For the film by Peter Brook, see The Mahabharata (1989 film). The
Mahābhārata (
Devanagari:
महाभारत) is one of the two major
Sanskrit epics of
ancient India, the other being the
Ramayana.
With more than 74,000 verses, long prose passages, and about 1.8 million words in total, it is one of the longest
epic poems in the world. The epic is part of the Hindu
itihāsa, literally "that which happened", which includes with the
Ramayana and the
Purāṇas.
Traditionally, Hindus ascribe the
Mahabharata to
Vyasa. Due to 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 and it probably reached its final form in the early
Gupta period.
Influence It is undisputed 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. and 12. The addition of the latest parts may be dated by the absence of the
Anushasana-parva 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 is likely that the redaction into 18 books took place in the first century. An alternative division into 20 parvas appears to have co-existed for some time. The division into 100 sub-parvas (mentioned in Mbh. 1.2.70) is older, and most parvas are named after one of their constituent sub-parvas. The
Harivamsa consists of the final two of the 100 sub-parvas, and was considered an appendix (
khila) to the
Mahabharata proper by the redactors of the 18 parvas.
The division into 18 parvas is as follows:
The Adi-parva is dedicated to 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 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 probably correspond to the addition of one and then another 'frame' settings of dialogues. The
Vasu version corresponds to the oldest, without frame settings, beginning with the account of the birth of Vyasa. The Astika version adds the Sarpasattra and Ashvamedha material from Brahmanical literature, and introduces the name
Mahabharata and identifies 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.
Textual history and organization For historical context of the tale, see Kingdoms of Ancient India Some people believe that "The epic's setting certainly has a historical precedent in
Vedic India, where the
Kuru kingdom was the center of political power in the late
2nd and early
1st millennia BCE. A dynastic conflict of the period could very well have been the inspiration for the
Jaya, the core on which the Mahabharata corpus was built, and eventually the climactic battle came 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."
Historicity 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 by
Vaisampayana, a disciple of
Vyasa.
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 behest 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.
Structure and authorship 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, the elder branch of the family, and the
Pandava, the younger branch, with the situation where
Kaurava's elder brother
Duryodhana is younger than eldest brother of
Pandava's i.e.
Yudhisthir, leading to conflict where both have the claims to the throne, citing themselves elder.
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.
Synopsis 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.
Satyavati is the daughter of a fisherman in the kingdom, and she already has a son,
Vyasa. Many years later, when the king goes hunting, he see her and asks to marry her. 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 is not 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 Kashi for a
swayamvara of the three princesses Amba, Ambika and Ambalika. He wins them, and Ambika and Ambalika are married to Vichtravirya.
The elder generations Vichitravirya died young without any heirs. Satyavati then asked her first son
Vyasa to go to Vichitravirya's widows and give them the divine vision of giving birth to son's without losing their chastity. Vyasa fathered the royal children
Dhritarashtra, who is born blind, and
Pandu, who is born pale. Through a maid of the widows, he also fathers their commoner half-brother
Vidura.
Pandu marries twice, to
Kunti and
Madri. Dhritarashtra is married to
Gandhari, who blindfolds herself when she finds she has been married to a blind man. Pandu takes the throne because of Dhritarashtra's blindness. Pandu while out hunting deer, is however cursed that if he engages in a sexual act, he will 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, unable to resist temptation, indulge in sex and die in the forest, and Kunti returns to Hastinapura to raise her sons, who are then usually referred to as the
Pandava brothers.
Dhritarashtra has a hundred sons through
Gandhari, the
Kaurava brothers, the eldest being
Duryodhana, and the second
Dushasana. There is rivalry between the sets of cousins, from their youth and into manhood.
The Pandava and Kaurava princes Duryodhana plots to get rid of the Pandavas and tries to kill the Pandavas secretly by setting fire to their palace which he had made of
lac. 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. Bhishma goes to the river Ganga to perform the last rites of the people found dead in the burned palace, understood to be Pandavas. Vidura then informs him that the Pandavas are alive and to keep the secret to himself.
Laakshagriha (The House of Wax) In course of this exile the Pandavas are informed of a
swayamvara, a marriage competition, which is taking place for the hand of the
Panchala princess
Draupadi. 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 water below. Most of the princes fail, being unable to lift the bow. Arjuna, however, succeeds. When he returns with his bride, Arjuna goes to his mother, saying, "Mother, I have brought you a present!". Kunti, not noticing the princess, tells Arjuna that whatever he has won must be shared with his brothers. To ensure that their mother never utters a falsehood, the brothers take her as a common wife. In some interpretations, Draupadi alternates months or years with each brother. At this juncture they also meet
Krishna, who would become their lifelong ally and guide.
Draupadi 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 marries
Subhadra. Yudhishtira wishes to establish his position; he seeks Krishna's advice. Krishna advises him, and after due preparation and the elimination of some opposition, Yudhishthira carries out a Rajasuya Yagna ceremony; he is 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 will not step in. After being told of his error, he then sees a pond, and assumes it is not water and falls in. Draupadi laughs at him, and he is humiliated.
Indraprastha 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, then his wife, and finally himself, into servitude. The jubilant Kauravas insult the Pandavas in their helpless state and even try to disrobe Draupadi in front of the entire court.
Dhritarashtra, Bhishma, and the other elders are aghast at the situation, and negotiate a compromise. The Pandavas are required to go into exile for 13 years, and for the 13th year must remain hidden. If discovered by the Kauravas, they will be forced into exile for another 12 years.
The dice game 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.
Exile and return Main article: Kurukshetra war The battle at Kurukshetra 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 had not 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 Dharma, who reveals the nature of the test and assures Yudhishtra that his fallen siblings and wife are in heaven. Yudhisthira alone reaches heaven in his bodily form for being just and humble.
Arjuna's grandson
Parikshita rules after them and dies bitten by a snake. His furious son, Janamejaya, decides to perform a snake sacrifice (
sarpasattra) 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 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 2 volumes and 6 index volumes. This is the text that is usually used in current
Mahabharata studies for reference. This work is sometimes called the 'Pune' or 'Poona' edition of the Mahabharata.
Critical Edition 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 correlating 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 Western interpretations of the Mahabharata include
William Buck's Mahabharata and
Elizabeth Seeger's Five Sons of King Pandu.
Modern Interpretations 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. Six 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
Vol 5: Udyoga Parva, 970 pages, 2006,
ISBN 81-8157-530-X Vol 17: Mahaprasthana Parva, 30 pages, 2006
ISBN 81-8157-552-0 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. Currently available are portions of Parvas two, three, four, seven, eight, and nine.
Another English prose translation of the full epic 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 (Parvas 6-10), 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)
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 Banarasidoss 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).
Several editions of the
Kisari Mohan Ganguli translation of the Mahabharata incorrectly cite
Pratap Chandra Roy as translator and this error has been perpetuated into secondary citations. See the publishers preface to the current Munshiram Manoharlal edition for an explanation.
English Translations Key to Symbols Notes Male:
blue border Female:
red border Pandavas:
green box Kauravas:
red box a:
Pandu and
Dhritarashtra were fathered; by
Veda Vyasa after
Vichitravirya's death.
b: The
Pandavas were acknowledged sons of
Pandu but were beget by
Kunti's invocation of various deities. In particular:
- Dharma, for Yudhishtira
Vayu, for Bhima
Indra, for Arjuna
The twins, Nakula and Sahadeva were born to Madri through her invocation of the The Ashvins
c: Karna was born to Kunti through her invocation of Surya, before her marriage to Pandu. See also