā in Mahābhārata itself.  In Parvā 13 – anuśāsana parva – the 11 rudras are mentioned as - ajaikapād ahirbudhnyaḥ pinākī aparājitaḥ rtaḥ pitrūpa maheśvaraḥ, vr̥ṣākapiḥ, śaṁbhu, havana and īśvaraḥ ~ 13.255.13/14 KE.  

Next chapter we shall study the divine origins of the principal characters, from the standpoint of Lord Śiva leela.

Postscript: Reflection

dharme cārthe ca kāme ca mokṣe ca bharatarṣabha

yad ihāsti tad anyatra yan nehāsti na tat kva cit – 1.56.33 CE

O bharatarṣabha, whatever is spoken about dharma artha kāma mokṣa may be seen elsewhere; but whatever is not contained in this is not to be found anywhere.

We saw this ślōkā mentioned earlier. The confidence of Mahābhārata that shines forth in the utterance of this ślōkā, stems from the innate truth that Mahābhārata is the Panchamaveda.  Just like veda with its karma kānda guides us in the pursuit of dharma, artha, kāma; with its jnāna kānda that guides us to mokṣa. So just like Veda’s sphere of authority and guidance, spans all aspects of life, Mahābhārata is no different.

In the absence of veda, the knowledge of the infinite nature of the Self as nitya śuddha buddha mukta parameśvara svarūpam, cannot dawn on us. Also, in the absence of veda, the knowledge of how to pursue kāma and artha optimally and effectively, by minimizing suffering (to the extent possible) cannot be known as well.

The knowledge revealed in jnāna kānda (i.e. brahmavidya) leads us to absolute cessation of suffering also called niḥśreyasa or mokṣa. This brahmavidya also gives us complete picture of life, so that even if we don’t internalize the brahmavidya, to the extent needed to attain niḥśreyasam or mokṣa – it can still lead us to abhyudayam (i.e. holistic well being while engaged in path of action, sanctioned by vedas).

Śri Śankara in the Gitābhāṣyam says “prāṇināṃ sākṣād abhyudaya niḥśreyasa hetur yaḥ sa dharma” – implying Dharma in its totality encompasses both abhyudaya & niḥśreyasa. While abhyudayam is a state of well being guaranteed and guided by Vedam for those in the path of action, characterized by sense of doership (i.e. in pravrrti mārga), the niḥśreyasa is for those who transcend the path of action and sense of doership due to being established in one’s Infinite nondual nature beyond all ignorance and its effects (namely desire, action, effects, etc.).

Mahābhārata is a commentary on human society which struggles with its inherent demons – namely desire dominated discourse, which subverts dharma. Yet it guides us from where we are into the next level attainable. From karma/dharma braśta (one who severs ties to dharma e.g. Duryōdhana) to karmaTa (i.e. someone who strictly adheres to Dharma like Yudhisthira); from karmaTa (Arjuna before Gitāśravanam) to karma yōgi (i.e. post gitāśravnam Arjuna undertakes war, with īśvarārpaṇa buddhi and īśvara-prasāda buddhi); from karma yōgi to Jnāni/Bhaktā (i.e. like Uddhava / Vidhura). Thus Mahābhārata encompassed all walks of life for people of diverse disposition. In many ways, it’s a mirror which prompts us to walk the path of dharma, without diluting the highest ideal and yet empathetically pulling us one level at a time.