Mahabharata: Encyclopedia - Mahabharata

Mahabharata

Shruti

• Vedas
  • Rig Veda
  • Sama Veda
  • Yajur Veda
  • Atharva Veda
• Brahmanas
• Aranyakas
• Upanishads

Smriti

• Itihāsas
  • Mahābhārata
    • Bhagavad Gītā
  • Ramayana
  • Puranas (List)
• Tantras
• Sutras (List)
• Stotras
• Ashtavakra Gita
• Gita Govinda
• Hatha Yoga Pradipika

The Mahabharata (Devanagari: महाभारत, phonetically Mahābhārata - see note), sometimes just called Bharata, is one of the two major ancient Sanskrit epics of India, the other being the Ramayana. It is the longest literary epic poem in the world. Besides being hailed as one of the greatest literary accomplishments of humanity, The Mahabharata is also of immense religious and philosophical importance in India; in particular, the Bhagavad Gita, which is one of its chapters (Bhishmaparva), is a central sacred text of Hinduism.

The title may be translated as "History of the Great India" or, more accurately, "the Great Epic of the Bharata Dynasty" (bhārata means the progeny of Bharata, the king believed to have founded the Indian kingdom of Bhāratavarsha; "Bharat" has equal status as the official name of India in all Indian governments today and is still commonly used today). The work is part of the Hindu itihaasas, literally "that which happened", along with the Puranas and Ramayana. The full version contains more than 100,000 verses (total over 200,000), making it around four times longer than the Bible, and seven times longer than the Iliad and the Odyssey combined. It's around 2.5 million words.

Mahabharata - Primary purport

With its vast philosophical depth and sheer magnitude, a consummate embodiment of the ethos of not only grand India but of Hinduism and Vedic tradition, the Mahabharata's scope and grandeur is best summarized by one quotation from the beginning of its first parva (section): "What is found here, may be found elsewhere. What is not found here, will not be found elsewhere."

Many scholars in recent history have viewed Ramayana as an ethnically-induced conflict between the indigenious conquered Dravidian peoples and the established Indo-Aryan peoples; hence the text favoring the Aryan's over the Dravidians. Hence, The Mahabharata can be seen as a civil war between the Indo-Aryan kings.

In its scope, the Mahabharata is more than simply a story of kings and princes, sages and wisemen, demons and gods; its author, Vyasa, says that one of its aims is elucidating the four goals of life: kama (pleasure), artha (wealth), dharma (duty) and moksha (liberation). The story culminates in moksha, believed by many Hindus to be the ultimate goal of human beings. Karma and dharma play an integral role in the Mahabharata.

Mahabharata - Background and history

The epic is told by Vyasa, who is one of the major dynastic characters within the epic. The first section of the Mahabharata states that it was Lord Ganesh (the elephant-headed god of the Hindus) who, at the behest of Vyasa, wrote the epic down on manuscript. Lord Ganesh is said to have agreed, but only on condition that Vyasa never pause in his recitation. Vyasa then put a counter-condition that Ganesh understand whatever he recited, before writing it down. In this way Vyasa could get some respite from continuously speaking by saying a verse which was difficult to understand. This situation also serves as a popular variation on the stories of how Ganesh's right tusk was broken (a traditional part of Ganesh imagery). This version attributes it to the fact that, in the rush of writing, the great elephant-headed divinity's pen failed, and he snapped off his tusk as a replacement in order that the transcription not be interrupted.

The Mahabharata is thought to have been derived from what was originally a much shorter work, called Jaya (Sanskrit for Victory). The dating of the events of this story is unclear. Some people find the events to be reliably placed in Vedic India (see Kuru). Scholars have studied the astronomical events described in the Mahabharata (such as eclipses) and have claimed to have dated it to around 1478 BCE or alternatively 3106 BCE. Linguistically, the language of the Mahabharata is classified as "Epic" Sanskrit, the oldest stratum post-dating late Vedic Sanskrit, dating to perhaps the 4th century BCE. Other estimates place it between 200 BCE and 200 CE. However, it is significant to realize that the debate about dating the 'events' of the Mahabharata is secondary to the importance of the text in Classical Sanskrit literature and culture.

Like much of other early Indian literature, it was often transmitted by oral means through the generations. This made it easier for additional episodes and stories to be interpolated within it. It also resulted in regional variations developing. However, the variation has in most cases been in the new additions, and not in the original story.

Mahabharata - The Mahabharata the epic story

The core story of the work is that of a dynastic struggle for the throne of Hastinapura, the kingdom ruled by the Kuru clan. The two collateral branches of the family that participate in the struggle are the Kauravas, the elder branch of the family, and the Pandavas, the younger branch.

The struggle culminates leading to the Great battle of Kurukshetra, and the Pandavas are ultimately victorious. The Mahabharata itself ends with the death of Krishna, and the subsequent end of his dynasty, and ascent of the Pandava brothers to Heaven. It also marks the beginning of the Hindu age of Kali (Kali Yuga), through the steady breakdown of truths of which the eighteen-day war of Kurukshetra, the clash of hundreds of thousands of men, elephants and horses, consisted. This is the fourth and final age of mankind, where the great values and noble ideas that humanity represented have crumbled, and man is speedily heading toward the complete dissolution of right action, morality and virtue in general. (Note that four such yugas - Satya (Truth), Dwāpar (second), Treta (third) and Kāli (dark) - comprise one cycle of 4.32-million years and represent {1/1000} of Brahmā's (God's) day or kalp. After a full kalp, all material and celestial abodes are in a suspended state within Brahmā as Brahmā 'sleeps' in the kalp-pralaya ('night') of {1,000 * 4.32-million years} 4.32-billion years. For the next kalp, they are created again as they were at the end of the previous kalp. In this way, Brahmā lives for 50 years (each year being 360 kalp and 360 kalp-pralaya). In human terms, Brahmā's age is 155.521972 trillion years. References from the Bhāgwatam 12/4/2 to 12/4/6.)

Some of the history's most noble and revered figures end up fighting on the side of the Kauravas, due to allegiances formed prior to the conflict.

Mahabharata - Stories

A list of short descriptions of some of the characters and stories:

• Karna, one of the greatest heroes of Mahabharat, known for his loyalty and philanthropy, is one of the central characters of the struggle. Originally son of the Sun and Kunti, eldest of the Pandavas, was born when Kunti tries a magic spell given to her by Sage Dhurvasa. His origins were lost since his mother, then unmarried, abandoned him from birth and he was taken in by a charioteer and his wife instead. During a tournament he had a bitter clash with Arjuna, his brother unknown to him, to ascertain that he was the ace archer and not Arjuna and became sworn enemies; Karna, then known as a charioteer's son, was not allowed to challenge Arjuna which was when the eldest Kaurava Prince Duryodhan makes Karna King by conferring a part of his kingdom. It is as a tribute to this friendship with Duryodhan that he ends up fighting for the Kauravas. Before the great battle, his birth was revealed to him, yet he forfeited his right for the throne choosing instead to fight for his friend Duryodhan and end his feud with Arjuna. Originally nearly invincible, he was first tricked into giving up the divine armour he was born with, then using up his divine lance which never fails to kill, and foreswearing from using another lethal weapon, the Nagastra, more than once, and finally forgets the secret phrase for evoking Brahmastra, the ultimate weapon as he was cursed the day he got it from the sage, Parashurama. His defeat and death more or less ended the war as he was fated to do so. When the Pandavas see Kunti crying over Karna's corpse they understand who he is. Yudhishtira, upset with Kunti having kept his birth a secret all along, curses womanhood that no woman will ever be able to keep a secret again in her life.

• Bhishma, the grandsire who had renounced his kingdom and become celibate for the sake of his father, King Shantanu's love of a boatman's foster daughter. His father was so moved by this deed that he blessed Bhishma to be able to choose his time of death. Bhishma had sworn that he would not die until he knew that Hastinapur was secure and would serve all the kings of Hastinapur the same way he served his father. This oath was the only reason he was the commander of the Kaurava army inspite of his love for the Pandavas. He ended up dying on a bed of arrows laid by his most favorite Arjuna, the Pandava brother whose army had fought against Bhishma's side.

• Bhima is one of the five Pandava brothers whose strength, size, and loyalty is legendary. He was a fierce fighter from childhood and never a coward. He respected Lord Krishna very much and never went against his wishes. *Madhvacharya is believed to be a reincarnation of him.
• Yudishtira, the eldest Pandava, is known never to have told a single lie in his life, and was known as Dharmaputra, because he was born to Kunti by the grace of Yama, the God of Death, who is also known as Dharmaraja, or the God of Righteousness. Nearing the final days of the war, Drona, a general of fabulous power was wreaking havoc amongst the Pandava ranks. None could defeat him. Duryodhana repeatedly kept accusing his Commander-in-chief, Drona, that he was not fighting at his best because of his love for the Pandavas. Irked by these accusations, Drona, who had then been fighting within the rules of a Dharmayuddha or righteous war, using fair means, started using unfair means - he started using celestial/divine weapons on ordinary soldiers.
  In desperation, a plan was hatched to inform Drona that his son Ashwatthama had been killed. Krishna, the author of the plan reasoned that Drona would lose the will to live on hearing this terrible news and would throw down his weapons. Bhima, one of the Pandava brothers, brought his mace down on the head of a huge war elephant called Ashwatthama and it fell dead. Going near the division commanded by Drona, he roared, "I have killed Ashwatthama!"
  Drona asked Yudhishtira if this was true, thinking that Yudhishtira would not utter an untruth even for the kingship of the three worlds. Yudhishtira stood trembling in horror of what he was about to do, but coaxed by Lord Krishna that there was no harm in doing such a deed to win the war between good and evil. "Let it be my sin", he said to himself and hardened his heart and said aloud: "Yes, it is true that Ashwatthama has been killed." But, as he was saying it, he felt again the disgrace of it and added in a low and tremulous voice, "Ashwatthama, the elephant" - words which were however drowned in the din and unheard by Drona.
  When the words of untruth came out of Yudhishtira's mouth, the wheels of his chariot, which until then always stood and moved four inches above the ground, came down and touched the common road of mankind. Yudishtira is commonly known in India as the paragon of integrity, fallen for his one lapse.
  Drona on hearing that his son had been slain sat on the floor of his chariot in yogic meditation. At this moment, Dhrishtadyumna (Brother-in-law of the Pandavas) climbed into the chariot with drawn sword and heedless of the cries of horror and deprecation from all around, fulfilled his destiny as the slayer of Drona by sweeping off the old warrior's head. And the soul of the son of Bharadwaja issued out in a visible blaze of light and mounted heavenwards. - Paraphrased from C Rajagopalachari's translation of the Mahabharata

Mahabharata - Structure

The Mahabharata is written in eighteen parvas (chapters or books) which are:

1. Adiparva - Introduction, birth and upbringing of the princes. (Adi = first).
2. Sabhaparva - Life at the court, the game of dice, and the exile of the Pandavas. Maya Danava erects the palace and court (sabha), at Indraprastha.
3. Aranyakaparva (also Vanaparva, Aranyaparva) - The twelve years in exile in the forest (aranya).
4. Virataparva - The year in exile spent at the court of Virata.
5. Udyogaparva - Preparations for war.
6. Bhishmaparva - The first part of the great battle, with Bhishma as commander for the Kauravas.
7. Dronaparva - The battle continues, with Drona as commander.
8. Karnaparva - The battle again, with Karna as commander.
9. Shalyaparva - The last part of the battle, with Shalya as commander.
10. Sauptikaparva - How Ashvattama and the remaining Kauravas killed the Pandava army in their sleep (Sauptika).
11. Striparva - Gandhari and the other women lament the dead (stri = woman).
12. Shantiparva - The crowning of Yudhisthira, and his instructions from Bhishma (shanti = peace).
13. Anushasanaparva - The final instructions of Bhishma (anushasana = instruction).
14. Ashvamedhikaparva - The royal ceremony or ashvameda conducted by Yudhisthira.
15. Ashramavasikaparva - Dhritarashtra, Gandhari and Kunti leave for an ashram, and eventual death in the forest.
16. Mausalaparva - The infighting between the Yadavas with maces (mausala).
17. Mahaprasthanikaparva - The first part of the path to death of Yudhisthira and his brothers (mahaprasthana, the great journey = death).
18. Svargarohanaparva - The Pandavas return to the spiritual world (svarga = heaven).

There also exists an appendix of 16,375 verses, the Harivamsaparva, which focuses specifically on the life of Lord Krishna.

Among the principal works and stories that are a part of the Mahabharata are the following. They are often isolated and presented as works complete in and of themselves.

1. Bhagavad Gita (Krishna instructs and teaches Arjuna. Bhishmaparva.)
2. Damayanti (or Nala and Damayanti, a love story. Aranyakaparva.)
3. Krishnavatara (the story of Krishna, the Krishna Leela, which is woven through many chapters of the story)
4. Rama (an abbreviated version of the Ramayana. Aranyakaparva.)
5. Rishyasringa (also written as Rshyashrnga, the horned boy and rishi. Aranyakaparva.)
6. Vishnu sahasranama (the most famous hymn to Vishnu, which describes His 1000 names; Anushasanaparva.)

During the 20th century, scholars have used the earliest existing copies of the work in their regional variations, to develop a composite reference work known as the Critical Edition of the Mahabharata. This project was completed in 1966 at the Bhandarkar Oriental Research Institute, Pune.

Mahabharata - Modern Mahabharata

The Mahabharata claims to contain the essence and sum of all the Vedas and other Hindu scriptures. It does include large amounts of interpolated Hindu mythology, cosmological stories of the gods and goddesses, and philosophical parables aimed at students of Hindu philosophy. The stories are commonly told to children, at religious functions, or around the house.

In the late 1980s, the Mahabharata (IMDb entry) was televised and shown on India's national TV (Doordarshan). Directed by B. R. Chopra, it was immensely popular, so much so that streets were deserted when it was telecast and even Cabinet meetings were re-scheduled so that Ministers could watch it. The Mahabharata is arguably familiar to the vast majority of Hindus living in the Indian subcontinent, if not abroad.

Mahabharata - Another Viewpoint

One view of this great epic, is that it never really happened. It is believed by many great Realized Masters and some scholars that it was written as we neared the end of the last downward Dwapara Yuga. It was written to explain creation and the ascent of man to enlightenment. It was also known that Man would not have the intellect to understand the Divine, nor would he have the knowledge of how to ascend to the supreme consciousness. So this text was written by a great author who penned a story that actually tells us about creation and the path to Moksha. Here is a brief synopsis of this viewpoint.

Mahabharata - The Significance of Mahabharata

Background

- The story has its beginning at the time of King Shantanu, three generations before Krishna and Arjuna. King Shantanu’s first wife was named Ganga, who conceived 8 sons. The first seven sons were immersed in the sacred waters of the Ganges by their mother Ganga, immediately after birth. King Shantanu pleaded for his eighth son and Ganga conceded and allowed him to live, but she in turn immersed herself into the Ganges. This son was named Bhishma. After some time, Shantanu took a second queen named Satyavati, and they were blessed with 2 sons named Chitrangada and Vichitravirya. Chitrangada died in early childhood, and Vichitravirya died later as a young adult, leaving 2 widowed queens, named Ambika and Ambalika.

- Prior to her marriage to Shantanu, Satyavati was cursed to smell like a fish, such that no one would want to be with her. Sage Parasara took pity on her and blessed her that she would have a son, and thereafter she would be beautiful and exude the fragrance of a lotus. Her son was named Vyasa.

- In an effort that there would be a successor to the throne, the half-brother Vyasa was persuaded to accept the two widowed queens of Vichitravirya, as his wives. Ambika gave birth to Dhritarashtra, and Ambalika gave birth to Pandu.

- Dhritarashtra had 2 wives. From his first wife Gandhari, he had 100 sons, of which Duryodhana was the eldest. From his second wife Vaishya, he had one son named Yuyutsu.

- Pandu had 2 wives. The first wife named Kunti, was the sister of Vasudev, Krishna’s father; and his second wife was named Madri. During a hunting expedition, he had accidentally killed a Sage, resulting in a curse that if he were to ever embrace a woman, he would die. This would result in him and his queens being childless.

- Prior to her marriage, Kunti had gained the blessings of a sage. The Sage was so impressed by her piety and devotional service, that he granted her five mantras, with which she could receive a child from any God she invokes with the mantras. She wanted to test the mantras prior to her marriage, and invoked Surya, the Sun God, resulting in a son named Karna. Fearing society’s scorn for producing an illegitimate child, she sealed him in a box and set him afloat on a river. He was found and raised by an aged charioteer. When she told Pandu of the remaining 4 mantras, he pleaded with her to use three of the mantras to bear him three sons. From Dharma, Yudhistir was born; from Vayu, the God of Wind, Bhima was born; and from Indra, King of the Gods, Arjuna was born. He also entreated her to give the remaining mantra to Madri. Madri invoked the Twin Devas, the Ashwins, and conceived twins Nakula and Sahadeva.

- Over time, all of the Princes were educated by their teacher Drona. Arjuna excelled over everyone. Enmity and jealousy grew between the two sets of children. Yudhistir, being the eldest of the princes, was the heir apparent to the throne, and Duryodhana resented that. In the swayamvara of Draupadi, daughter of King Draupada, Arjuna succeeded, and the Pandavas returned home, jubilant at Arjuna’s victory. Their mother, not knowing what was won, told them that they should share, all that they won, equally. In honor of their mother’s words, she became the wife of all five brothers, bearing them each a son.

- The dispute over the rulership of the kingdom soon reached a climax. Duryodhana together with his wicked uncle Shakuni, engineered a Game-of-Dice, in which Yudhistir lost his kingdom. The entire Pandava clan was banished into the forest for 12 years, and a further 1-year in total anonymity. After which, they could come and claim their kingdom. Having met the conditions, they came to claim their kingdom. The Kurus refused to give them even a strip of land to live on.

- When war became inevitable, Arjuna and Duryodhana sought Krishna’s help. Krishna offered his army to one side, and himself to the other. Duryodhana took the army, and Arjuna took Krishna as his charioteer. Prior to this Krishna sought to persuade Duryodhana to compromise. His desire for power and control of the entire kingdom for his clan, would not allow him to accept any fair solution.

- War was now declared. This is now the setting of the Bhagavad Gita.

Mahabharata - Symbolism of Mahabharata

The Mahabharata symbolizes the Creation of the Universe, and the Creation of Man from Spirit or the Supreme Consciousness, into Matter. The discourse in the Gita is the process by which one could reverse this descent. In other words, it details the steps by which man can reascend from his limited consciousness as a mortal being, back to the immortal consciousness of his true Self, merging with the Infinite (Spirit), from whence he came.

SHANTANU He is representative of God, the Para-Brahman, and the father of all creation. All beings evolved from his cosmic consciousness. This is done through his two wives. Ganga (1st wife) She represents the Spiritual aspect of Nature, the Chaitanya, or Consciousness or Maha-Prakriti. This is sometimes called God’s Consciousness, Krishna Consciousness, or Christ Consciousness. Jesus referred to it as the Holy Ghost. Satyavati (2nd wife) She represents Primordial Nature. She is matter. She is the force that manifests into the Universe with all of its sensory, thinking and active beings.

Ganga as the consciousness aspect of Nature is further differentiated into 8 intelligences. Hence the 8 sons of Ganga. - Kutashta Chaitanya, the Universal unchangeable Consciousness or Spirit that pervades the Universe; - The Six Intelligences governing the 3 macrocosmic manifestations, and 3 Microcosmic manifestations of the causal, astral and physical universe; - Abhasya Chaitanya, (the symbolism of BHISHMA), self-consciousness, ahamkara, or universal ego. It is actually a reflection of the Kutashta Chaitanya. Matter in this spiritualized state becomes conscious of a separate existence, endowed with mind, intellect and consciousness. So the spiritual consciousness remains in creation in seven forms of intelligence, but hidden from ordinary consciousness, i.e., normal man is not able to perceive it. Hence why the seven children were drowned by Ganga in the Universal stream; leaving only the reflected consciousness, the eighth offspring, Bhishma to manifest in the world. Bhishma is derived from the Sanskrit root bhi or bhis, to frighten, and asmi, I am. He is the most powerful opponent of the Pandavas. Ego is the reflected consciousness; the reflection of God, the image of God in man, that forgets it’s true divine Self and becomes identified with the powers of perception and action in the instruments of the body and mind.

Satyavati’s first child is - Vyasa. God has to cloak his consciousness in order to conceive creation. He has to project His Singular Reality into the idea of Duality. This represents Vyasa, the Power to perceive and discern the differentiation from Singularity and Duality. This is done through the two wives that he eventually weds. - Satyavati’s other two sons

`Chitrangada, represents Chitta or Mental Consciousness, the first of 24 principles of creation. It will degenerate into its constituent parts; hence Chitrangada dies at an early age. - Vichitravirya, represents Divine Ego. Divine Ego is the Causal body of man. It gives individuality to the soul, from its universal consciousness. He represents the first transformation of the sense of “I”, or ego. Divine Ego is hidden from subjective consciousness, by it’s contact with formations of outward consciousness; hence Vichitravirya dies, after his marriage with two wives, the two forms of outward consciousness.

o Ambika, represents perception without clear discernment (negative doubt). She gives birth to Dhritarashta. o Ambalika, represents positive discriminating faculty. She gives birth to Pandu. - These two wives of Vichitravirya are eventually wedded to Vyasa.

- Dhritarashtra, represents Manas, the Sense Mind, or the Blind Mind, that which is without discriminating power; hence Dhritarashta is born blind, from Ambika and Vyasa. He has two wives. - Gandhari, his first wife, represents the Power of Desires. - Vaishya, his second wife, represents the Attachment of Desires. - Duryodhana, represents Material Desire. He is the firstborn of the 100 sons of Dhritarashtra, with his wife Gandhari. His name is derived from the Sanskrit word dur meaning difficult and yudh meaning to fight. Hence he becomes the king and leader of the Kauravas, the king and leader of all worldly enjoyments. - The 100 sons represent the 100 offspring of the blind sense-mind. These consist of the 5 sense instruments of perception: sight, hearing, smell, taste and touch; and the five sense instruments of action: speech, manual ability, locomotion, procreation and excretion. Each of these ten, have ten tendencies or propensities; hence 100 offspring. - Yuyutsu is born from Dhritarashtra’s second wife, Vaishya. He represents the Desire to give Psychological battle.

- Pandu, represents Buddhi, the pure discriminating intelligence, the positive aspect of the mind. He has two wives. - Kunti, the first wife, represents the Power of Dispassion (free from emotion or Prejudice) - Madri, the second wife, represents the Power of attachment to Dispassion.

- Pandu had 5 sons, 3 from Kunti and 2 from Madri. The 5 sons represent the 5 Tattvas or elements that make up all matter: ether, air, fire, water and earth. The five elements are not elements as defined by science, instead they are five subtle vibratory forces into which the Creative Force differentiates itself. Within the spinal column of man are five subtle centers of consciousness, called Chakras that create and sustain this body. These chakras also bestow divine powers to an enlightened person who has awakened the spiritual consciousness within. The three sons of Kunti represent the Vishuddha Chakra (cervical), Anahata Chakra (heart), and the Manipura Chakra (lumbar). The two sons of Madri represent the Swadhisthana Chakra (sacral) and Muladhara Chakra (coccyx). The structure of the spinal cord also shows a differentiation supporting the divisions of the three sons of Kunti, with the two sons of Madri. The spinal column extends to the level of the lumbar vertebrae, as one solid structure. From the lower lumbar to the coccyx, the spinal nerves with their ganglia, extend downwards like the tail of a horse, and has been named cauda equina (horses tail). It has the same origin, (as in having the same father) but are at the same time different. They are the location of the 2 sons of Madri. Also significant to the spiritual aspirant (Sadhaka), is the function of the first three chakras, versus the last two. The first three are important in the inner spiritual activities of the Sadhaka; the lower two, are important for the purification of his external activities.

- Yudhistir, is Divine Calmness or Divine Discrimination and the Ether Element in the Cervical Center or Vishuddha Chakra. Ether remains unchanged, and undisturbed by the violent plays of nature’s forces. Similarly, waves of sensual or emotional desires that can ripple the consciousness, and distort perception, have no effect on Yudhistir. He is the power of comparison between good and evil. He is the common sense that perceives all that is virtuous. He is the son of Dharma.

- Bhima, is Prana, the Power of Vitality, the Air Element in the Dorsal Center, or Anahata Chakra. Hence why Vyasaji wrote that he is the son of the God Vayu, the God of Wind. The aspiring Sadhaka, practices his Pranayama that is controlled by this center, thereby calming the breath and controlling the mind and all of its sense objects.

- Arjuna, is Self-Control, the Fire Element in the Lumbar Center or Manipura Chakra. This center is for the purification of mind and body, making intense meditation possible. Arjuna is seen as the chief devotee of Lord Krishna, because he represents self-control, patience and determination, without which, no spiritual progress is possible. This center provides the fire-force of mental and bodily strength to ward off the attack of the sense forces of materialism and sense-bound body consciousness.

- Nakula, is Adherence, the Power to Obey Rules of Dharma, the Water Element in the Sacral Center, or Swadhishthana Chakra. Adherence to Dharmic principles, allows the Sadhaka to control mental tendencies.

- Sahadeva, is Restraint, the Earth Element in the Coccyx Center, or Muladhara Chakra. He is the Power of Resistance by which restless outer sense organs can be controlled.

- Karna, the first son of Kunti, is Attachment(Raga), the inclination that dwells on pleasure. Hence his friendship with Duryodhana (Material Desire), and his battle with his half-brothers, the Pandavas. Interestingly that Vyasaji in placing him in context, has indicated that he is born of the Sun, the light of the consciousness of the spiritual eye, he is brought up by a charioteer, in a place other than where he was born. He is brought up in the Pons Varoli, the seat of Manas, the sense mind, or Dhritarashtra. The word Karna also means “the helm of a ship”; hence Vyasaji is indicating that Karna can be steered inwards through the spiritual eye, to the calm waters of the spiritual consciousness, or outwards into the stormy waters of attachments and sense forces.

- Drona, the Teacher, is Habit or Samskara. As the preceptor, he taught archery to both Pandavas and Kauravas, but during the battle he sided with the Kauravas. Past thoughts and actions create impressions on the consciousness. These impressions or Samskaras, create strong tendencies to repeat themselves. The word Drona comes from the Sanskrit word dru, meaning in a melted state. This indicates that past actions and thoughts remain in melted form as impressions on the consciousness of man. Good Samskaras help to create good thoughts, actions and habits. When the Samskaras are evil, they create wicked thoughts that result in evil actions and habits. If the dominant tendencies are wicked, then the inner urges joins the overwhelming wicked mental tendencies, against the angelic forces. Hence, with Duryodhana and his sense army in control, Drona or Inner Urges, joins his army, and attacks the Pandavas.

- Kripa or Kripacharya, is Avidya, Individual Delusion, or Individual Maya. He is the warrior General of the Kauravas. He represents that which makes individuals express, perceive, and interact with one another as if each has its own separate reality. He is a true materialist, that perceives this world as real, and that all sensory experience is true feeling. He creates his own standards of morality and behavior, and considers these as the highest standards of good, even though they may be in total disharmony with Divine Law. Under the influence of worldly sense urges, he becomes the enemy of Divine Realization. But interestingly, Vyasaji writes that he survived the battle of Kurukshetra, after which he was appointed tutor to Parikshit, the Grandson of Arjuna. The reason for this is that if Avidya is completely withdrawn (Avidya dies), then this form will become formless. In other words, if a being is to remain in this sphere of relativity, then he has to maintain some individuality, hence Avidya cannot die.

- The Game of Dice, represents the Game of Delusion. In childhood, the senses, and the development of the body, are governed by the soul’s powers of discrimination. As youth approaches, the strong sense desires are awakened, by temptations in this life and Samskaras (habit tendencies) of past lives. The game is very charming, and the princely faculties of discrimination are enticed into a deceitful game with the sense desires, and man stakes his entire bodily kingdom. He is overpowered by them, and the pure discriminative intelligence of the soul is ousted from the throne, and sent into exile. Yudhistir and the Pandavas are banished from the kingdom and sent into exile for 12 years, with a further 1 year in total anonymity.

- The Twelve Years of Exile. A Sadhaka, who is armed with the grace of the Guru, and the knowledge of Kriya Yoga, and with all faculties intact, can with perseverance, evolve spiritually within twelve years, to the point where he can wage a battle with the senses to reclaim this body kingdom. This is a known fact to Spiritual aspirants.

- The One Year in Anonymity refers to the period when the Sadhaka, having attained a lofty height of spiritual evolution, i.e., he has attained Yudhistir’s calmness, Bhima’s Pranayama, Arjuna’s nonattachment, Nakula’s adherence, and Sahadeva’s power to resist evil, he is now ready to immerse himself in states of Samadhi. In the state of Samadhi, the Sadhaka is withdrawn from the world, and all that is worldly, immersing him in states of consciousness. In the State of Samadhi, one’s consciousness is not in the material world, but in the supreme consciousness, hence, why the Pandavas were incognito, to the people around them.

- Manipushpaka, the Conch of Sahadeva. Sahadeva blowing on his conch, represents the cosmic vibration that a Sadhaka hears when he is concentrating on the Muladhara Chakra. It is the sound of Om, but with a unique sound like a bee. It is the first stage of a meditational mind.

- Sughosha, the Conch of Nakula. Nakula blowing on his conch, represents the cosmic vibrations that a Sadhaka hears when he is concentrating on the Swadhisthana Chakra. An astral sound like that of a flute is heard.

- Devadatta, the Conch of Arjuna. Arjuna blowing on his conch, represents, an astral sound that a Sadhaka hears when he is concentrating on the Manipura Chakra. It is like that of a Veena or Harp.

- Paundra, the Conch of Bhima. Bhima blowing on his conch, represents the Om sound that a Sadhaka hears when he is concentrating on the Anahata Chakra. It is like that of an astral bell.

- Anantavijaya, the Conch of Yudhisthira. Yudhisthira blowing on his conch, represents the Om sound that a Sadhaka hears when he is concentrating on the Vishuddha Chakra. It is like the roar of a distant mighty ocean

- Panchajanya, the Conch of Lord Krishna. Lord Krishna blowing on His conch, produces the true cosmic Om sound. It is the combination of the five sounds of the five chakras. A Sadhaka, hears this sound only when he is in the state of Savikalpa Samadhi. He has now attained God Realization.

- Sanjaya, is Divine Insight, Impartial Intuitive Self-Analysis. He is the ability within all individuals, to observe oneself without any prejudice, and without biased emotions, and judge accurately. In Mahabharata, Sanjaya is the charioteer, and a Minister for Dhritarashtra. He was given the power to be able to see all that takes place on the battlefield, and report without prejudices, an accurate account of the events. It is worth noting, that Dhritarashtra’s questions to Sanjaya are all in the past tense. The reason for this is because Sanjaya, who represents Intuitive Self-Analysis, is the faculty, which the aspiring Sadhaka uses at the end of the day. He asks himself the question that becomes the first verse of the Bhagavad-Gita: “…..what did they, O Sanjaya.” Vyasaji employs the past tense to indicate that the Sadhaka invokes his Intuitive Self-Analysis at the end of the day in his mind, in order to determine who has won the daily battle-good or evil. In verses 74 to 78 of Bhagavad-Gita, Sanjaya exclaims in ecstasy, of the wondrous joy that he feels, having been enlightened by the conversations between Krishna and Arjuna. In reality, he is expressing the divine ecstasy that the soul enjoys, when it is united with the Supreme Consciousness in Samadhi. The Sadhaka is left with feelings of bliss. These are the feelings that Sanjaya tells to Dhritarashtra in these verses.

- Dhrishtadyumna, represents the Inner light of Divine Perception. He is the son of Drupada, and the person responsible for killing Drona. He was also the disciple of Drona. But he represents the results of good Samskaras.

- In Patanjali Yoga Sutras, there are references to the “soldiers” that one needs to be able to wage this battle to reclaim this body kingdom. Vyasaji has placed these soldiers solidly in the camp of the Pandavas, ready to do battle.

o Yuyudhana, or Satyaki, represents Shraddha or Devotion for God. He was one of the Vrishnis; the grandson of Sini, and the son of Satyaka, and cousin of Krishna.

o Uttamaujas, represents Virya, or Vital Celibacy. He is a warrior of Pancala.

o Chekitana, represents Smriti, or Spiritual Memory. It stands in readiness to oppose the material delusion that makes one forgets God. He is a Yadhava.

o Virata, represents Samadhi. He was the King of the Matsyas. It was in Virata’s kingdom that the Pandavas took refuge in the thirteenth year of their exile. The Pandavas had to hide here in disguise, similarly the Sadhaka has to enter into the temporary states of divine union in meditation, from which he draws spiritual strength, ready to reclaim his bodily kingdom.

o Kashiraja, represents Prajna or Insight or Wisdom. It protects from false reasoning. He is the King of Kasi.

o Drupada, represents Vairagya (Tivra-Samvega) or Extreme Dispassion. It is often seen as a dispassionate detachment from worldly objects and concerns. He was the father of Draupadi.

o Dhrishtaketu, represents Yama or Moral Conduct. He battles the desires to indulge in behavior that is contrary to spiritual law. He was the son of Sisupala, who was killed by Krishna. He eventually died at the hands of Drona.

o Shaibya, represents Niyama, or Power of Mental Adherence. He adheres to all that is good or auspicious. He is the father-in-law to Yudhisthira.

o Kuntibhoja, represents Asana or Right Posture. He is the adopted father of Kunti. He adopted and reared Kunti. Similarly right posture is necessary to nurture and support divine life energy in preparation for spiritual sadhana. Asana or correct posture is necessary for the Sadhaka to gain rapid spiritual evolution.

o Purujit, represents Pratyahara or Interiorization, which gives the Sadhaka the steadiness of mental calm that prevents his prenatal habits from causing a sudden scattering of the mind on the material world. He is the brother of Kuntibhoja. Both brothers were killed by Drona.

o Yudhamanyu, represents Pranayama or Life-Force Control. With the aid of Pranayama, the meditating Sadhaka is able to reverse the flow of the life force. He and Uttamaujas were assigned to protect the wheels of Arjuna’s chariot. Both were killed in their sleep, by Ashwatthama.

o Saubhadra or Abhimanyu as he is also known, represents Samyama or Self-Mastery, which bestows Light or Illumination. He is the son of Arjuna and Subhadra (Krishna’s sister). He was unjustly killed by the son of Dushasana.

- Kurukshetra, the Land (field) of the Kurus, is the symbolic representation of the body. Kurukshetra is formed from the Sanskrit roots, kri meaning work, material action, and ksetra meaning field. So this Field of Action is the body, on which all activities of life, take place.

- Dharmakshetra Kurukshetra, refers to the Brain and Spinal Column with its Chakras. It is the holy plain or inner bodily field, on which the sons of Pandu (the five Chakras, representing all that is virtuous, and righteous), and the Kauravas, (the uncontrolled activities of the blind mind), wage battle for the attainment of Self-Realization.

See also

• Ramayana
• Kurukshetra war
• Kakawin Bhāratayuddha

Adapted from the Wikipedia article "Mahabharata", under the G.N U Free Docmentation License. Please also see http://en.wikipedia.org/wiki