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Benefits of Reading the Mahabharata

reading

Note: In this post, Sauti explains the benefits of reading the Mahabharata.

The study of the (Maha)Bharata is an act of worship. Those who read even a bit of this story with true belief have their sins purged away. This epic mentions devas, devarishis, and immaculate brahmarishis of good deeds. It also speaks of yakshas and great uragas (nagas). It describes the eternal Vasudeva possessing the six attributes. He is the true and just, pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds are recounted by the wise and learned. From him has arisen the non-existent and existent-non-existent universe that has within it, principles of creation, progression, birth, death, and rebirth.

The overseeing spirit of nature, which partakes of the attributes of the five elements, has also been discussed. Also discussed is Purusha, who is beyond any titles. 

The foremost yatis, who have immense power of meditation and tapas, and are exempt from common destiny, dwell in their hearts beholding an image as a reflection in a mirror. This image is also discussed in the Mahabharata.

A devoted person who has faith and lives a virtuous life, is freed from sin by reading this introduction. If such a person listens to this section being recited, he does not fall into any difficulty. The person who repeats any part of this section during the two twilights is freed from the sins they may have committed during the day or the night. This section of the epic is like truth and nectar, and this entire epic (The Mahabharata) is the most refined of all histories. It is similar to what butter is to curd or what a brahmana is to two-legged creatures or what the Aranyaka is to the Vedas.

People offer food and drink to their ancestors during shradha. However, when that offering is combined with causing even a part of this epic to be recited to the brahmanas, their offering to the ancestors increases manifold and becomes inexhaustible.

The Vedas are explained with the help of itihaas (history) and Puranas. However, the Vedas are afraid of people with half information who may misrepresent their knowledge. The learned person who recites this fifth Veda (the Mahabharata) receives many advantages. This act can cleanse many sins including the sin of harming the embryo. Reading the introduction of the epic is similar to reading the entire epic. The person who listens every day to this sacred work with reverence acquires a long life, fame, and ascends to heaven.

In ancient days, the celestials wanted to determine which among the Vedas and this epic (the Bharata) was more important. When they weighed the qualities of all four Vedas on one side and the Bharata on the other, they found that the Bharata was of greater importance in comparison to all the four Vedas with their profound mysteries. From that time, this epic has been known as the Mahabharata (the great Bharata). It is considered to be of immense importance in both the quality and depth of its content. It is said that the person who understands the true meaning of the Mahabharata is saved from all sins.

Tapa is innocent. The study of scriptures and various subjects is harmless. The rules that the Vedas prescribe for all the tribes are harmless. The acquiring of wealth through hard work is harmless. However, they become harmful and the source of evil when they are misused.

Note: I want to take this opportunity to mention a concept that I have come across in recent times. It’s called transformative reading or therapeutic reading. 

You might be surprised to know that the ancient Greeks considered Aristotle’s literature to be medicine for the soul. King Ramses of Egypt: a pharoah who lived between 1303–1213 BC, built a library that he called “House of Healing for the Soul.” 

Doctors, in the 1800s prescribed books along with medicines to their patients, and soldiers returning from World War I read books to overcome war trauma. Caroline Schroder, a researcher of this topic, added that characters from literature influence readers who identify with them.

The Auroville Mother, Sri Aurobindo’s spiritual consort, used to say that reading Sri Aurobindo’s works can cause a transformation of the entire being over a period of time. I believe this is true for any literature that is written from a higher consciousness and without doubt, The Mahabharata has been written from a state of extremely high consciousness.

Acknowledgments:

  1. Image credit: Ying Ge on Unsplash

Table of Contents

Previous: Sanjaya Consoles Dhritarashtra

Next: The Story of Samanta Panchaka

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A Very Brief Summary of the Mahabharata

Mahabharata scroll

Note: In the previous post, Sauti compared the Mahabharata to a tree. In this post, he outlines a brief summary of the Mahabharata. Sauti provides several summaries of the epic one after another, beginning with this one, with each summary going into greater detail. As a reader, I find the summaries very useful because they give me a bird’s eye view of the whole epic before it begins. Without the summaries, it is very easy to get lost in the various stories and stories within stories that adorn the Mahabharata. 

These words are spoken by Sauti to the ascetics in Naimisha Forest. He begins this summary with King Pandu.

After subduing many kingdoms with his wisdom and prowess, King Pandu left his kingdom to live in a certain forest with the Munis. He spent his time hunting animals and imbibing wisdom from the sages. One day, while hunting, he killed a stag that was coupling with its mate. The stag cursed hunter. This curse brought severe misfortune upon Pandu and it served as a warning to his sons about the correct conduct of princes. 

Because of the curse, Pandu had to abstain from having a physical relationship with his wives, Kunti and Madri. Therefore, in order to have children, his wives embraced the Gods: Dharma, Vayu, Sakra (Indra), and the Ashwin twins. The five sons, born of celestial fathers, grew up under the care of two mothers. They were also surrounded by ascetics and holy people in the sacred groves of the forest.

After Pandu died, those ascetics took the five children to King Dhritarashtra. The sons of Pandu, who had till now lived as brahmacharis with their hair tied in knots on their heads, followed the ascetics to Hastinapur. There, the ascetics addressed Dhritarashtra and said, “these are our students. They are like your sons. They are the Pandavas.” And saying this, the ascetics disappeared.

When these boys were introduced as the sons of Pandu, the distinguished citizens of the kingdom shouted with joy. The remaining citizens were divided. Some agreed that they were indeed the sons of Pandu while others disagreed. A few wondered how could they be Pandu’s sons when the latter had been dead for such a long time. 

In any case, all the citizens welcomed them to Hastinapur and said: “The family of Pandu has come to us through divine intervention! Let their welcome be announced!” 

After the voices of the citizens ceased, the invisible spirits applauded the Pandavas and caused every point of heaven to resound with their celebration. Sweet-scented flowers were showered from the sky along with the sound of kettle drums and conch shells.

Such are the wonderful events that happened upon the arrival of the young princes, who had already studied all the Vedas and several other shastras in the forest. 

In the days that followed, these princes were respected by all and resided in Haspinapur without fear from anyone.

The principal men were pleased with the purity of Yudhishthira, Arjuna’s courage, Kunti’s respectful attention to her superiors, and the humility of the twins: Nakula and Sahadeva. Everyone rejoiced in the heroic virtues of the princes.

Several years later, Arjuna obtained the virgin Draupadi (also known as Krishnaa) at her swayamvara by performing a very difficult feat of archery. After performing that difficult feat, he was greatly respected among the archers of the world. He was also respected on the battlefield, where he appeared like a sun – difficult to behold by his foes. Soon after the wedding, he vanquished all the neighboring kingdoms and tribes to help his eldest brother – Yudhishthira – perform the Rajasuya yagna.

Yudhishthira succeeded in performing the yagna with the help of Vasudeva’s wise advice and the valor of his brothers after they slayed Jarasandha (the king of Magadha) and Shishupal (the last Chedi king). 

Abundant provisions and offerings were made during the Rajasuya yagna and immense transcendent merits were acquired through it. 

Duryodhana also attended Yudhishthira’s yagna. There he saw the great wealth of the Pandavas scattered all around in the form of various offerings, precious stones, gold, and jewels. A great number of cows, elephants, and horses. Garments in exquisite textures, precious shawls, and furs. Carpets made from ranku skin. 

Duryodhan was filled with envy when he saw all this wealth. And then, when he saw the grand assembly hall of the Pandavas, built by Maya danava (the asura architect), he was inflamed with anger. He set out to wander in that assembly hall, but was confused by certain architectural deceptions, and fell into a pond of water. Bhima laughed derisively at Duryodhan when he saw him fall into the water. Sri Krishna was also present when Bhima laughed at his cousin. All this filled Duryodhan with jealousy, anger, and displeasure due to a sense of lack in comparison to the Pandavas.

Duryodhan returned to Hastinapur, with an afflicted mind filled with anger and jealousy. It caused him to become pale, ill, and listless. When King Dhritarashtra learned about his son’s condition, he consented to a game of dice between the Kauravas and Pandavas. The king gave his consent because of his affection for his son, Duryodhan. Krishna was furious when he learned about this game. However, he did nothing to prevent the disputes that arose on the day of the vile game. He ignored the unjustifiable actions of the Kauravas, but in due time, he caused all the kshatriyas to kill each other in a terrible war.

Table of Contents

Previous: Sauti Compares The Mahabharata to a Tree

Next: Dhritarashtra’s Lamentation

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Ugrasrava Sauti Goes to Naimisha Forest

Ugrasrava Sauti narrating the Mahabharata to Saunaka Kulapati and other sages

Om! We utter the word Jaya only after bowing down to Narayana, Nara (the most exalted human), and the Goddess Saraswati. 

Author’s Note: In the Unabridged Mahabharata, the entire epic is narrated by Ugrasrava Sauti (a bard) to the ascetics assembled in Naimisha forest in the hermitage of Rishi Saunak Kulapati. The epic begins with Ugrasrava Sauti approaching the ascetics and engaging in a conversation with them. While conversing, the ascetics ask Sauti to narrate the story of Bharata and the great war that took place at Kurukshetra. That’s how Ugrasrava Sauti begins narrating the epic.

A few more points:

  1. In the following paragraphs, the words ascetics, sages, and rishis are used interchangeably.
  2. Janamejaya was the son of King Parikshit and the grandson of Uttara and Abhimanyu. He is often referred to as a royal sage in the Mahabharata.
  3. Dwija means twice-born. The first birth is the physical birth and the second birth is spiritual.
  4. Dwaipayana-Vyasa is Rishi Ved Vyasa, the composer of the Mahabharata.

One day Ugrasrava Sauti, son of Lomaharshana, and well-versed in the Puranas, humbly approached the great sages who had participated in Saunak Kulapati’s twelve-year sacrifice in the Naimisha forest. The ascetics, keen to listen to Sauti’s marvelous stories, began to call out to Sauti as they saw him approach. Sauti was welcomed with due respect by the sages. Soon, he folded his palms and inquired about the progress of their asceticism. The ascetics offered a seat to Sauti, and after he was rested, one of the rishis asked him where he was coming from and how he had been spending his time. The ascetic wished to know everything in detail.

Location of Naimisha Forest

Note: More details about Naimisha Forest and its importance.

Sauti was well-accomplished in speech. He gave a detailed answer to the assembled sages using words and phrases that were appropriate to their way of life.

Sauti said, “I was at the snake sacrifice conducted by the royal sage Janamejaya. After the sacrifice, I wandered around visiting many sacred water bodies (lakes, rivers, etc) and holy shrines. Then I visited a place called Samantapanchaka. This place, venerated by the Dwijas, was also the site where the battle between the sons of Kuru and Pandu was fought. All the kings of the earth fought in that battle for either of the two sides. 

Keen to meet you, I came here from Samantapanchaka. O sages, all of you are like the great God Brahma to me. O greatly blessed ones, you shine in this place of sacrifice like the solar fire. You have completed the silent meditations and fed the holy fire. And now you sit here without a care in the world. O Dwijas, which stories would you like to hear? Should I tell you stories from the Puranas that contain wise words about religious duty and worldly profit? Or should I narrate to you the actions of illustrious saints and great kings?”

The rishi, who had initially addressed Sauti, answered, “The Purana first composed by the great rishi Dwaipayana-Vyasa is the most eminent narrative that exists. This Purana is highly esteemed by the Gods and Brahmarishis. Its passages have been obtained from the Vedas and possess subtle meaning in a logically combined manner. It includes subjects from several books and is presented in elegant prose. This Purana contains the essence of the four Vedas and its subtlety is clarified by other texts.”

The rishi continued, “We would like to hear that Purana. That history called Bharata composed by the wonderful sage Dwaipayana-Vyasa. That text which is known to dispel evil. We would like to hear it just as it was recited by rishi Vaishampaya at the snake sacrifice of Janamejaya.”

Having heard the rishi, Sauti said, “I bow down to the primordial being Isana who is adored by everyone. Isana is the true incorruptible one: the Brahma, perceptible, imperceptible, and eternal. Isana is both a non-existing and an existing-non-existing being. Isana is the universe and also distinct from the existing and non-existing universe. Isana is the creator of high and low. Isana is ancient, exalted, and inexhaustible. Isana is Vishnu, beneficent and beneficence itself; pure and immaculate. Isana is Hari, the ruler of all faculties and guide of all things moveable and immovable.”

Sauti continued, “I will now recite the sacred thoughts of the great rishi Vyasa, of marvelous deeds, and worshipped by everyone in this assembly. Some bards have already recited this history, some are reciting it now, and yet others will propagate it in the future. This Purana is a great source of knowledge established throughout the three regions of the world. The Dwijas know of this Purana both in its detailed and concise forms. It is a delight of the learned because it is decorated with elegant expressions, human and divine conversations, and many poetic measures.”

Table of Contents

Previous: Introduction

Next: Creation Story of the Universe as Explained in the Adi Parva

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Why Did the Assembled Monarchs try to Slay King Drupada After Draupadi’s Swayamvar?

fight after Draupadi's swayamvar

As we know, King Drupada secretly wanted his daughter, Draupadi, to marry the great archer, Arjuna. Therefore, he devised a challenge for Draupadi’s swayamvara, that could only be completed by Arjuna. The challenge was to string a very heavy bow and shoot down a mark that had been placed high up on specially erected machinery.

Powerful kings and princes had come from near and distant kingdoms to participate in the swayamvara. However, none of them were even able to string the bow, let alone shoot the mark.

Note: Karna was able to string the bow, but was restrained by Draupadi from participating in the challenge.

After everyone else had failed, Arjuna (who was disguised as a brahmana youth) got up, strung the bow in the blink of an eye, and shot down the mark with five simultaneous arrows.

King Drupada was delighted and so was Draupadi. Draupadi got up and approached Arjuna with a white robe and garland. I’ve inserted quotes from Kisari Mohan’s translation of the Mahabharata where he describes the expressions of King Drupada and Draupadi (called Krishna in the quote) after Arjuna shot down the mark.

Yudhishthira and the twins leave the swayamvara to return to the potter’s cottage.

However, the monarchs who had assembled there to participate in the swayamvara were deeply unhappy when Drupada expressed his consent to the marriage. They were kings and princes, and even though they were clearly aware of the rules of the challenge, they considered themselves superior in might and splendour to the brahmana youth who had shot down the mark. They believed themselves to be more deserving of Draupadi.

So strong was their insult and indignation that, after a brief consultation with each other, they made a collective decision to spare the brahmana youth and slay Drupada.

When Drupada saw the kings, with Karna leading them, rush towards him with arms in their hands and hostility on their faces, he was taken aback. He took a step back because he feared for his life, however, the brahmana youths (Bhima and Arjuna), comforted him and prepared to fight the assailants.

Bhima uprooted a tree with his bare hands and stood there to face the threat, while Arjuna readied himself with his bow and arrow.

As the monarchs came near, Karna rushed to fight with Arjuna, and Salya (the king of Madra), rushed to fight Bhima. Duryodhana and a few other kshatriyas had minor skirmishes with the other brahmanas in the audience.

Arjuna, who was already prepared with his bow and arrows, shot a volley of arrows at Karna. So quick and fierce was Arjuna’s attack that Karna fainted. However, he recovered quickly and fought with greater care. Both the archers enveloped each other with a shower of arrows until they became invisible to everyone. Only their words could be heard emanating from a cloud of arrows. Karna fought with all his might, but he could not defeat the brahmana. Astonished, Karna asked the brahmana to reveal his identity. However, Arjuna simply said that he was an ordinary brahmana who had been graced by his teacher in the mastery of Brahma and Paurandara weapons. Karna decided to retreat from the fight thinking that Brahma energy was invincible.

Meanwhile, not too far away, Salya and Bhima fought with their hands and legs. They punched each other with their fists and knees. Sometimes, Salya threw Bhima on the ground and dragged him, while, at other times, Bhima threw Salya on the ground and dragged him. The fight continued until Bhima lifted Salya and threw him with enormous force several metres away. Being both noble and skilled, Bhima threw his opponent with perfect dexterity so as to not hurt Salya much.

The remaining kings were alarmed when they saw Salya on the ground and Karna struck with feat (of his opponent’s Brahma energy). They realised these brahmanas were mighty warriors and decided to stop fighting. They agreed, among themselves, that kshatriyas should protect brahmanas and not fight with them.

However, everyone assembled there was curious about one thing — they wanted to know the identity of the brahmanas who had fought so valiantly.

Lord Krishna was also present there and he knew that the brahmanas were none other than Arjuna and Bhima, and he also knew the importance of keeping their identity a secret. Stepping in at the right time, he gently addressed the monarchs and convinced them that the brahmana youth had justly fulfilled the condition of the challenge by bringing down the mark and it was best for everyone to return to their kingdoms without pursuing the matter further.

The kings and princes were convinced by Krishna’s words and prepared to return to their kingdoms without asking any further questions to Drupada or the brahmanas.

Author’s Notes: I’ve read several stories about devas and asuras, and two tendencies (a similarity and a difference) have consistently stood out through these stories. Very often, both the devas and asuras, perform actions motivated by lower emotions such as greed, lust, vengeance, etc. However, a big difference between them is that when the devas are made to understand their wrong ways (usually by the trinity — Brahma, Vishnu, Mahesh), they seek forgiveness and try to make amends. The asuras, on the other hand, never (or in very rare cases) accept their mistake. Not only do they never make amends, but they usually dig in their heels and increase the intensity of their adharmic actions.

This tendency is seen in humans also — as we see it in this story, where the kings through fury and jealousy in the spur of the moment, they retreated when Sri Krishna convinced them to do so.

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Did the Pandavas Know They Were Destined to Marry Draupadi?

Did you know the Pandava brothers were told about Draupadi’s destiny to marry all of them even before they went to her swayamvara? Did you know that all the five Pandava brothers were smitten by Draupadi when they heard about her the first time?

These stories are not commonly narrated, so there is a good chance you haven’t heard of these events.

Let’s backtrack to the unabridged Mahabharata, translated by Kisari Mohan Ganguli, to find out what the Pandava brothers knew before they went to Panchala to participate in Draupadi’s swayamvara.

What a Learned Brahmana Tells the Pandavas About Draupadi

The location in Ekachakra village (West Bengal) where the Pandavas are said to have stayed after escaping from the house of lac

After escaping unhurt from the highly-inflammable house of lac at Varanavata, the Pandavas were convinced that Duryodhana and his supporters would go to any length to remove the Pandavas from their path and ensure that Duryodhan ascends the throne of Hastinapura — even if it meant slaying the Pandavas.

Duryodhana not only had powerful supporters but also had an army at his disposal. The Pandavas, on the other hand, had only each other. In such a situation, they had no option but to remain undercover until a solution presented itself. Therefore, the Pandavas and their mother, Kunti, disguised themselves as brahmanas and took up residence as guests at a brahmana’s house in a village called Ekachakra.

It was while they were in Ekachakra that another wise brahmana came to stay with their host for a few days. As was the custom, everyone worshipped the learned guest and requested him to narrate stories of his experiences while wandering in different lands. After telling them stories about various countries, kings, rivers, and shrines, the brahmana told them about Draupadi, the princess of Panchala. He told them the story of her birth — how she was born from the fire during a great sacrifice conducted by her father, Drupada. He then went on to describe her beauty and told the Pandavas that Draupadi’s father, King Drupada, was hosting a swayamvara (self-choice ceremony) in the coming days for his daughter to choose a husband.

According to Kisari Mohan Ganguli’s translation of the epic, the Pandava brothers went into a daze after hearing about Draupadi and her beauty. Here are the exact words used by Kisari Mohan Ganguli in the Adi Parva (Chaitraratha Parva subsection):

Quote from Kisari Mohan Ganguli’s translation describing how the Pandavas reacted after hearing the brahmana speak about Draupadi.

This quote shows that all five brothers were smitten by Draupadi. But there’s more.

What Ved Vyasa Tells the Pandavas About Draupadi’s Destiny

Soon after the learned brahmana left, Ved Vyasa visited the Pandavas in Ekachakra.

Ved Vyasa also spoke to them about Draupadi. He told them the story of how a maiden had received a boon from Lord Shiva that she would have five husbands in a future life. Ved Vyasa went on to tell the Pandavas that the maiden had been born as King Drupada’s daughter, Draupadi, and she was destined to have all the five Pandava brothers as her husbands.

Quoting Kisari Mohan Ganguli from the Adi Parva (Chaitraratha Parva subsection) verse CLXXI:

Ved Yasa’s words to the Pandavas at the brahmana’s house in Ekachakra

The Pandavas left for Panchala after hearing Ved Vyasa’s counsel.

The unabridged Mahabharata makes it clear that not only were all the Pandavas smitten by Draupadi, but were also informed by Ved Vyasa about their destiny to marry her, and that the marriage would bring them great happiness.

I find these stories interesting because they show us how the threads of destiny come together. They show us how the marriage was fated and how two brahmanas arrived as messengers of destiny to ensure that the Pandavas were in the right place at the right time for the fated event to occur.

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