From http://indianheartbeat.20m.com/PgMahabharatam.html
August 11, 2001
Mahabharatam
by Thiru A.Kathiresen
The Mahabharatam is the longest epic in the world, containing 100,000 verses. It is all-inclusive literature. It is claimed that all the problems in human life and their solutions are contained in it. The Mahabharatam is a treasure house of Indian culture. It is many things combined: a manual on ethics, work on social and political philosophy, a study of duty and human relationships, a book on religion and the attainment of the truth, and more.
Below, SWAMI CHINMAYANANDA takes a very brief look at the Mahabharatam and points out some of the many, many lessons contained in it, lessons which were pertinent then as they are today. Lessons that will always continue to be pertinent:
Swamiji says: "Nobody reading the Mahabharatam can remain unmoved by the breadth of the author's vision. To use a clinch, it is simply one huge canvas of life.
There are two ways of looking at the epic: As a work of pure fiction, it is unsurpassed by any modem work of fiction in the sweep of its plot.
On the other hand, viewing the Mahabharatam as a canvas of life, the reader sees the peculiar force that guides each individual to his destiny.
At an allegorical level, the epic can be visualized as the struggle between the forces of good and evil within ourselves. Because of their origin, we may even consider the two forces as "cousins" just as the warring Kauravas and Pandavas are cousins.
In the initial stages of an individual's evolution, the baser forces have the ascendancy and the nobler forces are in "exile". It is only after a decisive battle with the Lord's grace that an individual attains nobility. And in this struggle, the different subtle shades of good and evil emerge. This is seen in the story in various incidents that generate controversy: the butchering of Abhimanyu, Stayaki slaying the unarmed Bhurisravas, deception of Acharya Drona by the noblest of the noble Yudhisthira himself. And in all these evil tries to justify itself, as do Duryodhana, Dhritarashtra, and many others.
We find in the epic, innumerable instances of people of learning and those in positions of power falling from their pedestals. Drona's pique at Drupada's insult and his consequent death at the hands of Drishtadyumna; likewise Dritarashtra's attachment to his sons resulting in his witnessing the destruction of the entire clan. This just goes to show what grievous consequences can come of a little lack of discrimination irrespective of a person's learning or position.
Sri Krishna in the second chapter of the Bhagavad Gita illustrates the path that takes a man to his end: "Attachment gives rise to desire, from desires (unfulfilled) comes forth anger, from anger proceeds delusion leading to loss of memory followed by the loss of reason ending in destruction." This in a nutshell can be viewed as the reason for the fall of Duryodhana. From his attachment to power and his inability to wrest it from the Pandavas rose the desire to put an end to their lives.
One is amazed at the political relevance of the lessons found in the Mahabharatam. At the game of dice, Yudhisthira loses everything and in the end stakes his brothers. Losing them, he stakes himself. Finally, even Draupathi is not spared. Draupathi is humiliated while stalwarts such as Bhisma, Drona, and others look on dumbly. Only Vidura and Vikarna speak, but Duryodhana rebukes both on account of they being younger people. Bhima vows to drink Duchasana's blood and break Duryodhana's thigh. That was the beginning of the end of the Kauravas. This incident reveals an important truth. Destruction was inevitable when the elders refused to speak out when righteousness was being insulted. Likewise when intellectuals and those whose voices will be heard dare not speak out at the deception and lies of the ruling class either out of fear or for a favor, then disastrous consequences follow.
That brain works where brawn does not is illustrated by the story of the Yaksha. In a series of questions and answers revealing an astounding clarity regarding the precepts of the Shastras, Yudhisthira succeeds where the mighty Bhima and Arjuna failed. Two examples should suffice:
"What is the loss which yields joy and not sorrow?"
"Anger - giving it up, we will no longer be subject to sorrow."
“What is the greatest wonder in the world?"
"Everyday man sees creatures leaving for the abode of Yama, and yet those who remain to seek to live forever."
On being granted the boon of reviving the life of one brother, Yudhisthira chooses Nakulan in preference to Bhima or Arjuna. The reason he gives is: "I am surviving, a son of Kunti, and so she is not completely bereaved. In order that the scales of justice be even, I ask that Madri's son, Nakulan may be revived." What nobility.
Woven throughout the epic are innumerable stories of kings and rishis highlighting the faults of ordinary human beings.
The ending of the Kurukshetra war graphically illustrates how evil has a way of perpetuating itself - this time it was Aswathama's turn to be deluded into believing the vileness of the Pandavas. As a person involved in the unfolding of the epic (his own father Drona counsels Duryodhana against the war), he should have judged the events in their proper context but that was not to be. To destroy what he thought was evil, he again chose evil means and attacked the enemy camp at night, putting an end to all of Draupathi's sons.
As Rajaji (who has translated the Mahabharatam into English and based on which Swami Chinmayananda is making this commentary) says: "One transgression begets the next and thus evil grows from evil, submerging righteousness."
I would call your attention to one more gem in the epic: In choosing the commander-in-chief for the Pandava forces, Yudhisthira consults Sahadevan first. Rajaji has this to say: "It was the practice to ascertain the view of younger people first, before consulting elders. If the elders were consulted first, it would not be possible for others to speak with freedom and even honest differences of opinion might savor of disrespect". Management in excelsior in the age of Chariots?
These are by no means the only treasures of the Mahabharatam - these are just a part of what I have been able to communicate. Those who have not read this ageless story before must do so right away - You do not know what you are missing. And those who have must do so again - you do not know what you may have missed."