Mahabharat - personal collections from the epic

These commentary derives from the original content of Mahabharat as translated by Kisari Mohan Ganguly. These episodes may not be in sequential order and are written as they are thought upon.

Turns out that there are books written on Mahabharata in the catalogue of Sahitya Akademi - Reflection and Variations on The Mahabharata
(Collection of Essays and Seminar Papers)
Edited by TRS Sharma
Rs. 250; Pp. xii+390, Reprint : 2017
ISBN 978-81-260-5234-9

I. Birth of Duryodhan - Sambhava Parva

Children are born from desires of the heart of both or either parents.

Two years have passed. Gandhari hasn't yet given birth. News came to her that Kunti has given birth to a majestic child(Yudhisthir). Gandhari knows that Yudhisthir being first-born will sit on Hastinapur's throne when the time arrives. Gandhari beats her abdomen fiercely and cries out for the absence of hundred sons who were promised to her as a boon.

(Dwaipayana Vyasa intervenes and Gandhari has to wait for two more years.) Her first son, Duryodhana is finally born. The birth time is shared by another son of Kunti - Bhim.

The omens start. Duryodhana brays like an ass instead of his first-cry. The braying is picked on by other asses, jackals and other animals. Wind begins to howl. Fires start in numerous directions.

Dhritarashtra comes to know about his son' birth. He says, "Yudhisthir by law gets the right to the throne. But, will my own son become the King?". As soon as Dhritarashtra utters these words, animals begin to howl again. Vidura recommends that this son should be abandoned as the omens indicate that he will annihilate the dynasty. Dhritarashtra doesn't abandon his son.

Years later, as Duryodhana lies dying on a field - he will try again and again to defend his body from wild animals. The howls of such carnivorous animals once marked his birth.

Children are born from desires of the heart of both or either parents. Gandhari's wailing at Kunti's first son. Dhritarasthra's speech suggesting the kingdom to Duryodhana while knowing that the law marks Yudhisthir as the King. Their son will internalize these desires and create a massive power struggle leading to near annihilation of the dynasty.

II. Kashi incident where Debabrata becomes the champion - Sambhava Parva

Mahabharat as a story of human psyche has an extreme energy content due to the presence of archetypal opposites. As of Adi Parva, there's no mention of how Ambika and Ambalika felt after their eldest sister, Amba immolated herself. (Maybe Bhishma recounts his life after the war and Amba will also come then.) Ambika and Ambalika's respective grandsons become the Kaurav and Pandav brothers. Kauravas and Pandavas respectively depict the demons(Daityas; sons of Diti) and the gods(Adityas; sons of Aditi).

Debabrata took a single chariot to Kashi, to the swayamvara of Kashi's princesses. He interferes with the ceremony, tells the three sisters to enter his chariot and declares to all the kings present there - "Stop me, if you can." Debabrata subsequently subjugates the army and chariots of the kings who challenged him. Seeing his skill, even the defeated enemies began to applaud. Later, Parshurama who had defeated twenty-one generations of Kshatriyas couldn't defeat Debabrata.
Thus, Debabrata's supremacy is established over present and twenty-one generations of Kshatriyas.

Amba's story is told elsewhere. She returns as Shikandi. With Ambalika's grandson(Arjun), Amba achieves the defeat of Debabrata who was then representing Ambika's grandson(Duryodhan).

Maybe that way, the princesses of Kashi concluded the war(with Debabrata and Hastinapur) that started with their swayamvara

III. Birth of Kunti's children marked by a voice from sky - Sambhava Parva

Even Takshak makes a visit on occasion of Arjun's birth. But why did he remain in Kandavprastha then?

IV. Chilhood play of brothers sows the seed of conflict - Sambhava Parva

From where did the Universe originate? Why did evolution allow and select qualities like hatred, envy or righteousness in humans? Why do people kill each other? All of these things are very strange.

Young boys tend to be aggressive and use force on peers, friends and brothers. Bhima used strength on Kaurav brothers - pulling them by the hair, beating them in wrestling, dragging them over the ground, nearly drowning them in water for play or throwing them from trees. The Kaurava brothers got daily bruises on faces, arms, heads and even got their shoulders dislocated when Bhima became over-excited. Bhima had no malice and just had superb, carefree play.
Duryodhana seeing Bhima's superior strength chooses to poison and eliminate him. (There is no voice of conscience.) At beginning of Mahabharata in Adivansavatarana Parva, a voice unexpectedly appears in the text - "Focus your heart on Dharma, because Dharma is the only friend of him who has gone to the other world." There is no such voice here.

Duryodhan's poison will be his biggest mistake - Bhima will surpass all humans and demons in strength due to the events following the poisoning incident.
As if, Duryodhan even though a child is paying a price with his actions being weighed by Fate.

 V. Mahabhisha, Pratipa, Santanu, Debabarata and so on - the same person is being born in other forms

"A father is reborn as a son." -- Mahabharat

VI. Love of weapons - Santanu's son Kripa, Debabrata and Chitrangad

Why didn't Debabrata take vengeance for Chitrangad's death by the gandharva, Chitrangad? Because he was himself one of the Vasus? (Prabhas or Dyu.)

VII. Drupad tells Drona that Time devours friendships - Sambhava Parva, Mahabharat

[Drupad refuses to continue his childhood friendship with Drona; Mahabharat]

Context - Drupad's father, King Prishata was a friend of Drona's father, Bharadwaj. Drona and Drupad also were educated in the same ashram and were boyhood friends. Years passed. Drona in search of quality food and life for his son, took his wife and son to Drupad.

Drona enters the palace and declares to Drupad - "know me as your friend". Drupad doesn't even ask Drona to sit and tells that Time devours everything, including friendships.

"O Brahmana, thy intelligence is scarcely of a high order, as thou sayest unto me, all on a sudden, that thou art my friend! O thou of dull apprehension, great kings can never be friends with such luckless and indigent wights as thou! It is true there had been friendship between thee and me before, for we were then both equally circumstanced. But Time that impaireth everything in its course, impaireth friendship also. In this world, friendship never endureth for ever in any heart. Time weareth it off and anger destroyeth it too. Do not stick, therefore, to that worn-off friendship. Think not of it any longer. The friendship I had with thee, O first of Brahmanas, was for a particular purpose. Friendship can never subsist between a poor man and a rich man, between a man of letters and an unlettered mind, between a hero and a coward. Why dost thou desire the continuance of our former friendship? The indigent and the affluent can neither be friends nor quarrel with each other. One of impure birth can never be a friend to one of pure birth; one who is not a car-warrior[Maharatha] can never be a friend to one who is so; and one who is not a king never have a king for his friend. Therefore, why dost thou desire the continuance of our former friendship?"

Drona in wrath, fixes his mind on revenge and takes his wife and son to Hastinapur. Drona's brother-in-law, Kripa was teaching Kuru princes. Drona subsequently takes over the weapon training of the princes. Drupad remains unaware that his humiliating defeat is coming at the hand of these young princes.

 

VIII. Kanika's advice to Dhritarashtra. Transition of Sambhava Parva to Jatugriha Parva

Dhritarashtra couldn't sleep anymore thinking about Arjuna and Bhima. They have exceeded his hundred sons. A good heart never allows envy. But, Dhritarashtra actually asks advice to work on this envy. Not from his righteous brother, Vidura. But from the wicked Kanika. (Kanika has no prior history as of this event. He appears in the scene like a thought in the mind and then, leaves.)

 

Kanika goes into a monologue that speaks about extreme cruelty, deception and use of any means without morality to end enemies. (Modern psychology terms it as Machiavellianism after the Italian author.) Kanika says that if Dhritarashtra considers Pandavas as danger to his future, then he should forget they are relatives and end their lives. The dark road that Kanika shows makes Dhritarashtra pensive and morose.  Karna, Dushashana, Duryodhana, Sakuni finally plan to burn Pandavas alive. (The citizens of Hastinapur already want Yudhisthir as king because of his truthful and kind nature. Duryodhan wants to exercise power before it happens.)

 

Dhritarashtra sanctions the plan. The Sambhava Parva that discussed birth of all the members of Bharat dynasty ends. Pandavas begin their journey to the Jatu-griha (house made of lac.)

 

Karna without knowledge, wants to burn his mother and brothers alive. This is the scope of Mahabharat. Evil will have its sway till God speaks in the battlefield of Kurukshetra.

 

IX. Dhritarashtra and Duryodhana discuss conspiracy; Yudhishthir takes parting blessings; Jatugriha Parva, Mahabharat

Dhritarashtra tells Duryodhana that Pandu has been devoted to him and has also left the kingdom to him. Pandu has treated soldiers and counsellors of Hastinapur kindly, so they might rebel if Pandavas are exiled. Duryodhana's solution - use gifts and gold to turn their hearts.

 

Dhritarasthra tells Duryodhana that Bhishma, Kripa, Drona, Vidura will not allow exile of Pandavas and will use force if it happens. Duryodhana's resolution - Bhishma loves Pandavas and Kauravas equally, so he won't interfere in dispute. Drona's son, Ashwathhama is on Duryodhan's side, which will make his father Drona and maternal uncle, Kripa on his side. Vidura is dependent on Dhritarasthra for food and he doesn't have the prowess to hurt Kauravas.

Dhritarashtra tells Pandavas to go to Varnavrata. Yudhisthira fully understands Dhritarasthra's motives. Knowing that he is weak and friendless, Yudhisthira seeks blessings from all who have not hurt his family. From Drona and Kripa to priests and Gandhari, Yudishthira asks, "Give your benedictions so that we acquire prosperity, and may not be touched by sin."

They all give their blessings, "sons of Pandu, let all the elements bless you along your way and let not the slightest evil befall you."

 

X. Vidura - the mysterious avatar of Dharma in Mahabharata

Vidura always asks Pandavas to show that they have been target of many conspiracies of Kauravas. Pandavas also tolerate well and have never shown any anger or talked about the attacks against them. Vidura also has the uncanny ability to know the plots of Kauravas. Though it isn't mentioned, one thinks that he somehow has eyes everywhere. Even when Purochana left swiftly to build the lac house, Vidura came to know about the plan. He also speaks Mleccha tongue which is again understood by Yudhisthira.

 

XI. The flight from the "The Blessed Home" of Purochana, Jatugriha Parva, Mahabharat

 

Deep in night, Pandavas fled from the burning house that Purochan built. As Pandavas were tired after the long journey, Kunti is very thirsty and wants water. Bhima went searching for the cries of water fowl and brought water by soaking his upper garments. Meanwhile, Pandavas have already slept on the bare ground. Bhima is very angry at the sight of Pandavas sleeping on bare ground and says that he would kill Duryodhana but can't as Yudhisthira is stiull not angry with him. Bhima kept a watch over them. A demon, Hidimb smells human flesh and becomes very excited. He sends his sister Hidimba to kill the men and the woman, and bring their flesh to him.

 

Hidimba coming close, sees Bhima and falls in love with him. Assuming a human form, Hidimba asks Bhima to marry her and offers to save the Pandavas' life from her brother. Bhima tells her not to worry about his life. He will not marry when his brothers and mother are asleep from exhaustion. Meanwhile, seeing that his sister is very late already, Hidimb rushes to the spot. Seeing that his sister has assumed a human form and Bhima conversing with her, Hidimb deduces that she wants to marry him. Extremely angry, Hidimb begins to curse his sister telling her that she has become an obstacle to his food and also a disgrace to the race of demons. Hidimb promises that he will kill her. As Hidimb approached his sister, Bhima tells him that the culprit is the god of love not his sister. He tells Hidimb that he will not allow the murder of a female in his presence. Further, addressing Hidimb's sister, Bhima tells that today she will see how Bhim drags her brother like a lion drags an elephant.

Hungry, angry at his sister and hearing words of Bhima - the rage of Hidimb broke ground. Hidimb came full force at Bhima with his arms outstretched. Anticipating that the fight will wake Pandavas, Bhima grasps Hidimb's arms and drags him through thirty-two cubits. Feeling Bhima's strength, Hidimb utters a cry. Again to prevent Pandavas from waking up, he drags Hidimb further. The fight begins. With trees falling and ground shaking by blows, the Pandavas anyway wake up. Arjun says to Bhima that he is wasting time with the demon and Arjun should kill him instead. Bhima gets more angry at Arjun's words, hurls Hidimb around through trees and stones and finally pins him to ground. Bhima lifts Hidimb's body and breaks his spine - ending the demon's life.

 

Hidimba asserts again that the marriage should happen as she already went against her brother and her race. With Kunti and Yudhishthir's permission, the marriage takes place. Ghatotkacha is subsequently born. Both Hidimba and her son tell that whenever Bhima remembers them, they will come for his aid. They leave their own way. Pandavas continue their journey to a nearby town, Ekchakra. Another demon waits for Bhima.

 

 XII. Santanu's boon frees Debabrata from Vashishtha' curse | Mahabharata

The Vasu, Dyu (Prabhas) took birth as a human because Vashishta cursed him to a human life. Vashishtha wanted Dyu to feel the sadness, difficulties, evil, pain of a human's life journey.

Debabrata gives up his throne and marriage for his father, Santanu. Santanu gives the boon that Debabrata will only die when he himself wants. Even as a mortal, Debarata nearly achieves the status of immortality.

 

Arjun gives Debabrata a bed of arrows. The date of Debabrata's defeat in Kurukshetra war fell before Makar Sankranti. If he died before Sankranti, he had to take rebirth as a human again - reiterating Vashishtha's curse. Debabrata uses his father's boon to wait till Makar Sankranti. The date arrives. Debabrata leaves behind the human life by invoking god of Death. Heaven waits.

 

XIII. Speculation: no fear in Duryodhan

 

Even though the throne of Hastinapur and Bhim's extreme prowess were the reasons behind Duryodhan's enmity, there is a crucial element. Duryodhan doesn't fear Bhima.

Duryodhan's first poisoning attempt against Bhima failed. Duryodhan couldn't figure out how Bhim has returned when he himself has thrown the latter into river.

 

Duryodhan's second poisoning attempt failed in front of him. Food mixed with poison was digested completely by Bhima. Duryodhan only finds

 surprise and no explanation.

 

These two incidents are from their boyhood days in the epic. After completion of education, their guru Drona asks them to fight in a tournament. Again, Duryodhana fears nothing and excitedly fights Bhima before the duel is stopped by Drona (as the fury levels were rising too high.)

 

I speculate that this phenomena of no fear in Duryodhana will repeat till the last day of war. Duryodhana will hold his breath and hide himself in a lake after last soldiers in his army are killed in the Kurukshetra War. Duryodhana finds fear now, as Bhima has begun to search for him.

Is there any relation between no fear and lack of moral backbone in Duryodhan?

 

XIV. Darkness in Mahabharat and the role of ancestors in negating it

Content-warning: extreme violence.

Kurukshetra is the field which saw the great war of Kurus. In Adi Parva, Kurukshetra's origins are discussed. It was initially made from five lakes of human blood. The human blood was collected by Parshuram when he killed royal clans (Kshatriyas) of the Earth, twenty-one times. Parshuram wanted vengeance as his father was murdered by Kshatriyas. Why is the blood collected? The blood is collected for paying oblation to ancestors. Parshuram starts oblation rituals. Souls of his ancestors appear. They all tell Parshuram to pacify his anger and not continue in his acts. Parshuram agrees to the words of his ancestors and decides to undergo severe penance.

In Jatugriha Parva, Kshatriyas begin to slaughter Bhrigus tribe because they didn't share their wealth straightforwardly. Kshatriyas didn't spare females also - young, old and even ones scheduled to give birth. As the slaughter continued, a pregnant woman hid. The unborn child was registering all the Kshatriyas' acts. Some Kshatriyas came to know that the woman was hiding. They came searching. As they found the woman, Aurva emerged from his mother by tearing away his mother's tissues. The aura of the child was such that the Kshatriyas lost their eyesights. (His mother was healed and was unaffected by the aura.) The child in wrath made a determination that he will kill Kshatriyas and along with them all the creatures of the world. The resolve of the child agitated his ancestors and they appeared before him. As Parshurama is stopped after the acts, Aurva is stopped before the acts commence.

 

 XV. Pandavas assign a priest at the recommendation of a Gandharva

 

It is strange why princes need to have a priest for victory. This same statement is used by a Gandharva who blocks the path of Pandavas near Bhagirathi. (to be continued)

 

XVI. The emotional tone and the existential crisis before a war with one's relatives is a fit ground for God to speak | Gita, Bhishma Parva

 

To be done as much effort is required.

 

XVII. The reasons within the context of Mahabharata for the cause of great war

 

First reason, being Earth requesting Brahma that demons are running havoc on Earth - Brahma and Vishnu subsequently deciding that birth of gods (including Vishnu) on Earth is required.

Second reason, Yama being very busy with sacrificing animals that he forgot to take care of human mortality. Thereafter, gods think that humans are reaching immortality. With the story of Sri and five Indras, Ishaan finally forces the five Indras to take birth on Earth for grave destruction.

(Again, this section is not complete because it will require effort not possible to give at this point of time.)

XVIII. Tilottama, Sunda/Upasunda, connection between sun/fire and women

To be filled - Brahma gives Tilottama the boon that she will reside in celestial regions and no one will be able to look at her.

XIX. Madness of Khandava burning | Mahabharata

War, wine, violence, women, gambling - all these are enjoyable pursuits for men. Having the pleasure quotient - they have immense (psychological) energy which can manifest as mad passions in men. Mahabharat is loaded with descriptions of mad passions. (Gautam Buddha figured out that sensual pleasures are stressful. Probably, that's why reading Mahabharat is stressful and demands sustained effort as the reader has to imagine all the preceding entities.)

Krishna and Arjun enjoy the evening on the bank of Yamuna. (Draupadi, Subhadra and other women have also arrived and they are enjoying wine.) Krishna, Arjun go to some other place to sit, relax and talk. Agni (fire) approaches them and demands their help in devouring Khandava forest.

Arjun and Krishna help Agni by restricting and killing all the animals who try to escape the burning forest. (Mahabharat mentions dark details of animals being cut, burnt or simply dying because of the fierce heat.) Arjun and Krishna also fight with armies of gods and demons who have vested interest in saving the forest. The intense fight is also described in its details. Arjun and Krishna get good weapons from Agni. Indra also promises to give Arjun all his weapons, if Krishna is gratified with Arjun at some phase in their lives.

The strangest part of the forest inferno episode is that Krishna asks defeated Indra of a boon, enabling eternal friendship with Arjun. (Why Indra is placing a condition on a boon that is self-evidently fulfilled by Krishna? Probably, authors of Mahabharat back-edited sections in the epic to connect with future events.)

There are survivors. The demon Maya requests Arjun to protect him and Arjun immediately agrees. Takshak's wife is killed by Arjuna but Takshak's son survives (his mother tries to engulf her son and escape. Indra's illusion helps her son to escape.) Takshak becomes enemy of Kuru kings and kills the grandson of Arjun and Subhadra many years later. As vengeance, their great grandson, Janmajeya similarly invokes Agni in his snake sacrifice to kill all the snakes in the world - the point from where the story of Mahabharat begins.

 

XX. Darkness of Mahabharata may have relation to dark world of Mothers

 

Say, sons through a line repeatedly choose a wife of similar nature (as their mother.) Women repeatedly choose a husband of similar nature (as their father.) In view of this, the history of Bharat princes (Mahabharat) takes up a different angle. On and off through the epic, either future queens of Hastinapur choose Bharat princes at their swayamvars or future kings of Hastinapur decide to abduct princesses they fancy.

 

Of course, Mahabharat is dark due to many reasons. We can add this perspective also to give explanatory weight to the darkness. Mahabharat then not only becomes a story of God image in human heart but also a story of emerging consciousness of men and women through course of civilization.

 

(Goethe remarked that world of Mothers is not a trivial thing to invoke. Sunanda killed nine of her sons with birth-defects because they didn't fit her husband's prowess. Ambika didn't kill her son, Dhritarashtra even when he was born blind. Kunti invoked gods for sons. Shakuntala didn't discard her son even when her husband had forgotten her. A Bharat prince deciding to marry a princess of demon clan.)

 

XXI. The marriages differ between Pandavas and Kauravas

 

Usually, marriages are the gateway of the birth of human children. Pandavas and Kauravas differed drastically in their own origin as well as the marriages they themselves take part in.

Kunti chose Pandu in her self-choice ceremony. Bhishma chose Gandhari for Dhritarashtra because of her piety and the boon of Mahadeva that she had got. Pandu's sons were announced by celestial voices to be extraordinary children. Dhritarashtra's first son was announced by calls of carrion eaters and Vidura recommended him to commit infanticide.

Dhritarashtra ofcourse doesn't like that Gandhari has blindfolded herself for life. He can't do anything because she had taken a vow, and never told him that she was going to take it. Gandhari was limited to Hastinapur's palace as her husband was blind and it was impractical for her to travel around with him. Kunti though traveled to many places with Pandu. Dhritarashtra could say that even with all her piety, Gandhari resented the marriage and the fact that Kunti was the next queen due to chronological precedence of her firstborn.

In adulthood, Duryodhana quickly finds that whenever Bhima and Arjun participated in swayamvars of princesses, they won the contests. (Bhima and Arjun were also making marital relations with demons and Nagas. While Duryodhana or his brothers couldn't.) In the Kurukshetra war, Pandavas will thus have armies from non-human worlds.

 

XXII. The hierarchies of energy as the epic progresses

 

The energy content oscillates. First, there is energy in passion for women. Dushyant in an instant sees Shakuntala and proposes marriage with his entire kingdom for her. (Shakuntala anyway agrees and the energy content drops.) Sunda and Upasunda killing each other in order to marry Tilottama (death of them blocks energy.) Draupadi's swayamvar sees mass of kings steadily contesting for the bow, getting defeated and Arjun winning. (Arjun and Bhima defeat all the kings when they threaten to kill the bride, so the intensity drops again.) Further, Arjun abducts Subhadra from Yadav kingdom. All the Yadav men were enjoying a festival with drinks in hand. As the news spread, everyone starts wearing armor and readying their chariots - Balaram declares that he will kill Arjun for pulling such an act. Krishna says that Arjun is a fit groom and the Yadav men stop (thus bringing the energy content again.)

Finally, all the energy is let loose when Khandava forest starts burning. As Agni begins eating everything in sight, Indra brings his lightning, clouds and rain. Arjun continues to kill animals by his arrows and send the clouds away from Agni. Slowly, as the fight intensifies - the other gods and demons also start joining Indra's forces against Arjun. Arjun continues fighting and also prevents animals from escaping. The forest is completely burn down (the imagination just answers this as mad passion) and the energy levels drops again. There is a brief energy increase as demon Maya collects the demon-king Vrishaparva's mace from near mount Kailash. The golden mace with gemstones studded will be used by Bhima - it was once used by demon Vrishaparva to defeat every enemy army he met.

 

The energy level will rise again and fall. With the maximum intensity reaching during Kurukshetra war. Finally the secret of master charioteer will be revealed - he who controls his passions, applies self-restraint is the one who is called the master charioteer.

 

XXIII. Pandu asks Narada to convey a message to Yudhisthira | Lokpala Sabhakhayana Parva

 

"Ask my son, Yudhishthira to perform the Rajasuya yagya." ~ Pandu to Narada in Pitrilok (world of ancestors)

 

Pandu is fascinated with Harischandra's presence in the assembly hall of Indra, king of immortals. Harischandra achieved a place there because he had performed Rajasuya. (Harischandra gave away five times the wealth people sought of him.) In Rajasuya, other kings pay for the guests and charity of the supreme king. Pandu knows that his four other sons will listen to Yudhishthira, make kings part of their wealth and Rajasuya will be achieved.

 

(Duryodhana will be invited to Rajasuya of Pandavas. On seeing the scope of Rajasuya and the otherworldly palace of Pandavas, he will decide to cheat them of their kingdom. Duryodhana will again perform Rajasuya by sitting on the throne belonging to Yudhishthira. It is to be seen in future if Duryodhana also performs Rajasuya well and gains a status in the world of Indra after his death.) 

XXIV. Yudhishthira comes to know an obstacle to Rajasuya| Lokpala Sabhakhayana Parva/Rajasuya Arambha Parva

"Love the Truth and let nothing but the Truth come out of your mouth." ~ Shepherd of Hermas

Yudhishthira gets an assent from his ministers and brother to start the Rajasuya. But he is still pensive, and finally decides to ask Krishna. Yudhisthira wants his uttered words to be true, so he doesn't want to say yes in vain. A messenger is sent to Dwarka, with an address such as an elder brother gives to his younger one. Krishna starts for Indraprastha. 

 

Yudhishthira is glad to have Krishna. Krishna says that indeed it is suitable and even the right time for Yudhishthira (Dharma) to continue with his Rajasuya, but an emperor already exists with his dominion over Kshatriya class. Krishna then analyses how kings already bow down in speech and action before Jarasandha. And how with his demon followers, Jarasandha is practically unbeatable.

Jarasandha also plans to kill hundred kings as a sacrifice to appease Umapati (Mahadev.) Normal people don't become emperors. Normal emperors don't sacrifice humans, apart from war. Yudhishthira never treated people harshly and was always agreeable to everyone. So Krishna gives Yudhishthira an obstacle. Bhima has already killed two human-eating demons, Hidimb and Bakasur. Bhim now has to kill a king who sacrifices humans. Dharma once was busy massacaring animals that he forgot to take human lives. But with Rajasuya proceedings in Indraprastha, his eyes turn towards Jarasandha. When Jarasandha's time comes, by corollary - Pandavas defeat all the kings whom Jarasandha has defeated. (Thus even though Yudhishthira is Ajatshatry, God helps him find an enemy.)

XXV. The transition points of Parvas in Mahabharat

1. Adi Parva ends with the burning of Khandava forest with Agni, Krishna and Arjun massacring every being [*] inside the forest, except a few creatures. Starting in next section (Sabha Parva), the demon Maya [**] will make a palace for Pandavas at Indraprastha. Indra has also promised to give Arjun all his weapons, when Krishna will be pleased with him. (The time should come.)
   [*] Agni is Fire. Krishna is Narayana (God.) Arjun is Nara (archetype of purushottam - highest male.) Authors of Mahabharat were deeply affected by forest fires that they might have witnessed. Because universe allows Agni to devastate so much life, the authors found a way to include it in the epic.
   [**] Maya (also the term for illusion) is the son of demon-mother Diti and Vishwakarma of demons.
   
2. Sabha Parva starts with the celestial Narada asking Yudhisthira eighty-five categories of questions. (Nothing less of creative prowess.) 
3. Lokpala-Sabhakhyan Parva ends with Yudhishitra requesting his younger brother Krishna to give advice on whether he should perform the Rajasuya Parva. (Not many brothers ask for advice.)
4. Rajasuya-arambha Parva begins with Krishna analysing Jarasandha, the current emperor. (Jarasandha needs to be eliminated as all kings sway under his name.)
   
5. Sabha Parva ends with Pandavas leaving for forest. Jackals continued to howl in Hastinapur - see point XXVIII. Dhritarashtra tells Sanjay that he hadn't followed the counsels of Vidura. Drona says that the Kurus should enjoy whatever they can in twelve years, as Dhristhadhyumna is bound to kill him and Bhima will fulfill his vows.
   

XXVI. The obstacles in Digvijay Parva (sub episode of Rajasuya arambha Parva)

In Digvijay Parva, four Pandav brothers choose each of four directions from Hastinapur and begin to conquer kingdoms for Yudhishthira's Rajasuya. In Rajasuya, Yudhishthira will feed millions of people using wealth from other kings - the Pandav brothers are collecting that wealth.

Arjun is stopped by gigantic human figures in far north, who say that he cannot cross this line, as his human eyes cannot see what lies ahead.
Sahadeva moving towards South crosses Kishkindha and reaches Mahismati of King Nila. Sahadeva nearly dies because his troops, chariots and elephants spontaneously catch fire. The god Agni had married Nila's daughter and had given him a boon saying that his troops will always be aided. Sahadeva tells Agni that his war against Nila is regarding the Rajasuya Yajna and thus indirectly for Agni himself. Agni says that he was just trying Sahadeva's strength and resolve, and stops killing Sahadeva's troops.

XXVII. The forewarning of a dream in Dyuta Parva as Yudhisthira completes the Rajsuya Yagya

 

Mahabharata enters Dyuta Parva with a forewarning of a dark dream. Yudhishthira had asked Vyasa about the consequences of his completing the Rajasuya Yagya and if death of Sisupala has abetted the bad portents. Vyasa says that Kshatriyas will be killed in a great war by his brothers, Bhima and Arjun. The king who will wage the war will be Yudhisthira. Vyasa gives the description of the dream, where the Pandava eldest will see Mahadeva in three forms.
The form Bhava of blue neck, with Yudhishthira seeing Mahadeva drinking from a human skull.
The form Hara, dressed in tiger skin, with Mahadeva holding a bow and a trishul.
The form Shiva, with a tall figure of Mahadeva looking uninterrupted towards the South, the direction where the god of death and ancestors resides [Dharma].
Yudhisthira is disturbed by the dream warning that he would wage a war to kill Kshatriyas. He gives a vow to this brothers that for thirteen years, he will always speak softly to others, follow truth, lead through virtue and avoid conflicts at any cost.
Duryodhana, Sakuni and brothers are still present in Indraprastha. Night is falling.

XXVIII. The departure of Pandavas to forest for twelve years | End of Sabha Parva

Dhritarashtra is anxious after hearing the jackal's cry and Bhima's vows. So fearing death of his sons, he asks Vidura to detail him about departure of Pandavas. Vidura says,
- Yudhisthira left while covering his face with cloth.
- Bhima left while looking at his muscular arms.
- Arjuna left while showering sand grains on the ground.
- Sahadeva left while smearing his face with mud.
- Nakula left while smearing his body with mud.
- Draupadi left covering her face with her hair and crying.
- Dhaumya, the priest left while holding kusa grass in his hand and chanting the mantras of Sam Veda which discusses Yama (god of death.)

Dhritarashtra asks Vidura, what all these acts of Pandavas signify. Vidura says that,
- Yudhishtira is kind, so he doesn't want to burn people by looking at them in anger.
- Bhima thinks of the killing he would do with his arms.
- Arjuna thinks of the sand grains as the arrows he would shower on the battlefield.
- Sahadeva doesn't want anyone to recognize him in his moment of distress.
- Nakul doesn't want women to get attracted to his handsome frame.
- Draupadi thinks of the women of Kuru household who will lose her husbands and how they would cry for them.
- Dhaumya thinks about the death that will cover Bharat dynasty and the mantras that would be chanted in funeral rituals.

Jackals continued to howl in Hastinapur.

XXIX. Marriage and Inheritance in historical context

Marriage and inheritance are described in Mahabharat in a historical sense, as to how they developed in the society. Stories in Adi Parva discuss,
- Can a man marry multiple women?
- Can a woman marry multiple men?
- Who inherits the property of a man? Brother, son or daughter?
- What property is associated with a woman? Does she get the property of a man who has adopted her? Does she get the property of her husband?

Greedy brothers even now, steal property from their sisters and mothers without giving them proper inheritance. Kunti was adopted by her relative - did she get the property of her biological father as well as her adoptive father?
Greedy brothers even now, bring their brothers and parents to court to get property rights. Some men and women even now, disrespect marriage code and have affairs outside marriage.
Mahabharata in meta-analysis thus asks, analyses and discusses - what is the righteous way to do something?

 

XXX. Arjun meeting Shiva in Kirata Parva and ascending to heaven in Indralok-agamana Parva

 

Mahabharata mentions stars as being bright objects that look small because of the great distance. How did Indians figure out that stars are also like the sun and are very far away?

Arjun was told by gods that Indra's chariot will come fetch him to heaven. As Arjun was thinking about the car, a chariot appeared illuminating the entire sky. The chariot had weapons, missiles and snakes. The flag staff of the chariot called Vaijayanta, looked like an emerald having the hue of a blue lotus, also decked in gold. The charioteer was decked in gold mail and asked Arjun to board his father's chariot. The gods in heaven are waiting to see him. Arjun then worships the mountain and gives it gratitude for food, water and abode during his ascetic penance to Shiva.

Arjun boarded the chariot and entered the realm of gods. Arjun also saw the brightness of stars that looked small from Earth. On seeing Gandharvas of bright figures, the charioteer replied that these were the stars that he saw from Earth.

** Paintings that will be magical in their content

1. Krishna returning from Hastinapur to Dwarka - Krishna is filled with tears as he bids farewell to his sister. He says things to her which are unanswerable but contains import. He puts on his ornaments, pays obeisance and gives away gifts to Brahmins. Krishna then proceeds to ascend his golden chariot, with the flag of Garuda and containing all his weapons. Yudhisthira out of affection, ascends the chariot, replaces Krishna's charioteer and takes the reins in his hands. Arjun ascends the chariot and starts fanning Krishna. Bhima and the twin brothers keep walking behind the chariot. Krishna after sometime asks Yudhisthira to stop following him and touches his feet. Yudhisthira picks up Krishna and smells his head out of affection. The Pandavas keep looking at Krishna's direction till his chariot goes to the horizon. With Krishna in their hearts, they turn towards their own capital.
2. Narada enquiring Yudhishitra using a series of questions at the inaugration of palace built by demon Maya.
3.  Depiction of Raja Harishchandra performing the Rajasuya and giving away immense wealth to all his guests.
4. Before Rajasuya-arambha Parva, Yudhisthira's messenger reaching Krishna (and a speech with blessings given to a younger brother from a senior) and asking him to proceed to Indraprastha. Yudhishthira needs advice whether he can continue with Rajasuya.
5. Grihadevi (demon Jara) painted upon the palace walls of king Vrihadratha.
6. Demon Jara (in human form) holding the human child before king Vrihadratha. (The figure is depicted in Mahabharata in elegant terms.)
7. Sage Chandrakaushika telling Vrihadratha that his child will see Rudra or Hara. The painting should have Mahadeva (say three eyes) in the background.
8. Chandra Bhattacharjee has created three paintings - Drapaudi, BHishma and Brihannala. [Collection: Mahabharat]
9. Duryodhana describes the bathing ceremony of Yudhisthira at the conclusion of Rajasuya Yagya. Kings are holding clothes and armour while Narada and others are completing the rituals. Krishna pours water on Yudhisthira. [Duryodhana faints at the sight of the conch]
   
   - King Vahlika brought there a car decked with pure gold
   - king Sudakshina himself yoked thereto four white horses of Kamboja breed,
   - Sunitha of great might fitted the lower pole and,
   - the ruler of Chedi with his own hands took up and fitted the flag-staff.
   - the king of the Southern country stood ready with the coat of mail;
   - the ruler of Magadha, with garlands of flowers and the head-gear;
   - the great warrior Vasudana with a sixty years old elephant,
   - the king of Matsya, with the side-fittings of the car, all encased in gold;
   - king Ekalavya, with the shoes;
   - the king of Avanti, with diverse kinds of water for the final bath;
   - king Chekitana, with the quiver;
   - the king of Kasi, with the bow;
   - Salya; with a sword whose hilt and straps were adorned with gold.
   - Satyaki of unbaffled prowess held the umbrella (over the king’s head).
   - Dhananjaya and Bhima were engaged in tanning the king; while the twins held a couple of chamaras in their hands
   - the Ocean himself brought in a sling that big conch of Varuna which the celestial artificer Viswakarman had constructed with a thousand Nishkas of gold, and which Prajapati had in a former Kalpa, presented unto India. With that conch that Krishna bathed Yudhishthira.
10.  See point XXVIII about the acts of Pandavas as they left Hastinapur for forest. (end of Sabha Parva, beginning of Vana parva.)
    
11. (beginning of Vana Parva) Pandavas ascended their cars, and setting out reached (the site of) the mighty banian tree called Pramana on the banks of the Ganges. And reaching the site of the banian tree about the close of the day, the heroic sons of Pandu purified themselves by touching the sacred water, and passed the night there.  Afflicted with woe they spent that night taking water alone as their sole sustenance. Some Brahmanas of both classes - those who tend sacrificial fire and those who don't remained with them, out of affection and surrounded by those utterers of Brahma, the king shone resplendent in their midst. And that evening, at once beautiful and terrible, those Brahmanas having lighted their (sacred) fires, began to chant the Vedas, comforting the best of Kurus, Yudhisthira.
12. (Yudhishtira praises Sun to gain Akshay Patra in Vana Parva) Yudhishthira mentions that during destruction, Airavrata and clouds will bring deluge and the Sun will itself divide into twelve suns and drink up ocean using its rays. Yudhishthira also says that Vishwakarma made the Sudarhsan chakra using the heat/energy of the SUN.
    Note: Mahabharata thus not only has cosmological destruction themes in Gita, but also shares another cosmological dissolution theme in Yudhishthira's chant.
    
13.  (Fight in Dwarka with trenches fortifications, spikes against Salwa) When Mahabharata was written, archers were using leather protectors on their fingers. (Krishna's son Pradyumna is depicted wearing them against Salwa.) Chariots were also light and highly maneuverable because Salwa's charioteer kept changing his trajectory as he approaches Salwa's army. Pradyumna's chariot had makar (crocodile) on its staff. It doesn't look like TV serials and movies have portrayed Mahabharata war scenes properly.
14. Possibly, no building or painting exists in India which shows Indra's chariot descending to fetch Arjuna to heaven. Indra's chariot is depicted in only one Khandava-daha etching of small size. A building can be created with stained glass at four faces showing the entire episode:- Shiva and Parvati walking with other celestial beings disguised as hunter tribe- Shiva eating all arrows shot by Arjun- Arjun receives the Pashupat with blessings of Shiva and Parvati- Indra's chariot and charioteer descending on the mountain for Arjun. The entrance courtyard could be themed with gandharvas as shining stars, Airavata standing on one of the gates and Arjun on the chariot moving through levels of heaven to Indra's city Amravati.
15.  A sculpture/emblem showing Yudhisthira listening to Bhishma on his deathbed, should be put on each headquarter office of local governments in India, right at the entrance. The sculpture will remind Indian government to learn from governments which have achieved exemplary results, like China's Shenzhen and Guangdong or American towns. India has forgotten what Yudhisthira in Mahabharata was asking every elder he met (their ideas of right governance.) This forgetfulness will be removed by a well-designed emblem, highlighting the commitment of India's local governments to learn.
16. Sculptures absent from India: - Neel and Sugriva fighting sons of Kumbhakaran. - Krishna sitting at head of Rajasuya Yagya of Pandavas. - the demon Maya and birds granted life by Krishna Arjun during burning of khandava forest. - Maya giving the mace of demon king to Bhima - Shiva Parvati playing pasha in a Himalayan valley - Vishwamitra giving weapons to Ram and Lakshman - Yudhisthira answering questions of Yaksha - Gandhari giving blessings to Duryodhana, saying may Dharma win. - Duryodhana lying on ground, with Bhima standing over and Balarama with his plough admonishing Bhima.
17. 
    

** Miscellaneous Thoughts

 

1. Mahabharata's dark storyline may be activating the emotional systems in the reader which reveal that indeed such modes exist which can cause immense misery, terror and anxiety. If it is in the story, then real events do have the potential to activate similar emotional tones. Afterall, how readers read a story is exactly equivalent to how a person experiences the real world, day after day. (A book is a mini-world with its own structure.)
   So, did the unknown author(s) of Mahabharata write the book to advise readers to practice caution? What took them to such darker regions in their own lives? Who finally saved them from dark alleys?
2. (Here Arjun is told to transcend three psychological qualities and two opposite poles. Arjun is instructed to reside in soul/self - Atman. From Gita 2:45.)
   The authors of Mahabharat attributed this thought and idea to God. Bhishma Parva (Gita 2:45) already says what the epic wanted to say. Never do the authors of Mahabharat reveal their true identity - who were their parents, where did they live, did they also marry, why were they writing this book?
   In this strange, dark world - they dedicated their effort and identity to the light they got in their lives. They passed away, their book remains. Each human who comes this way finds the light too. Mahabharat succeeds again in one other human.

   3. Demon king Vrishaparva defeated an entire army and left his heavy mace near the Kailash mountain. (There's no reason why a weapon is forsaken by the king at a region harsh to reach.)  Vrishaparva's daughter gave birth to Puru who became the ancestor of Pandavas and Kauravas.  There's no reason why Bhima was thrown into a river at a point where one enters the world of Nagas. The Nagas told that Kunti was a descendant and instead of wealth, gifted Bhima with incredible strength exceeding everyone in his generation.  There's no reason why the demon Maya was present in the Khandava forest when it was being burnt. Maya was spared by Arjun. Out of gratitude, Maya went to Kailash and brought Vrishaparva's mace for Bhima.  Bhima holding the mace of his mother ancestor. Bhima having strength as a gift from another of his maternal ancestor. Vrishaparva would have never imagined that his daughter's line will have a god born as a human. (Vrishaparva spent his career fighting wars against gods.)   (Human plus demon blood somehow generating gods or god-worshipping humans is found in other Vaishnav literature. Demon Kansa's sister Devaki gives birth to Krishna. Hiranyakashyapu's son Prahlad worships Vishnu.)
   

   4. My baba used to expect that I should never be mean-minded, but instead be open, full, generous. People were recording this aspect of human mind in epic conversation between Draupadi and Yudhishtira. The author(s) of Mahabharat knew about God, so one full prose of Draupadi is about God experience. Thus, Gita is not the sole episode in the epic, where God experience is talked about.
   
   The conversation starts with Draupadi lamenting that Yudhishthira is not angry even after losing his kingdom and seeing his brothers and wife in such sorry state. Yudhisthira gives a wonderful reply on anger, few ideas of which are mentioned below:-
   
   - "If amongst men there were not persons equal unto the earth in forgiveness,there would be no peace among men but continued strife caused by wrath. If the injured return their injuries.. the consequence would be the destruction of every creature, and sin also would prevail in the world."
   - "A man by forsaking anger can exhibit proper energy, whereas, it is highly difficult for the angry man to exhibit his energy at the proper time! The ignorant always regard anger as equivalent to energy. Wrath, however hath been given to man for the destruction of the world. The man, therefore, who wisheth to behave properly, must ever forsake anger."
   
   Draupadi then goes into full God experience mode and tells Yudhisthira that God has taken away his senses, so he is talking about Dharma and morality evern after this suffering from his gambling. Yudhishthira replies that indeed he has thought about virtue more and what should be done as per protocol and high-mindedness and not according to the fruits of his actions. He who does actions because of fruits is not virtuous. This aspect of doing actions for saketh of virtue is famously mentioned in Gita but heard first from Yudisthira's person in the epic.

   5.