Everything about Mahabharat totally explained
The
(
Devanāgarī: ), /maɦaːbʱaːrət̪ə/ is one of the two major
Sanskrit epics of
ancient India, the other being the .
With more than 74,000 verses, long prose passages, and about 1.8 million words in total, the
Mahābhārata is one of the longest
epic poems in the world. Including the, the
Mahabharata has a total length of more than 90,000 verses.
It is of immense importance to the culture of the
Indian subcontinent, and is a major text of
Hinduism. Its discussion of human goals (
artha or purpose,
kāma or pleasure,
dharma or duty, and
moksha or liberation) takes place in a long-standing tradition, attempting to explain the relationship of the individual to society and the world (the nature of the 'Self') and the workings of
karma.
The title may be translated as "the great tale of the
Bhārata Dynasty", according to the
Mahābhārata's own testimony extended from a shorter version simply called
Bhārata of 24,000 verses
The epic is part of the Hindu
itihāsa, literally "that which happened", which includes the
Ramayana but not the
[[Puranas.
Traditionally,Hindus ascribe the authorship of the Mahābhārata to Vyasa. Because of its immense length, its philological study has a long history of attempts to unravel its historical growth and composition layers. Its earliest layers date back to the late Vedic period (ca. 5th c. BC) and it probably reached its final form in the early Gupta period (ca. 4th c. AD).
Influence
In its scope, the Mahabharata is more than simply a story of kings and princes, sages and wise men, demons and gods. Vyasa says that one of its aims is elucidating the four goals of life: dharma (righteousness), artha (wealth), kama (pleasure), and moksha (liberation). The narrative culminates in moksha, believed by Hindus to be the ultimate goal of human beings. Karma and dharma play an integral role in the Mahabharata.
The Mahabharata includes aspects of Hinduism, stories of the gods and goddesses, and explanations of Hindu philosophy.
Among the principal works and stories that are a part of the Mahabharata are the following (often considered isolated as works in their own right):
- Bhagavad Gita (Krishna advises and teaches Arjuna when he's ridden with doubt. Bhishmaparva.)
- Yaksha prashna (a dialogue comprising 124 questions, between Yudishtra and a yaksha, who is none other than dharma devata himself). This examines all important questions of a person who is interested in spiritual quest.
- Moksha dharmam.(an insightful dialogue between yudhishtra and many preceptors)
- Vidura neethi(conversation between vidura and dritharashtra).
- Damayanti (or Nala and Damayanti, a love story. Aranyakaparva.)
- Krishnavatara (the story of Krishna, the Krishna Lila, which is woven through many chapters of the story)
- An abbreviated version of the Ramayana. Aranyakaparva.
- Rishyasringa (also written as Rshyashrnga, the horned boy and rishi. Aranyakaparva.)
- Vishnu sahasranama (a hymn to Vishnu, which describes his 1000 names; Anushasanaparva.)
The Mahabharata expresses an epic tendency towards all-inclusiveness at the beginning of its first parva (section): "What is found here, may be found elsewhere. What isn't found here, won't be found elsewhere."
Textual history and organization
It is usually thought that the full length of the Mahabharata has accreted over a long period. The Mahabharata itself (1.1.61) distinguishes a core portion of 24,000 verses, the Bharata proper, as opposed to additional secondary material, while the Ashvalayana Grhyasutra (3.4.4) makes a similar distinction. According to the Adi-parva of the Mahabharata (shlokas 81, 101-102), the text was originally 8,800 verses when it was composed by Vyasa and was known as the Jaya (Victory), which later became 24,000 verses in the Bharata recited by Vaisampayana, and finally over 90,000 verses in the Mahabharata recited by Ugrasravas.
As with the field of Homeric studies, research on the Mahabharata has put an enormous effort into recognizing and dating various layers within the text. The complex structure had caused some early Western Indologists to refer to it as chaotic.
The earliest known references to the Mahabharata and its core Bharata date back to the 6th-5th century B.C., in the Ashtadhyayi (sutra 6.2.38) of Pāṇini (c. 520-460 B.C.), and in the Ashvalayana Grhyasutra (3.4.4). This may suggest that the core 24,000 verses, known as the Bharata, as well as an early version of the extended Mahabharata, were composed by the 6th-5th century B.C., with parts of the Jaya's original 8,800 verses possibly dating back as far as the 9th-8th century B.C.
The Greek writer Dio Chrysostom (ca. 40-ca. 120) reported, "it is said that Homer's poetry is sung even in India, where they've translated it into their own speech and tongue. The result is that...the people of India...are not unacquainted with the sufferings of Priam, the laments and wailings of Andromache and Hecuba, and the valor of both Achilles and Hector: so remarkable has been the spell of one man's poetry!" Despite the passage's evident face-value meaning—that the Iliad had been translated into Sanskrit—some scholars have supposed that the report reflects the existence of a Mahabharata at this date, whose episodes Dio or his sources syncretistically identify with the story of the Iliad. Christian Lassen, in his Indische Alterthumskunde, supposed that the reference is ultimately to Dhritarashtra's sorrows, the laments of Gandhari and Draupadi, and the valor of Arjuna and Suyodhana or Karna. This interpretation, endorsed in such standard references as Albrecht Weber's History of Indian Literature, has often been repeated without specific reference to what Dio's text says.
Later, the copper-plate inscription of the Maharaja Sharvanatha (533-534) from Khoh (Satna District, Madhya Pradesh) describes the Mahabharata as a "collection of 100,000 verses" (shatasahasri samhita). The redaction of this large body of text was carried out after formal principles, emphasizing the numbers 18 and 12. The addition of the latest parts may be dated by the absence of the Anushasana-parvan from MS Spitzer, the oldest surviving Sanskrit philosophical manuscript dated to the first century, that contains among other things a list of the books in the Mahabharata. From this evidence, it's likely that the redaction into 18 books took place in the first century. An alternative division into 20 parvans appears to have co-existed for some time. The division into 100 sub-parvans (mentioned in Mbh. 1.2.70) is older, and most parvans are named after one of their constituent sub-parvans. The Harivamsa consists of the final two of the 100 sub-parvans, and was considered an appendix (khila) to the Mahabharata proper by the redactors of the 18 parvas.
The division into 18 parvans is as follows:
| parvan |
title |
sub-parvans |
contents |
| 1 |
Adi-parvan (The Book of the Beginning) |
1-19 |
Introduction, birth and upbringing of the princes. History of the Bharata race and also traces history of the Bhrigu race. (adi means first) |
| 2 |
Sabha-parvan (The Book of the Assembly Hall) |
20-28 |
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 |
Aranyaka-parvan (also Vana-parvan, Aranya-parvan) (The Book of the Forest) |
29-44 |
The twelve years in exile in the forest (aranya). |
| 4 |
Virata-parvan (The Book of Virata) |
45-48 |
The year in exile spent at the court of Virata. |
| 5 |
Udyoga-parvan (The Book of the Effort) |
49-59 |
Preparations for war (udyoga means effort or work) |
| 6 |
Bhishma-parvan (The Book of Bhishma) |
60-64 |
The first part of the great battle, with Bhishma as commander for the Kauravas. |
| 7 |
Drona-parvan (The Book of Drona) |
65-72 |
The battle continues, with Drona as commander. |
| 8 |
Karna-parvan (The Book of Karna) |
73 |
The battle again, with Karna as commander. |
| 9 |
Shalya-parvan (The Book of Shalya) |
74-77 |
The last part of the battle, with Shalya as commander. |
| 10 |
Sauptika-parvan (The Book of the Sleeping Warriors) |
78-80 |
How Ashvattama and the remaining Kauravas killed the Pandava army in their sleep (sauptika). |
| 11 |
Stri-parvan (The Book of the Women) |
81-85 |
Gandhari and the other women (stri) lament the dead. |
| 12 |
Shanti-parvan (The Book of Peace) |
86-88 |
The crowning of Yudhisthira, and his instructions from Bhishma. This is the longest book of the Mahabharata (shanti means peace). |
| 13 |
Anusasana-parvan (The Book of the Instructions) |
89-90 |
The final instructions (anusasana) from Bhishma. |
| 14 |
Ashvamedhika-parvan (The Book of the Horse Sacrifice) |
91-92 |
The royal ceremony of the ashvamedha conducted by Yudhisthira. |
| 15 |
Ashramavasika-parvan (The Book of the Hermitage) |
93-95 |
Dhritarashtra, Gandhari and Kunti leave for an ashrama, and eventual death in the forest. |
| 16 |
Mausala-parvan (The Book of the Clubs) |
96 |
The infighting between the Yadavas with maces (mausala). |
| 17 |
Mahaprasthanika-parvan (The Book of the Great Journey) |
97 |
The first part of the path to death (mahaprasthana "great journey") of Yudhisthira and his brothers. |
| 18 |
Svargarohana-parvan (The Book of the Ascent to Heaven) |
98 |
The Pandavas return to the spiritual world (svarga). |
| khila |
Harivamsa-parvan (The Book of the Genealogy of Hari) |
99-100 |
Life of Krishna. |
The Adi-parva includes the snake sacrifice (
sarpasattra) of Janamejaya, explaining its motivation, detailing why all snakes in existence were intended to be destroyed, and why in spite of this, there are still snakes in existence. This sarpasattra material was often considered an independent tale added to a version of the Mahabharata by "thematic attraction" (Minkowski 1991), and considered to have particularly close connection to Vedic (Brahmana) literature, in particular the Panchavimsha Brahmana which describes the Sarpasattra as originally performed by snakes, among which are snakes named Dhrtarashtra and Janamejaya, two main characters of the Mahabharata's sarpasattra, and Takshaka, the name of a snake also in the
Mahabharata. The
Shatapatha Brahmana gives an account of an
Ashvamedha performed by Janamejaya Parikshita.
According to what one character says at Mbh. 1.1.50, there were three versions of the epic, beginning with
Manu (1.1.27),
Astika (1.3, sub-parva 5) or
Vasu (1.57), respectively. These versions would correspond to the addition of one and then another 'frame' settings of dialogues. The
Vasu version would omit the frame settings and begin with the account of the birth of Vyasa. The Astika version would add the Sarpasattra and Ashvamedha material from Brahmanical literature, introduce the name
Mahabharata, and identify Vyasa as the work's author. The redactors of these additions were probably
Pancharatrin scholars who according to Oberlies (1998) likely retained control over the text until its final redaction. Mention of the
Huna in the
Bhishma-parva however appears to imply that this parva may have been edited around the 4th century.
Historicity
The historicity of the Mahabharata war is unclear. The epic's setting certainly has an historical precedent in
Vedic India, where the
Kuru kingdom was the center of political power in the late
2nd and early
1st millennia B.C. A dynastic conflict of the period could have been the inspiration for the
Jaya, the core on which the Mahabharata corpus was built, with a climactic battle eventually coming to be viewed as an epochal event. Dating this conflict relies almost exclusively on textual materials in the Mahabaharata itself and associated genealogical lists in the later
Puranic literature.
The evidence of the Puranas is of two kinds. Of the first kind, there's the direct statement that there were 1015 (or 1050) years between the birth of Parikshita (Arjuna's grandson) and the accession of Mahapadma Nanda, commonly dated to 382 B.C., which would yield an estimate of about 1400 B.C. for the Bharata battle. However, this would imply improbably long reigns on average for the kings listed in the genealogies.
Of the second kind are analyses of parallel genealogies in the Puranas between the times of Adhisimakrishna (Parikshita's great-grandson) and Mahapadma Nanda. Pargiter accordingly estimated 26 generations by averaging 10 different dynastic lists and, assuming 18 years for the average duration of a reign, arrived at an estimate of 850 B.C. for Adhisimakrishna, and thus approximately 950 B.C. for the Bharata battle.
B. B. Lal used the same approach with a more conservative assumption of the average reign to estimate a date of 836 B.C., and correlated this with archaeological evidence from
Painted Grey Ware sites, the association being strong between PGW artifacts and places mentioned in the epic.
Attempts to date the events using methods of
archaeoastronomy have produced, depending on which passages are chosen and how they're interpreted, estimates ranging from the late 4th to the mid 2nd millennium B.C.
The late 4th millennium date has a precedent in the calculation of the Kaliyuga epoch, based on planetary conjunctions, by
Aryabhata (6th century). His date of February 18th 3102 B.C. has become widespread in Indian tradition (for example, the
Aihole inscription of
Pulikeshi II, dated to Saka 556 = 634 A.D., claims that 3735 years have elapsed since the Bharata battle.)
Another traditional school of astronomers and historians, represented by
Vriddha-Garga,
Varahamihira (author of the
Brhatsamhita) and
Kalhana (author of the
Rajatarangini), place the Bharata war 653 years after the Kaliyuga epoch, corresponding to 2449 B.C.
In discussing the dating questions historian A. L. Basham says:
"According to the most popular later tradition the Mahabharata War took place in 3102 B.C., which in the light of all evidence, is quite impossible. More reasonable is another tradition, placing it in the 15th century B.C., but this is also several centuries too early in the light of our archaeological knowledge. Probably the war took place around the beginning of the 9th century B.C.; such a date seems to fit well with the scanty archaeological remains of the period, and there's some evidence in the Brahmana literature itself to show that it can't have been much earlier."
Authorship and structure
The epic is traditionally ascribed to
Vyasa, who is also one of the major dynastic characters within the epic. The first section of the
Mahabharata states that it was
Ganesha who, at the request of Vyasa, wrote down the text to Vyasa's dictation. Ganesha is said to have agreed to write it only on condition that Vyasa never pause in his recitation. Vyasa agreed, providing that Ganesha took the time to understand what was said before writing it down. This also serves as a popular variation on the stories of how Ganesha's right tusk was broken (a traditional part of Ganesha imagery). This version attributes it to the fact that, in the rush of writing, his pen failed, and he snapped off his tusk as a replacement in order that the transcription not be interrupted.
The epic employs the
story within a story structure, otherwise known as frametales, popular in many Indian religious and secular works. It is recited to the King
Janamejaya who is the great-grandson of
Arjuna, by
Vaisampayana, a disciple of
Vyasa.
Synopsis
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
Kaurava and the
Pandava. Although the Kaurava is the senior branch of the family,
Duryodhana, the eldest Kaurava, is younger than
Yudhisthira, the eldest Pandava. Both Duryodhana and Yudhisthira claim to the first in line to inherit the throne.
The struggle culminates in the
great battle of Kurukshetra, in which the
Pandavas are ultimately victorious. The battle produces complex conflicts of kinship and friendship, instances of family loyalty and duty taking precedence over what is right, as well as the converse.
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), the fourth and final age of mankind, where the great values and noble ideas have crumbled, and man is heading toward the complete dissolution of right action, morality and virtue.
The elder generations
Janamejaya's ancestor
Shantanu, the king of
Hastinapura has a short-lived marriage with the goddess
Ganga and has a son, Devavrata (later to be called
Bhishma), who becomes the heir apparent.
Many years later, when the king goes hunting, he sees
Satyavati, and asks to marry her. She is the daughter of a fisherman, and already has a son,
Vyasa. Her father refuses to consent to the marriage unless Shantanu promises to make any future son of Satyavati the king upon his death. To solve the king's dilemma, Devavrata agrees not to take the throne. As the fisherman isn't sure about the prince's children honouring the promise, Devavrata also takes a vow of lifelong celibacy to guarantee his father's promise.
Shantanu has two sons by Satyavati,
Chitrangada and
Vichitravirya. Upon Shantanu's death, Chitrangada becomes king. After his death Vichitravirya rules
Hastinapura. In order to arrange the marriage of the young Vichitravirya, Bhishma goes to
Kāśī for a
swayamvara of the three princesses Amba, Ambika and Ambalika. He wins them, and Ambika and Ambalika are married to Vichtravirya, though Amba becomes Bhishma's bitter enemy.
The Pandava and Kaurava princes
When Vichitravirya dies young without any heirs, Satyavati asks her first son
Vyasa to
father children on the widows. Ambika shuts her eyes when she sees him and her son
Dhritarashtra is born blind. Ambalika turns pale and bloodless, and her son
Pandu is born pale (the term Pandu may also mean 'jaundiced'
(External Link
)). Vyasa fathers a third son
Vidura, by a serving maid, who is born normal.
Dhritarashtra marries
Gandhari, who blindfolds herself when she finds she's been married to a blind man. Pandu takes the throne because of Dhritarashtra's blindness. Pandu marries twice, to
Kunti and
Madri. Pandu is however cursed by sage
Kindama that if he engages in a sexual act, he'll die. He then retires to the forest along with his two wives, and his brother rules thereafter, despite his blindness.
Pandu's elder queen Kunti however, asks the gods
Dharma,
Vayu, and
Indra for sons, by using a boon granted by Durvasa. She gives birth to three sons
Yudhishtira,
Bhima, and
Arjuna through these gods. Kunti shares her boon with the younger queen
Madri, who bears the twins
Nakula and
Sahadeva through the
Ashwini twins. However Pandu and Madri, indulge in sex and Pandu dies. Madri
dies on his funeral pyre. Kunti raises the five brothers, who are from then usually referred to as the
Pandava brothers.
Dhritarashtra has a hundred sons through
Gandhari, all born after the birth of Yudhishtira. These are the
Kaurava brothers, the eldest being
Duryodhana, and the second
Dushasana. There is rivalry and enmity between them and the Pandava brothers, from their youth and into manhood.
(The House of Lac)
Duryodhana plots to get rid of the Pandavas. He has a palace built of flammable materials (mostly Lac), and arranges for them to stay there, with the intention of setting it alight. However, the Pandavas are warned by their uncle, Vidura, who sends them a miner to dig a tunnel. They are able to escape to safety and go into hiding, but after leaving others behind, whose bodies are mistaken for them. The Pandavas and Kunti go into hiding.
Marriage to Draupadi
During the course of their hiding the Pandavas learn of a
swayamvara which is taking place for the hand of the
Pāñcāla princess
Draupadī. The Pandavas enter the competition in disguise as Brahmins. The task is to string a mighty steel bow and shoot a target on the ceiling while looking at its reflection in oil below. Most of the princes fail, many being unable to lift the bow. Arjuna succeeds however. The Pandavas return home and inform their mother that Arjuna has won a competition and to look at what they've brought back. Without looking, Kunti asks them to share whatever it's Arjuna has won among themselves. Thus Draupadi ends up being the wife of all five brothers.
Indraprastha
After the wedding, the Pandava brothers are invited back to Hastinapura. The Kuru family elders and relatives negotiate and broker a split of the kingdom, with the Pandavas obtaining a new territory. Yudhishtira has a new capital built for this territory at
Indraprastha. Neither the Pandava nor Kaurava sides are happy with the arrangement however.
Shortly after this, Arjuna kidnaps and then marries Krishna's sister,
Subhadra. Yudhishtira wishes to establish his position as king; he seeks Krishna's advice. Krishna advises him, and after due preparation and the elimination of some opposition, Yudhishthira carries out the
rājasūya yagna ceremony; he's thus recognised as pre-eminent among kings.
The Pandavas have a new palace built for them, by
Maya the
Danava. They invite their Kaurava cousins to Indraprastha. Duryodhana walks round the palace, and mistakes a glossy floor for water, and won't step in. After being told of his error, he then sees a pond, and assumes it isn't water and falls in. Draupadi laughs at him, and he's humiliated.
The dice game
Sakuni, Duryodhana's uncle, now arranges a dice game, playing against Yudhishtira with loaded dice. Yudhishtira loses all his wealth, then his kingdom. He then even gambles his brothers, himself, and finally his wife into servitude. The jubilant Kauravas insult the Pandavas in their helpless state and even try to disrobe Draupadi in front of the entire court, but her honour is saved by Krishna who miraculously creates lengths of cloth to replace the ones being removed.
Dhritarashtra, Bhishma, and the other elders are aghast at the situation, but Duryodhana is adamant that there's no place for two crown princes in Hastinapura. Against his wishes Dhritarashtra orders for another dice game. The Pandavas are required to go into exile for 13 years, and for the 13th year must remain hidden. If discovered by the Kauravas, that'll be forced into exile for another 12 years.
Exile and return
The Pandavas spend twelve years in exile; many adventures occur during this time. They also prepare alliances for a possible future conflict. They spend their final year in disguise in the court of
Virata, and are discovered at or after the end of the year.
At the end of their exile, they try to negotiate a return to Indraprastha. However, this fails, as Duryodhana objects that they were discovered while in hiding, and that no return of their kingdom was agreed. War becomes inevitable.
The battle at Kurukshetra
The two sides summon vast armies to their help, and line up at
Kurukshetra for a war. The Kingdoms of
Panchala,
Dwaraka,
Kasi,
Kekaya,
Magadha,
Matsya,
Chedi,
Pandya and the
Yadus of
Mathura and some other clans like the
Parama Kambojas were allied with the
Pandavas. The allies of the
Kauravas included the kings of Pragjyotisha,
Anga,
Kekaya, Sindhudesa (including
Sindhus,
Sauviras and Sivis), Mahishmati,
Avanti in Madhyadesa,
Madra,
Gandhara,
Bahlikas,
Kambojas and many others. Prior to war being declared,
Balarama, had expressed his unhappiness at the developing conflict, and left to go on
pilgrimage, thus he doesn't take part in the battle itself. Krishna takes part in a non-combatant role, as charioteer for Arjuna.
Before the battle, Arjuna, seeing himself facing great-uncle
Bhishma and his teacher
Drona on the other side, has doubts about the battle and he fails to lift his Gandiva bow. Krishna wakes him up to his call of duty in the famous
Bhagavad Gita section of the epic.
Though initially sticking to chivalrous notions of warfare, both sides soon adopt dishonourable tactics. At the end of the 18-day battle, only the Pandavas, Satyaki, Kripa, Ashwathama, Kritavarma and Krishna survive.
The end of the Pandavas
After "seeing" the carnage,
Gandhari who had lost all her sons, curses Krishna to be a witness to a similar annihilation of his family, for though divine and capable of stopping the war, he hadn't done so. Krishna accepts the curse, which bears fruit 36 years later.
The Pandavas who had ruled their kingdom meanwhile, decide to renounce everything. Clad in skins and rags they retire to the
Himalaya and climb towards heaven in their bodily form. A stray dog travels with them. One by one the brothers and Draupadi fall on their way. As each one stumbles, Yudhishitra gives the rest the reason for their fall (Draupadi was partial to Arjuna, Nakula and Sahadeva were vain and proud of their looks, Bhima and Arjuna were proud of their strength and archery skills, respectively). Only the virtuous Yudhisthira who had tried everything to prevent the carnage and the dog remain. The dog reveals himself to be the god Yama (also known as Yama Dharmaraja), and then takes him to the underworld where he sees his siblings and wife. After explaining the nature of the test, Dharma takes Yudhishtira back to heaven and explains that it was necessary to expose him to the underworld for the
one lie he'd said during his entire life. Dharma then assures him that his siblings and wife would join him in heaven after they'd been exposed to the underworld for measures of time according to their vices.
Arjuna's grandson
Parikshita rules after them and dies bitten by a snake. His furious son, Janamejaya, decides to perform a snake sacrifice (
sarpasttra) in order to destroy the snakes. It is at this sacrifice that the tale of his ancestors is narrated to him.
Versions, translations, and derivative works
Many regional versions of the work developed over time, mostly differing only in minor details, or with verses or subsidiary stories being added. These include some versions from outside the Indian subcontinent, such as the
Kakawin Bharatayuddha from
Java.
Critical Edition
Between 1919 and 1966, the scholars at the
Bhandarkar Oriental Research Institute,
Pune, compared the various manuscripts of the epic from India and abroad and produced the
Critical Edition of the
Mahabharata, on 13,000 pages in 19 volumes, followed by the Harivamsha in another two volumes and six index volumes. This is the text that's usually used in current
Mahabharata studies for reference. This work is sometimes called the 'Pune' or 'Poona' edition of the Mahabharata.
Modern interpretations
MT Vasudevan Nair's Randamoozham. A radical approach in interpreting 'the silences of Vyasa' when he narrated the epic Mahabharatha, the 'Second Turn' ('Randamoozham' for those who know Malayalam) describes the events taking Bhima, the second of the Pandavas as the pivotal point.
This book bring out the true colors of a lot of charectors whom we usually consider as gods.
The acclaimed
Kannada novelist
S.L. Bhyrappa wrote a novel in Kannada (Translated to most of the Indian languages and English) titled
Parva, giving new interpretation to the story of Mahabharata. He carried years of research where Mahabharata happened, in the plains of
North India,
Uttarakhand and Garwal region in particular. He tried to understand the social and ethical practices in these regions and correlate them with the story of Mahabharata. He gave a realistic, rational explanation of the characters and events of Mahabharata.
In the late 1980s, the
Mahabharata TV series was televised and shown on India's national television (
Doordarshan). The series was written by Dr.
Rahi Masoom Reza and directed by
B. R. Chopra and his son Ravi Chopra. The concept was by Pt. Narendra Sharma - a well-known poet and lyricist. It was also shown in the
UK by the
BBC, where it achieved audience figures of 5 million, unheard of for a subtitled series being aired in the afternoon.
In the
West, the most acclaimed and well known presentation of the epic is
Peter Brook's nine hour play premiered in
Avignon in 1985 and its five hour movie version
The Mahabharata (1989), which was shown on other TV networks, including
PBS (through the "
Great Performances" show) and
Danmarks Radio (credited in the movie's credits).
However, there have been film versions of the
Mahabharata long before these two versions, the earliest of which was shown in 1920.. Another upcoming Indian film version
The Mahabharata is currently in production.
Among literary reinterpretations of the Mahabharata the most famous is arguably
Sashi Tharoor's major work entitled "
The Great Indian Novel", an involved literary, philosophical, and political novel which superimposes the major moments of post-Independence
India in the 20th century onto the driving events of the Mahabharata epic. An acclaimed book, "The Great Indian Novel" also contemporized well-known characters of the epic into equally well-known politicians of the modern era (for example
Indira Gandhi as the villainous
Duryodhana).
Mahabharata was also reinterpreted by
Shyam Benegal in
Kalyug. Kalyug is a modern-day replaying of the Mahabharat, with the Pandava industrial family being locked in a titanic battle with their Kaurav rivals. But the times are different from the original Mahabharat's, and external forces impinge on feudal values causing disconcerting results.
Western interpretations of the Mahabharata include
William Buck's Mahabharata and
Elizabeth Seeger's Five Sons of King Pandu.
English translations
Lal version
A poetic translation of the full epic into English, done by the poet
P. Lal is complete, and in 2005 began being published by
Writers Workshop, Calcutta. The P. Lal translation is a non-rhyming verse-by-verse rendering, and is the only edition in any language to include all slokas in all recensions of the work (not just those in the
Critical Edition). It is both poetic and swift to read, and is oriented to the oral/musical tradition in which the work was originally created. The completion of the publishing project is scheduled for 2008. Thirteen of the eighteen volumes are now available:
» Vol 1: Adi Parva, 1232 pages, 2005, ISBN 81-8157-370-6
Vol 2: Sabha Parva, 520 pages, 2005, ISBN 81-8157-382-X
» Vol 3: Vana Parva, 1580 pages, 2005, ISBN 81-8157-448-6
Vol 4: Virata Parva, 400 pages, 2006, ISBN 81-8157-382-X
» Vol 5: Udyoga Parva, 970 pages, 2006, ISBN 81-8157-530-X
Vol 6: Bhishma Parva, 920 pages, 2006, ISBN 81-8157-548-2
» Vol 7: Drona Parva, 1522 pages, 2007, ISBN 81-8157-640-3
Vol 8: Karna Parva, 1025 pages, 2008, ISBN 978-81-8157-711-5
» Vol 10: Sauptika Parva, 173 pages, 2008, ISBN 978-81-8157-723-8
Vol 14: Asvamedhika Parva, 2008, In Progress
» Vol 15: Asramavasuka Parva, 157 pages, 2007, ISBN 81-8157-606-3
Vol 16: Mausala Parva, 60 pages, 2006, ISBN 81-8157-550-4
» Vol 17: Mahaprasthana Parva, 30 pages, 2006 ISBN 81-8157-552-0
Vol 18: Svargarohana Parva, 80 pages, 2006 ISBN 81-8157-554-7
Clay Sanskrit Library version
A project to translate the full epic into English prose, translated by various hands, began to appear in 2005 from the
Clay Sanskrit Library, published by
New York University Press. The translation is based not on the
Critical Edition but on the version known to the commentator Nīlakaṇṭha. Currently available are portions of Parvas two, three, four, seven, eight, and nine.
Maha·bhárata II: The Great Hall: 588 pp, Paul Wilmot, 2006, ISBN 978-0-8147-9406-7
Maha·bhárata III: The Forest (volume four of four): 374 pp, William J. Johnson, 2005, ISBN 978-0-8147-4278-5
Maha·bhárata IV: Viráta: 516 pp, Kathleen Garbutt, 2007, ISBN 978-0-8147-3183-3
Maha·bhárata V: Preparations for War (volume one of two): 450 pp, Kathleen Garbutt, 2008, ISBN 978-0-8147-3191-8
Maha·bhárata V: Preparations for War (volume two of two): forthcoming
Maha·bhárata VI: Bhishma (volume one of two): forthcoming
Maha·bhárata VII: Drona (volume one of four): 473 pp, Vaughan Pilikian, 2006, ISBN 978-0-8147-6723-8
Maha·bhárata VIII: Karna (volume one of two): 604 pp, Adam Bowles, 2007, ISBN 978-0-8147-9981-9
Maha·bhárata VIII: Karna (volume two of two): 450 pp, Adam Bowles, 2008, ISBN 978-0-8147-9995-6
Maha·bhárata IX: Shalya (volume one of two): 371 pp, Justin Meiland, 2005, ISBN 978-0-8147-5706-2
Maha·bhárata IX: Shalya (volume two of two): 470 pp, Justin Meiland, 2007, ISBN 978-0-8147-5737-6
Chicago version
Another English prose translation of the full epic, based on the
Critical Edition, is also in progress, published by
University Of Chicago Press, initiated by Chicago Indologist J. A. B. van Buitenen (Parvas 1-5) and, following a 20-year hiatus caused by the death of van Buitenen, is being continued by D. Gitomer of DePaul University (Parva 6), J. L. Fitzgerald of The University of Tennessee (Parvas 11-13) and W. Doniger of Chicago University (Parvas 14-18):
» Vol. 1: Parva 1, 545 pages, 1980, ISBN 0-226-84663-6
Vol. 2: Parvas 2-3, 871 pages, 1981, ISBN 0-226-84664-4
» Vol. 3: Parvas 4-5, 582 pages, 1983, ISBN 0-226-84665-2
Vol. 4: Parva 6 (forthcoming)
» Vol. 7: Parva 11, first half of parva 12, 848 pages, 2003, ISBN 0-226-25250-7
Vol. 8: Second half of Parva 12 (forthcoming)
Ganguli version
Until these three projects are available in full, the only available complete English translations remain the
Victorian prose versions by
Kisari Mohan Ganguli, published between 1883 and 1896 (Munshiram Manoharlal Publishers) and by M. N. Dutt (Motilal Banarsidass Publishers). Most critics consider the translation by Ganguli to be faithful to the original text. The complete text of Ganguli's translation is available online (see External Links).
Indonesian version
This is a Kawi version that's found on the Indonesian island of Bali and was translated by Dr. I Gusti Putu Phalgunadi. Of the eighteen parvas, only eight Kawi manuscripts remain.
» Vol 1: Adi Parva - The First Book, 305 pages, 1990, ISBN 81-85179-50-6
Vol 2: Virataparva - The Fourth Book, 197 pages, 1992, ISBN 81-85689-05-9
» Vol 3: Udyogaparva, 345 pages, 1994, ISBN 81-85689-96-2
Vol 4: Bhishmaparva, 283 pages, 1995, ISBN 81-86471-05-7
» Vol 5: Asramavasaparva, Mosalaparva, Prasthanikaparva, Svargarohanaparva, 161 pages, 1997, ISBN 81-86471-11-1
Kuru family tree
Key to Symbols
Male: blue border
Female: red border
Pandavas: green box
Kauravas: red box
Notes
a: Santanu was a king of the Kuru dynasty or kingdom, and was some generations removed from any ancestor called Kuru. His marriage to Ganga preceded his marriage to Satyavati.
b: Pandu and Dhritarashtra were fathered by Vyasa after Vichitravirya's death. Dhritarashtra, Pandu and Vidura were the sons of Vyasa with Ambika, Ambalika and a maid servant respectively.
c: Karna was born to Kunti through her invocation of Surya, before her marriage to Pandu.
d: The Pandavas were acknowledged sons of Pandu but were begotten by Kunti's invocation of various deities. In particular:
e:Duryodhana and his siblings were born at the same time, and they were of the same generation as their Pandava cousins.
The birth order of siblings is correctly shown in the family tree (from left to right), except for Vyasa and Bhishma whose birth order isn't described, and Vichitravirya who was born after them. The fact that Ambika and Ambalika are sisters isn't shown in the family tree. The birth of Duryodhana took place after the birth of Karna and Yudhishtira, but before the birth of the remaining Pandava brothers.
Some siblings of the characters shown here have been left out for clarity; these include Chitrangada, the eldest brother of Vichitravirya. Vidura, half-brother to Dhritarashtra and Pandu. The family tree continues through the descendants Arjuna, and these have also not been shown here.
Further Information
Get more info on 'Mahabharat'.
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