The Indian Dharma

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In the previous episode, we had witnessed Sage Vyaasa and Bhagawan Brahma entering into a very important conversation wherein Bhagawan Brahma is trying to understand what is Sage Vyaasa having in mind, which he’s trying to document. Upon Bhagawan Brahma’s request, Sage Vyaasa outlines a detailed “Table of contents” for the entire Mahabharata text, wherein he briefs all the important aspects of “Dharma” that he has in store to talk about in the text. Upon hearing this from Sage Vyaasa, Bhagawan Brahma understands that documenting whatever Sage Vyaasa is having in mind is not going to be an easy task for anyone in this world to do. This prompts Bhagawan Brahma to suggest that the best person in this world who can document this is none other than Bhagawan Ganesha, who is the leader of all the “Ghanas”. Bhagawan Brahma thus instructs Sage Vyaasa to invoke Bhagawan Ganesha’s presence, with whose help, he can achieve the feat of documenting the entire Mahabharata text. 

As we’ve witnessed earlier itself, the version that Bhagawan Ganesha documented along with Sage Vyaasa contains about 60 Lakh slokas. However, what we have today is actually a condensed version of the text with just around 1.25 Lakh slokas (Including Hari Vamsam). The original version is believed to be available at Bhagawan Brahma’s “Satya Lokha”, wherein the lifespan of people there is enormously huge. We’ve seen this calculation during our previous Shri Vishnu Puraana and Shrimad Bhaagawatha Puraana projects. Readers can refer to these two for their ready understanding. Thus, the point here is that, the Mahabharata text that is available in our “Manushya Lokha” today is a far condensed version for our convenience. If we’re unable to understand and comprehend even this, what for are we living in this world? 🙂 Let us think about it as we commence proceedings. 

Moving on further, as per Bhagawan Brahma’s instruction, Sage Vyaasa invokes the presence of Bhagawan Ganesha and it is with His divine help, the Mahabharata text is going to be documented. Bhagawan Ganesha arrives at Sage Vyaasa’s ashram and Sage Vyaasa briefs Him the task in hand. Upon hearing from Sage Vyaasa, Bhagawan Ganesha replies thus, “Oh Sage! I’m ready to help you write down the entire text, but for one condition – You should continuously dictate the text non-stop for me and I shall keep on writing whatever you say. The moment you stop the dictation process, I shall stop writing then and there and leave!” Sage Vyaasa accepted Bhagawan Ganesha’s condition as he is quite confident that he has everything crystal clear in his mind. If one has to sequence around 60 Lakh slokas with such high level of thought process and clarity, we shall imagine how knowledgeable Sage Vyaasa was. This is a typical characteristic, not only of Sage Vyaasa, but also of many erstwhile great sages. The power of penance that each of them possessed, enabled them to have such a crystal clear thought process, which in turn enabled them to document such great texts! We’ve already witnessed a similar example in the form of Sage Shukaachaarya for the Shrimad Bhaagawatha Puraana and in the form of Sage Paraashara for the Shri Vishnu Puraana.

As Bhagawan Ganesha is about to start writing thus, something struck Sage Vyaasa’s mind. He thought within himself thus, “Oh! This Bhagawan Ganesha has asked us to oblige to His condition, isn’t it? Why shouldn’t I put forth a condition from my end? Afterall this is something that is coming out of my intellect and the power of penance, isn’t it?” Thinking thus, Sage Vyaasa replies to Bhagawan Ganesha, “Oh Bhagawan Ganesha! Just like how I obliged your condition, here is a condition from my side – As you write down the text in the “Sloka” format, you should make sure that you’re documenting whatever I have in my mind. You should not interpret the slokas and write in the way you want. The messages that each sloka would convey should be from my thought process and not yours!” Since this is ultimately Sage Vyaasa’s masterpiece, Bhagawan Ganesha too accepts the condition and was about to begin. 

At this point, we should understand one important thing – By getting this condition approved from Bhagawan Ganesha, Sage Vyaasa made sure that he dictates around 8,800 slokas for which neither himself nor Bhagawan Ganesha would understand and interpret the meaning! In other words, out of the so many lakh slokas, we cannot understand and infer the meanings for around 8,800 slokas! In fact, Sage Vyaasa himself claims this point. This is not something that I’m telling! 🙂 Sage Vyaasa himself says thus, “Of these 8,800 slokas, the meaning of these can perhaps be understood only by my son or by Sanjaya”! We can see here that Sage Vyaasa is invoking the name of Sanjaya. Sanjaya, as many of us might be knowing, was King Dhirdiraashtra’s most trusted minister. Sanjaya is considered to be one of the most highly knowledgeable persons in King Dhirdiraashtra’s cabinet, and also amidst the entire Mahabharata text. More than the knowledge part, one striking aspect of Sanjaya is that he doesn’t have even an iota of bad intentions in him. He doesn’t have even an iota of pride, jealousy, etc. in him. He was as pure as gold! This purity of Sanjaya is what attracted Sage Vyaasa to invoke Sanjaya’s name here and explain that perhaps if Sanjaya comes forward a bit, he might be able to understand the meaning of these 8,800 slokas. In fact, this is also the main reason why Bhagawan Krishna liked Sanjaya the most, out of many other people that we’re going to witness as part of the Mahabharata text. 

Thus, coming back to the context here, Sage Vyaasa gets this one condition approved by Bhagawan Ganesha. As He is getting ready to write, Bhagawan Ganesha thinks within Himself for a split of a second! It is within this split of a second did Sage Vyaasa dictate hundreds of slokas sequentially! We can imagine at what speed the dictation is going. As Sage Vyaasa dictated thus, Bhagawan Ganesha is quickly documenting everything that he’s saying! This process goes on for the next three years! It is thus, the Mahabharata text was written, and today, we had the divine opportunity to understand this process! We shall wait till the next episode to continue this further and subsequently dive into what exactly Bhagawan Ganesha writes! Stay tuned! 🙂 

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In the previous episode, we had witnessed Sage Vyaasa’s important answer to Bhagawan Brahma’s question, wherein he puts forward a huge “Table of contents” for the entire Mahabharata text! 🙂 He outlines the various aspects of “Dharma” that he has spoken about, which is nothing but a condensed form of the Vedas and Upanishads, sans any difficulty in understanding. He has narrated all of what we’ve seen yesterday in the story format, so that all of us who do not have any knowledge of Sanskrit language and also of the “Shaastras” can also understand and comprehend it with ease. In these lines, Sage Vyaasa has commenced outlining the contents, and we’ve seen that there is nothing that Sage Vyaasa hasn’t touched upon in the Mahabharata text. As discussed earlier as well, if there is something that we couldn’t find from the Mahabharata text, it would probably be non-existent in the entire world, no matter how much we dig through any Vedas or Upanishads or Puraanas. Thus, we can witness here first-hand that the Mahabharata is a package of all that exists in this world and how the world moves on with the divine grace of Bhagawan. 

Having said thus, now let us continue the reply of Sage Vyaasa to Bhagawan Brahma. We’ve seen yesterday itself that the answer is way too long! We’ve only seen a part of that answer during yesterday’s episode. Now what are the other aspects that the Mahabharata contains? Sage Vyaasa continues with his “Table of contents” thus, “Oh Bhagawan Brahma! I’ve also outlined in the Mahabharata text with regards to various “Shaastras” that are required to cure diseases. I’ve spoken at length about the “Ayurveda Shaastra”. Apart from this, I’ve also spoken about “Nyaaya-Shaastra”, “Dhanda Shaastra”, “Raaja-Neethi”, commerce, trade, “Meemaamsa Shaastra”, etc. in detail. Moreover, I’ve also spoken about the “Ithihasas” and “Puraanas” in a condensed format. I’ve explained all of what I said in such a way that a person cannot finish reading everything within his / her entire lifespan!” 

This is a final thunder for all of us here, isn’t it? If a person cannot finish reading and comprehending the Mahabharata text within a lifespan, we shall imagine what is the level of intricacies and content in the text. Assuming that all of us have a lifespan of 120 years – Of course, none of us are going to live that long, but still, just for the sake of an assumption – For instance, Bhagawan Krishna’s incarnation spanned over a period of 120 years. Bhagawad Ramanujaachaarya’s incarnation too spanned for a period of 120 years. Now assuming this as a benchmark, Sage Vyaasa is explaining here that one cannot finish comprehending this Mahabharata text even if he / she tries for 120 years. 

Continuing further thus, Sage Vyaasa outlines, “Oh Bhagawan Brahma! In this text, I’m also outlining the various “Punya-Kshetras” that adorn this great Bhaarata Desha – Right from the Himalayas in the north, to Kannyakumari in the south, I’ve covered all important sacred places that this great country has. Apart from this, I’ve also spoken about the various “Punya-Theerthas” (Sacred rivers, ponds, lakes, oceans, etc.) wherein if one takes a bath or a dip, all his / her sins would get washed away instantaneously. I’ve also spoken about what all “Karma” should be performed at which places. For instance, I’ve spoken about places wherein the “Pinda-Pradhaanam” should be performed. I’ve spoken about where “Tila-Pradhaanam” has to be done. Similarly I’ve spoken about places where “Go-Dhaanam” (Donating a cow), “Karma” for a mother, “Karma” for a father, “Karma” for “Pitru-Devatas”, etc. should be performed. I’ve also spoken about who are the “Pitru-Devatas”, where is the “Pitru-Lokha” and who are those who transcend to this “Pitru-Lokha” in detail. Moreover, I’ve spoken at length about the “Yuddha-Shaastra” (War and its intricacies), kings giving punishments to offenders, who should get what punishments, etc. in this text! Such is the content that I have in my mind, which I’m planning to draft as a great text!” 

As Sage Vyaasa finishes thus, Bhagawan Brahma heaves a sigh of relief! Atlast the answer comes to an end! 🙂 When Sage Vyaasa talks at length this way, Bhagawan Brahma was quietly listening to what he was talking. Now that Sage Vyaasa has completed his accord, Bhagawan Brahma replies thus, “Oh Sage Vyaasa! I’m extremely impressed with what you have in mind! If this has to be documented in the way you’re conceptualizing it to be, there is nobody in this world who can help you do this, except for Bhagawan Ganesha, who is the leader of all the “Ghanas”! Hence, invoke the presence of Bhagawan Ganesha and He will help you in this great pursuit!”
Saying thus, Bhagawan Brahma blesses Sage Vyaasa and leaves the ashram. Now Sage Vyaasa obeys the words of Bhagawan Brahma, invokes Bhagawan Ganesha and invites Him to his ashram. As Bhagawan Ganesha arrives, Sage Vyaasa details his “project” to Him and Bhagawan Ganesha immediately accepts the work! Now Bhagawan Ganesha has to start writing as Sage Vyaasa is going to dictate. What happens next? Let’s wait for the next episode to find out! Stay tuned! 🙂 

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In the previous episode, we had commenced Sage Pouranika’s lengthy accord on the Mahabharata, upon Sage Romaharshana’s request. As Sage Pouranika begins, he gives a short accord on how Sage Vyaasa authored the Mahabharata text. He explains how Bhagawan Brahma visits Sage Vyaasa’s ashram at Maanaa near Badrinatha-Kshetra amidst the Himalayas. This is precisely the same sequence of events that took place with Valmiki Bhagawan as well, wherein Bhagawan Brahma had visited Valmiki Maharishi’s ashram at Bittur, to bless him with the divine “Gnaana Drishti” wherein he can see through the entire Ramayana in front of his two eyes. Similarly here also, as Bhagawan Brahma arrives at Sage Vyaasa’s ashram, Sage Vyaasa welcomes Bhagawan Brahma with all the required oblations and prostrations. As Bhagawan Brahma arrives, the first thing that Sage Vyaasa did was to stand up from his “Aasana” and pay respects. 

We’ve discussed this earlier as well – If an elderly or a senior person visits us, the first thing that all of us should do is to get up from our seat and pay respects to him or her. It is believed that as a senior person comes towards us, automatically our “Praana-Vaayu” (Oxygen that we breathe in) goes upwards in respect to that person. If we get up along with the direction of our “Praana-Vaayu” and pay respects, we’re saved. Else, we can imagine what would happen to us – When the “Praana Vaayu” goes up and we’re not getting up, it would escape out of our mouth, and eventually we’re equal to dead bodies. This is why we should always pay respects to senior people (both in terms of age and knowledge) by getting up from where we’re sitting. Thus, Sage Vyaasa too gets up in respect to Bhagawan Brahma, offers all the spiritual oblations to him. 

As both of them settle down after the oblations and respects, Sage Vyaasa submits to Bhagawan Brahma thus, “Oh Bhagawan Brahma! I’ve got in mind a great text in which I’ve packed all important aspects of “Dharma” as mentioned by various sages and Bhagawan Himself. I require your blessings to propagate this text to the whole world, so that all people can understand “Dharma” and follow it properly!” As Sage Vyaasa submits his query to Bhagawan Brahma thus, Bhagawan Brahma asks a counter question here – “Oh Sage Vyaasa! I know you would be having great things in mind, and that is why I came to visit you in person directly. Now tell me what is so special that you’ve got in that great text that you’re talking about? Why don’t you share it with me in detail, so that I shall guide you as to how this text should be propagated to the world?” 

This is just a small question that Bhagawan Brahma is asking. But the answer to this question would run into pages and pages if we start looking into what Sage Vyaasa replied. This is quite similar to the question that Arjuna asked Bhagawan Krishna during the tenth “Adhyaaya” of the Bhagawad Gita. Arjuna asked a simple question thus, “Oh Bhagawan! What all things in this world consist of your property?” For this, when Bhagawan Krishna started replying, the entire tenth “Adhyaaya” got over! We shall imagine the depth to which Bhagawan would have answered the question. Bhagawan Krishna starts thus, “Oh Arjuna! You’re asking me what is the estimate of my property, isn’t it? Let me tell you one thing – You should re-frame the question a bit. You should have instead asked me as to what is not part of my property in this world? Everything in this world is mine!” Saying thus, Bhagawan Krishna details out how He exists as Bhagawan Shankara (Shiva) amidst the “Rudras”, how He exists as Snake Vaasuki amidst the group of great serpents, how He exists as the Himalaya mountains amidst the great mountains in the world, how He exists as month “Maargazhi” amongst the twelve months of the year, how He exists as “Silence” amidst the huge list of “Rahasyas” (Secrets), etc. By saying so, Bhagawan Krishna completes the entire tenth “Adhyaaya” by explaining that He is so and so amidst so and so, isn’t it? Similarly here too, for just that one question Bhagawan Brahma asked, Sage Vyaasa is going to detail an enormous answer. 

Now that Bhagawan Brahma has asked the question, Sage Vyaasa starts replying thus, “Oh Bhagawan Brahma! I’ve packed in this text, all what is said in the Vedas and Upanishads! However, having said thus, I’ve packed everything in a very simple form so that all can understand. I’ve explained all the contents narrated by great sages including my father, Sage Paraashara! Having said that, I’ve ensured that all the contents are narrated in the form of beautiful storylines, so that people can easily understand and comprehend!” This is an important reply from Sage Vyaasa. If for instance, we’re falling sick and the doctor is prescribing a medicine to take every day – We wouldn’t like the medicine because it might be bitter in taste. However, if that same medicine is packed into a “capsule” having a strawberry or a chocolate or a mango flavor to it, we would be very liking towards that same medicine, isn’t it? Similarly here too, if contents of the Vedas and Upanishads which are like medicines, are narrated directly, nobody would be able to accept and digest it. However, if the same content is given in the form of a beautiful story, which is like a capsule of chocolate flavor, people would be able to understand and comprehend! This is exactly Sage Vyaasa’s exceptional significance. 

Continuing thus with the next point, Sage Vyaasa explains to Bhagawan Brahma, “Oh Bhagawan! I’ve also packed into the text, the past, the present and the future! I’ve explained what has already happened in this world with regards to Dharma and Adharma, what is happening currently in this world wherein Dharma is having a downfall and Bhagawan coming to rescue it, and also the future as to how Dharma would again start diminishing once Bhagawan Krishna goes back to Vaikunta.” We should understand here that Sage Vyaasa is a highly realized person who can witness all the three aspects – Past, present and future in front of his two eyes. Sage Vyaasa continues thus, “Oh Bhagawan Brahma! Along with the past, present and future, I’ve also outlined in detail as to how people would fall into the trap of “Adharma” quite easily and if they are trapped, what is the solution for them to come out of it. In other words, I’ve spoken about various aspects such as happiness, sorrow, death, fear, etc. that people would undergo and what they should do to come out of all this, thereby paving the way for them to attain Bhagawan in the end! Also, I’ve spoken about “Karma” in detail and how people get entangled into various types of “Karma” – Both good and bad. I’ve also spoken at length about the “Varnaashrama Dharma” and how people from the four categories should conduct themselves in society. Moreover, I’ve also spoken about the various duties one should perform when he is in the four different “Ashramas” namely, “Brahmacharya-Ashrama”, “Grihasta-Ashrama”, “Vanaprastha-Ashrama” and “Sanyasa-Ashrama”. I’ve also outlined how spiritual offerings and oblations should be given to Bhagawan and various “Devatas”. I’ve also outlined what is “Karma Yoga”, what is “Gnyaana Yoga” and what is “Bhakti Yoga”. I’ve also spoken about “Sharanaagati” (Complete surrender to Bhagawan) and how should one approach it. Moreover, I’ve also explained what is “Naama-Sankeertana” and what is the significance of chanting Bhagawan’s divine names! Apart from this, I’ve also spoken about the concert of “time”, how the world began, who are the Devas, Yakshas, Dhaanavas, Raakshasas, etc. I’ve also spoken about how eclipses happen, and what is the time calculation for the same!” 

Saying thus, Sage Vyaasa lists out all what he had in his mind when it comes to the Mahabharata text. For today, I’ve just mentioned very few of what Sage Vyaasa has said. Upon reading this itself, I’m sure that all of us are going to have our heads whirling in all directions! With this, we can understand the enormity of what Sage Vyaasa has done, isn’t it? So for today, let us understand upto this point, and let us take it forward in the next episode! Stay tuned! 🙂 

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In the previous episode, we had witnessed Sage Romaharshana commencing the narration of the Mahabharata text to Sage Pouranika and other disciples who had gathered together at the sacred “Naimisharanya Kshetra”. Amidst the banks of River Chakra and amidst a beautiful and a serene environment, all of them have assembled eagerly to listen to Bhagawan Krishna’s divine “Leelas” from the mouth of Sage Romaharshana. Readers need to be very careful and clear here, not to get confused as to who is narrating the Mahabharata text to whom. I shall give some clarity on this as we move on further. Readers should understand that the Mahabharata was first narrated by Sage Vaishampayana to King Janame-Jaya as the “first voice” of the text. Subsequently, it was Sage Vyaasa who documented this entire conversation as the “Mahabharata” text, with the help of Bhagawan Ganesha and Devi Saraswati. It is this Mahabharata text composed by Sage Vyaasa, is Sage Romaharshana sharing with all the sages who have assembled here at Naimisharanya. 

As Sage Romaharshana commences thus, let us now look into what he is going to narrate. Sage Romaharshana commences the series of events with the first event wherein King Janame-Jaya is organizing a huge “Sarpa-Yaaga” at his kingdom. It is for this “Sarpa-Yaaga” did Sage Vaishampayana come and take part. At this stage, Sage Romaharshana conveys an important reference. He says that he had just been to a place called “Samantha-Panchakam” and is coming to Naimishaaranya directly after visiting this place. All of us know that “Panchakam” means five. This Samantha-Panchakam” is a very spiritually sacred place for a reason. It is this very place wherein Parasurama killed twenty-one generations of great “Kshatrya warriors” and drank the blood of each and every one of them. It is believed that all the blood of these dead “Kshatrya” warriors was stacked up in five different “ponds” and it is from these five ponds that Parashurama drank all of it! We might be wondering where this “Samantha-Panchakam” came into existence all of a sudden! The very same place called “Kurukshetra” where the Mahabharata war took place is referred to as “Samantha-Panchakam”. Readers should remember this very carefully. 

As Sage Romaharshana and his son, Sage Pouraanika thus take their seats, Sage Romaharshana says to the audience thus, “Oh great Sages! I’ve got two stories to tell all of you! You can choose either one of them, based upon your interest. One story is about some great sages, Indra and Devas, etc. and how they attained prosperity over the years. The second one is the Mahabharata text, which talks in detail about various aspects of “Dharma” in this world and how Bhagawan Krishna used many people as instruments to establish and re-establish the “Dharma” in this world! Based upon your choice, I shall narrate whatever you prefer!” If we’re given a choice between two cups of sweet-tasting “Payasams” (A sweet drink made out of milk and other ingredients), it would be a tough choice to make, isn’t it? Whereas, if we’re given a cup of sweet-tasting “Payasam” and another cup of something that was made 2 days ago, what would we choose? Obviously the first option, isn’t it? This is exactly what is happening here too – Sage Romaharshana is giving them an option of choosing between stories of some Devas, Indra, etc. and the great Mahabharata! This prompts the sages to collectively opt for the Mahabharata text, rather than listening to some sages and Indra. Any time, listening to Bhagawan and His divine Leelas are much better than listening about some sages and Indra, isn’t it? 

As the sages convey their choice to Sage Romaharshana, he points to Sage Pouranika and says thus, “Oh Pouranika! You’ve been a direct recipient of the great Mahabharata text, isn’t it? So why don’t you start proceedings?” As Sage Romaharshana requests thus, Sage Pouranika replies, “Oh father! With all my prostrations to you and to Bhagawan Krishna, I shall take over and narrate whatever I heard from Sage Vaishampayana. I was very much present amidst the crowd when Sage Vaishampayana narrated this Mahabharata text to King Janame-Jaya, during the “Sarpa-Yaaga”. I shall share with all of you, the excerpts of that important conversation!” 

As Sage Pouranika commences, he first starts with how Sage Vyaasa authored the Mahabharata. We should always remember this – The main author of this entire text is Sage Vyaasa and reference should be made to him isn’t it? This is exactly what Sage Pouranika is doing here. As he commences, he narrates how Sage Vyaasa composed the text. One fine day, Sage Vyaasa was sitting at a place called “Maana” near to the Badrikaashrama amidst the Himalayas. He had finished all his regular “Nitya-Anushtaana” and is ready to commence the writing. Of course, as mentioned earlier, it is not Sage Vyaasa who is “writing” the text. It was Bhagawan Ganesha who is doing it. Sage Vyaasa is dictating the text and Bhagawan Ganesha is documenting it. This is how the Mahabharata was born. However, if Sage Vyaasa has to narrate the text, he should first sequence the entire set of events in his mind before starting to narrate, isn’t it? Just like how Valmiki Bhagawan had the entire Ramayana on the “virtual screen” in front of him, Sage Vyaasa too had the entire Mahabharata in front of him on the “virtual screen” called “Gnyaana Drishti”, courtesy, Bhagawan Brahma! With the divine grace of Bhagawan Brahma, he gets all events going one after the other on the “virtual screen”! As Sage Vyaasa sees it as a sequence, he starts dictating! The dictation is going on with a great speed and Bhagawan Ganesha is documenting it at an equal speed! 

Thus, it all starts from how Sage Vyaasa composed the Mahabharata text, and continues with the “Sarpa-Yaaga” that King Janame-Jaya. Sage Pouranika commences with this, but we should understand why King Janame-Jaya performed the Sarpa-Yaaga. We should also understand why Sage Vaishampayana came there. Lets wait for the next episode to commence! Stay tuned! 🙂 

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In the previous episode, we had witnessed an important point around which, almost the entire Mahabharata text revolves around – The “Nara-Narayana” combine. “Nara” is none other than Arjuna and “Narayana” is none other than Bhagawan Krishna. We’ve witnessed why Arjuna and Bhagawan Krishna were thick friends throughout the entire Mahabharata. During all the tough times faced by the Paandavas, Bhagawan Krishna was always there with them to protect them from all the hurdles that they had to face. Eventually, as “Nara” was the disciple of “Narayana” at Badrinatha Kshetra, during this incarnation, the relationship continued. Here too, we’re witnessing how “Narayana” invoked the Bhagawad Gita to teach “Nara” during the Kurukshetra affair. 

Thus, moving on further, we shall now shift the scene to Sage Romaharshana sitting with all his disciples at Naimishaaranya. As we’ve seen earlier, Sage Romaharshana’s son was Sage Pouraanika. Sage Pouraanika is also sitting amidst all the disciples and is eager to listen to what his father is going to explain to all of them. In fact, all of them were extremely eager to listen to Sage Romaharshana’s words of wisdom. As we’ve been seeing earlier too, these great sages had the capability to narrate events continuously without even having a single break in between. We’ve seen the same thing with Sage Shukaachaarya, narrating the Shrimad Bhaagawatha Puraana to King Parikshit. That was also a continuous conversation without any break. Similarly, we’ve seen how Sage Paraashara had narrated the Shri Vishnu Puraana to Sage Maithreya without a single break in the middle. Similarly here also, we’re witnessing Sage Romaharshana do the same thing to his disciples, including Sage Pouranika. Also, the most important point that a story-teller should take care of is that he / she should make sure nobody in the audience would fall asleep getting bored of what is being said. The speaker should give examples in the middle of explaining some complex concepts, so that the audience could relate what is being explained. Also, the speaker should also be smart enough to bring some jokes in the middle, just to keep the audience awake. These are some important intricacies that the speaker should bring in, when he / she is going to give a long talk. In these lines, we had witnessed Sage Shukaachaara bringing in a lot of comparisons, narratives, storylines, etc. to drive home some important spiritual points to King Parikshit. We’ve seen the same with Sage Paraashara too. Now we’re going to witness Sage Romaharshana doing the same. 

Thus, Sage Romaharshana starts narrating the entire Mahabharata text and Sage Pouranika along with other disciples listen to the entire text carefully. This Sage Pouranika is also referred to as Sage Ugrasravas. It is the same story that Sage Vaishampayana has been narrating to King Janame-Jaya that Sage Romaharshana is narrating here. As Sage Romaharshana commences, he makes an appeal to all the sages assembled there. Sage Romaharshana says thus, “Oh great Sages! I’m just an ordinary person, trying to narrate something that I had heard over a period of time. I do not know how great I am to narrate this, but I would try my best to make all of you understand the important contents. Are you all ready to listen to me?” Sage Romaharshana was a great scholar by nature. It would be surprising to all of us as to how humble Sage Romaharshana was in front of all his disciples. Any great sage would be characterised not by the amount of knowledge he would possess, but with the level of humility that he would have. This is exactly what we see here in Saeg Romaharshana – The amount of humility that Sage Romaharshana had is something that all of us should learn. 

As Sage Romaharshana appeals thus, the disciples are overwhelmed and extremely happy. They reply to Sage Romaharshana thus, “Oh great Sage! There is no difference between you and me here. All of us are the same when it comes to listening to the story of Bhagawan Krishna and the Mahabharata. So let us begin the story straightaway!” So for today, let us all wait along with Sage Pouranika and others to listen to what Sage Romaharshana is going to say! We shall wait till the next episode to commence proceedings! Stay tuned! 🙂 

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In the previous episode, we had witnessed some important and interesting arithmetics with regards to how the Mahabharata text is structured. We’ve also witnessed that unlike the Ramayana and other texts, there is no one focal person about whom the entire storyline revolves. The Mahabharata consists of innumerable characters, many of whom might be in the limelight at different stages of the epic. With all this in mind, we shall commence the “Aadhi Parva”, which is the first main “Parva” of the Mahabharata text. Under the “Aadhi Parva”, the first “Upa-Parva” is “Anukramanika Parva”, and we shall formally begin the Mahabharata text with this. Let us begin with the first sloka. Sage Vyaasa begins thus: 

“Naaraayanam namaskritya naranchaiva narotthamam!

Devim saraswathim vyaasam tatho jayam udheerayeth!!”

This sloka describes where exactly Sage Vyaasa sat and wrote down the Mahabharata text. The sloka has an important phrase – “Naranchaiva narotthamam”. We’ve to understand an important point here. In the Mahabharata text, we would often come across this phrase – The “Nara-Narayana” combination. This phrase refers to Arjuna and Bhagawan Krishna being together always. “Nara” means human being and “Narayana” refers to Bhagawan Vishnu. This “Nara-Narayana” combination can be worshipped at Bhadrikaashrama at the sacred Badrinatha Kshetra amidst the Himalayas. It is in this same place wherein Sage Vyaasa is sitting down and writing the Mahabharata text. Even today, we can witness two tall mountains on either side of the Badrinaatha Kshetra – The “Nara Parvath” and “Naraayana Parvath”. The River Alakananda flows in between these two important mountains with a great sound and pressure. Initially the River Alakananda wasn’t able to flow through because these two mountains were together and were blocking its way. However, Indra’s elephant by name “Airavatha” dealt a blow with its strong tusks and trunk and made a gap in between the two great mountains. It is through this gap the river started to flow with great speed. Thus, the single mountain got split into the “Nara Parvath” and the “Narayana Parvath”, which we’re worshipping even today. 

It is this “Nara-Narayana” combination that took birth in the human forms of Arjuna and Bhagawan Krishna during the Dwaapara Yuga, and it is this combo that would be widely spoken about at length during the entire Mahabharata text at various points. It is believed that “Narayana” at Badrikaashrama inculcated the “8-Alphabet sacred Mantra” of Bhagawan Vishnu to “Nara”. Thus, both “Nara” and “Narayana” share a “Guru-Sishya” relationship with each other. In simpler terms, Nara was the disciple of Narayana, because Narayana performed the “Mantra-Updaesha” to Nara. Thus when both of them took their respective human forms, Bhagawan Krishna (Narayana) became the “Guru” of Arjuna (Nara) and dedicated the 700-sloka-Bhagawad Gita text. We can witness how this relationship between Arjuna and Bhagawan Krishna pre-existed even before they incarnated in this world during the end of the Dwaapara Yuga. It is precisely for the same reason that Bhagawan Krishna had a special affinity towards Arjuna, more than any of the other four Paandava brothers. 

Moving further thus, the sloka sings in praise of Devi Saraswati. All of us know that Goddess Saraswati is responsible for knowledge, wisdom and education. She is also referred to as “Vaak-Devi”. It is only because Devi Saraswati was dancing on Sage Vyaasa’s tongue, he was able to author this great Mahabharata text with ease. Thus, as we commence the Mahabharata text, we should bow down to the “Nara-Narayana” combo, along with Devi Saraswati, who was solely responsible for the Mahabharata text to be composed. Of course, all of us know that Devi Saraswati is the divine consortium of Bhagawan Brahma. It is thus, with the divine grace and blessings of Bhagawan Brahma did Sage Vyaasa compose this text. We’ve already witnessed during our Ramayana project that Valmiki Bhagawan was blessed by Bhagawan Brahma before he started composing the Ramayana text. Here too, we’re witnessing that Sage Vyaasa is composing the Mahabharata text with the divine grace of Bhagawan Brahma and Devi Saraswati. 

So for today, let us understand this point clearly and let us wait till the next episode to continue further! Stay tuned! 🙂 

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In the previous episode, we had witnessed Sage Veda-Vyaasa sitting on the top of Badrinath Kshetra amidst a tunnel and writing the Mahabharata text. As Sage Vyaasa was writing the text, the River Saraswati which was running with a lot of fury was causing a sort of a disturbance to him. Annoyed by this, Sage Vyaasa cursed River Saraswati that it would no longer be visible over the ground. Thus, even today, this River Saraswati is an invisible river that comes up to the ground only at the place called “Prayagraj” or “Allahabad” in the North-Indian state of Uttar Pradesh. This place is also revered as “Triveni Sangamam” where three important rivers of our “Bhaarata Desha” join hands with each other – River Ganga, River Yamuna and River Saraswati. This is an extremely important place even today and people who perform the “Shraadha” for their ancestors perform rituals at this place. 

Moving on thus, we shall now gradually enter into the Mahabharata text, wherein we should first understand who is the main focal person that the entire story revolves around. Unlike the Ramayana text which revolves around one person called Bhagawan Rama, the Mahabharata revolves around various people at various stages. It all starts with how King Janame-Jaya heard the entire text from Sage Vaishampayana, then divulges into the Gaangeya-Charitra wherein Bhishmachaarya is predominantly talked about. Subsequently it goes into King Dhirdiraashtra and King Paandu and how both of them had their respective sons called Kauravas and Paandavas respectively. Subsequently we would witness a lot on how the Paandava brothers were insulted and humiliated at various stages by Duryodhana and his Kaurava brothers, and how Bhagawan Krishna would protect the Paandavas at different stages, until the final Kurukshetra war. In the midst of all this, there would be innumerable sub-stories wherein different characters would appear and disappear. Thus, the Mahabharata text should be followed very keenly at each and every stage, so that we wouldn’t miss any event or any character. If we miss something in the middle, that same missed event would come and haunt us at some later stage, wherein we would struggle to have the continuity of understanding. This is the reason why I’m repeatedly urging readers to go through each of our episodes very carefully and take down notes then and there for the sake of remembering. If required, readers may feel free to read and re-read our episodes more than once for better understanding. 

With this, we shall bow down to Sage Vyaasa and gradually enter into the Mahabharata text. We shall give an entry into the first “Parva” of the Mahabharata now. As mentioned earlier too, the Mahabharata comprises of various “Parvas”, “Upa-Parvas”, “Adhyaayas” and many slokas under each. As we go into the first “Parva”, Sage Vyaasa himself has described in detail, the various “Parvas” that he has composed. All these details in fact come under a separate “Upa-Parva” called “Parva-Sangraha Parva”. We shall witness that a bit later when the context comes. But now, let us enter into the “Aadhi Parva”. Inside this “Aadhi Parva” , we have various “Upa-Parvas. I’ve mentioned earlier as well – The entire Mahabharata text comprises of 95 “Upa-Parvas”. Some people say that there are 99 “Upa-Parvas”. This discrepancy has a reason. The last 3 “Parvas”, namely “Mousala Parva”, “Maha-Prasthaanika Parva” and the “Svarga-Arohini Parva” have only one “Upa-Parva” under each of them. Thus, they are not taken as separate “Upa-Parvas” for the basis of counting. Similarly, if we look at the “Karna Parva”, there is only one “Upa-Parva” inside it. Hence, this would also be separately taken into account, and wouldn’t feature into the regular “Upa-Parva” arithmetic. Readers should understand this very carefully here. We shall of course detail all these at a later stage, but now, for the sake of understanding the arithmetic behind the “Parva” and “Upa-Parva” calculation, I’m explaining this in a bit of a detail. Thus, if we subtract these four from 99, we would get 95, isn’t it? Hence we say that the Mahabharata text comprises of 95 “Upa-Parvas” and the slokas are packed into 2108 “Adhyaayas”.  

Moving on thus, we shall now witness the details that Sage Vyaasa has described under each of the “Parvas” and the corresponding “Upa-Parvas” as we progress into our further episodes, but now, let us make a beginning. We shall start with the “Aadhi Parva”, then navigate into the “Sabhaa Parva”, then into “Udyoga Parva”, “Vana Parva”, etc. If I start detailing the names of each of the “Parvas”, all of us would start feeling sleepy then and there! 🙂 Hence, now let us get into the “Aadhi Parva”. The first “Upa-Parva” that we’re going to witness is the “Anukramanika Parva”. So for today, let us understand these important points, and let us wait for the next episode to commence the contents of this “Anukramanika Parva” in detail. Stay tuned! 🙂 

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In the previous episode, we had witnessed that the Mahabharata is nothing but a detailed conversation between Sage Vaishampayana and King Janame-Jaya. We’ve witnessed that King Janame-Jaya was the son of King Parikshit, who engaged with a pivotal conversation with Sage Shukaachaarya, that resulted in the great “Shrimad Bhaagawatha Puraana”. King Parikshit, as we might know by now, is the grandson of Arjuna, who is one amongst the five “Paandava” brothers. Thus it is the conversation between Sage Vaishampayana and King Janame-Jaya is Sage Veda-Vyaasa documenting as what is called the Mahabharata. We’ve also witnessed in due course of yesterday’s episode that this entire text originally had 60 Lakh slokas in total. However, what we have today is only around 1.25 lakh slokas. Probably in due course of the 5000-6000 years that had passed by, we might have missed many slokas. This is one theory that floats around. However, what we’ve to understand here is that, the Mahabharata is a very extensive work that is done by Sage Veda-Vyaasa and we’re getting ready with all these introductory episodes to get to the crux of it. 

Moving on further, we shall now continue to witness how Sage Vyaasa sat down to write the Mahabharata text. Of course, just like Valmiki Bhagawan, Sage Vyaasa had the “divine vision” to witness the entire conversation between Sage Vaishampayana and King Janame-Jaya right in front of his eyes. With this, Sage Vyaasa is sitting inside a small tunnel amidst the great Himalayan mountains. Even today we would be able to worship this sacred place, some two or three kilometres above the revered Badrinath amidst the Himalayas. This is an extremely serene place and if any of us get an opportunity to visit, we should definitely do so. Thus, Sage Vyaasa sits down at this place to start writing the Mahabharata text. At a very close proximity, the river Saraswati was flowing with a great speed and sound. As the river was generating tremendous sound, Sage Vyaasa got disturbed and with this, he got angry as well! He thus turns to River Saraswati and curses her thus, “Oh Saraswati! What are you doing in this place where I’m sitting and doing something important? Don’t you know that you’re disturbing me? Hence I’m cursing you right away! From today onwards you would become invisible beneath the ground. Nobody would be able to see you as they see the River Ganges and Yamuna!” 

As Sage Vyaasa utters thus, immediately the River becomes invisible and goes under the ground. Thus, even today we wouldn’t be able to see this river right from its origin until the place called “Prayagraj” in Uttar Pradesh, India.  Many of us might be familiar with this place called “Prayagraj”, isn’t it? It’s old name is Allahabad. This is the place wherein three rivers come and meet, which is also referred to as the “Triveni-Sangamam” (Meeting point of three rivers – River Ganga, River Yamuna and River Saraswati). Thus, we should understand here that it was due to the curse of Sage Vyaasa, River Saraswati is invisible even today. 

Hence, we shall understand here that it was at this Badrinath Kshetra wherein Sage Vyaasa is sitting down and writing the Mahabharata text. This place can be visited only for six months in a year. During the rest of the year, this place is completely covered with snow and is quite inaccessible. It is only at this place did Sage Vyaasa sit for three continuous years to author the Mahabharata text. We can see the willpower, spiritual sanctity and the power of “Tapas” that Sage Vyaasa had. On one hand we’re witnessing that this place is completely inaccessible for six months of the year due to heavy snowfall. We can imagine the freezing cold temperatures that this place would experience during these six months. On the other hand we’re witnessing that Sage Vyaasa sat in this freezing cold and was writing the Mahabharata continuously without a break for three years. This shows clearly that Sage Vyaasa wasn’t an ordinary person by nature. He is thus an incarnation of Bhagawan Krishna Himself and thus, the Mahabharata is revered and respected as the “Fifth Veda” in our Sanaatana Dharma literature. 

Moving on thus, we should next understand whom does this Mahabharata talk about. Every story would have someone in the limelight and the entire work would revolve around this particular person, isn’t it? We’ve witnessed that in the Shrimad Ramayana text, Bhagawan Rama and Mother Sita were the two important people who were in prime focus. The entire Ramayana story revolves around these two people. Similarly, who is / are the main focal element(s) in the Mahabharata? Let us wait for the next episode to find out! Stay tuned! 🙂 

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In the previous episode, we had witnessed the continuation of Sage Vyaasa’s significance and how his own father, Sage Paraashara talks highly of him. Readers might be wondering as to why are we giving so much of emphasis on Sage Vyaasa’s significance. In fact, we’ve spoken about Sage Vyaasa for the past six episodes in some way or the other. The answer to this is very simple – Even if we spend a thousand episodes talking about Sage Vyaasa’s significance, it would be too little time, considering the enormity of the work that he has done. Moreover, since the Mahabharata is a huge text by itself, Sage Vyaasa’s significance is equally huge, isn’t it? In the course of yesterday’s episode, we witnessed how this great text was propagated to the entire world. Thanks to Sage Romaharshana and Sage Pouranika, the Mahabharata was inculcated into various other great sages, who in turn propagated to various other people, and the chain continues till date. 

It all started at the auspicious place called Naimishaaranya in the north-Indian state of Uttar Pradesh. This was the very place from which various other sacred texts like the Shrimad Bhaagawatha Puraana originated too. Even the most sacred Valmiki Ramayana was born in Naimishaarya Kshetra. We’ve witnessed in our Ramayana project how Bhagawan Rama was at this very place when His sons, Lava and Kucha came along singing the Ramayana text which was taught to them by Valmiki Bhagawan himself. Thus, the place assumes enormous significance. If we get an opportunity to visit Naimishaaranya Kshetra, we should grab it with both our hands. It is mandatory for us to visit such places which had given us these important treasures that we’re cherishing today, isn’t it? 

Now continuing from this point further, readers should understand one important point here – We should first understand the significance of Sage Romaharshana and Sage Sootha Pouranika as we move forward. Now who was Sage Romaharshana? Sage Romaharshana was the son of Bhagawan Brahma Himself. When Bhagawan Brahma scratched His hair with His fingers, Sage Romaharshana was born as a resultant of that scratch. It was this same Sage Romaharshana who had sat along with King Parikshit to listen to the Shrimad Bhaagawtha Puraana directly from Sage Shukaachaarya. Sage Pouraanika was the son of Sage Romaharshana. This Sage Pouranika had the divine opportunity to sit along with King Janame-Jaya to directly listen to the entire Mahabharata text that was narrated by Sage Vaishampayana. Readers must understand this part very carefully here. As I had mentioned earlier as well, every point that we’re discussing in this Mahabharata text is extremely important and readers must take down notes for better understanding and comprehension. 

For the sake of readers’ understanding, I’m summarizing this point once again – Sage Romaharshana was the son of Bhagawan Brahma, who had the divine opportunity to listen to Shrimad Bhaagawatha Puraana directly from Sage Shukaachaarya. Sage Romaharshana’s son was Sage Pouranika, who had the divine opportunity of directly listening to the Mahabharata text along with King Janame-Jaya from Sage Vaishampayana. From this, we can infer one point very clearly – The first narration of the Mahabharata text was by Sage Vaishampayana to King Janame-Jaya. This is quite similar to the one that we’ve seen during our Shrimad Bhaagawatha Puraana project wherein Sage Shukaachaarya narrates the entire content to King Parikshit. Now we should understand the relationships carefully. King Janame-Jaya was the son of King Parikshit. All of us know who this King Parikshit is. For readers’ recollection, King Parikshit is the grandson of Arjuna, who is one amongst the five “Paandava” brothers. Arjuna’s son was Abhimanyu. King Parikshit was Abhimanyu’s son. All of us know how King Parikshit was born with the divine grace of Bhagawan Krishna. 

Thus if we look at the sequence of important conversations, the conversation between Arjuna and Bhagawan Krishna resulted in the Bhagawad Gita. Similarly the conversation between Bhishmachaarya and Bhagawan Krishna resulted in the Vishnu Sahasranamam. Similarly, the conversation between King Parikshit and Sage Shukaachaarya resulted in the Shrimad Bhaagawatha Puraana. Finally, the conversation between Sage Vaishampayana and King Janame-Jaya resulted in the great Mahabharata text. Thus, Sage Vyaasa’s job here was to document this entire conversation between Sage Vaishampayana and King Janame-Jaya. When Sage Vyaasa documented this conversation, he made it into a 60 lakh-sloka-document. But now, we only have around 1.25 lakh slokas. If we actually take a count of what we have today, it would only come to around 84,000 slokas. Probably in the course of thousands of years, we might have lost a few slokas in the middle. Or, maybe if we include the slokas that explain the “Hari-Vamsa”, we might get to that one lakh figure. However, we should know here that the original Mahabharata text that Sage Vyaasa had documented had 60-Lakh slokas in it. 

So for today, let us understand these points clearly. I’m going a bit slow in the beginning episodes, just for the sake of readers’ understanding. As mentioned earlier, these initial points are extremely important and readers are advised to take down notes as they read through. We shall wait till the next episode to continue further. Stay tuned! 🙂 

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In the previous episode, we had witnessed how Sage Vyaasa authored the Mahabharata text. His initial work was segregating the Vedas into a readable and a comprehensible format. After this great work, Sage Vyaasa thought that he should simplify the Vedas into a text that is more understandable for people of future generations. With this in mind, he came up with the next work called “Brahma-Sutra”. After authoring the “Brahma-Sutra”, Sage Vyaasa wasn’t very satisfied with himself. He still felt that this “Brahma-Sutra” is also quite complicated and is going to be difficult for future generations to read and understand. This is where he thought that he should come up with something simpler and thus, the Mahabharata was born. We had also witnessed that this “Mahabharata” text was authored keeping in mind that people from all four “Varnashrama Dharmas” should be able to understand the content. Even women and children should be able to comprehend what is there in the text. Thus in this way, Sage Vyaasa achieved a milestone by authoring this important Mahabharata text. 

Thus the point here is that, whatever we cannot comprehend from the Vedas, Brahma-Sutra and the Upanishads, can be easily comprehended and understood from the Mahabharata, and this is the sole reason why this text is revered and respected as the “Fifth Veda”. Moreover, Sage Vyaasa himself proclaims that if we search for any aspect related to “Dharma”, we would find it quite easily in the Mahabharata. If we’re unable to find any aspect of “Dharma” in the Mahabharata, we wouldn’t be able to find it anywhere in the world. The Mahabharata text is a complete package of “Satya” (Truth), “Dharma” (Righteousness), “Kaama” (Desires) and “Moksha” (Ultimate Salvation). This text clearly paves the way for us to attain “Moksha”. During our previous projects too, we’ve witnessed many excerpts from the Shrimad Bhagawad Gita, which is also part of this great Mahabharata text only. In this, we’ve witnessed how Bhagawan Krishna Himself narrates the clear path and direction for a “Jeevatma” to attain “Moksha”. If Bhagawan Himself is chalking out the path, what more do we require? This is why we say that the Mahabharata is an ocean of knowledge, which is divine and spiritual in nature. This knowledge is extremely essential for all “Jeevatmas” to attain Bhagawan. 

Thus till now, we’ve witnessed the significance of the Mahabharata text and the author of this text – Sage Vyaasa. We’ve also witnessed the family lineage of Sage Vyaasa in due course. As we know now that Sage Vyaasa is none other than the son of Sage Paraashara, who had authored the great “Shri Vishnu Puraana”, Sage Paraashara himself talks high of his son to Sage Maithreya. Sage Paraashara explains thus, “Oh Maithreya! There is nobody in this world other than my son, Vyaasa, who can author the Mahabharata! Nobody in this world has the level of intelligence, patience, perseverance, etc. to compose such a highly revered text!” Normally we would see in our Sanaatana Dharma literature, or even in our daily life as well that no father would celebrate the significance of his son. In fact it should be the other way round – The son would celebrate the significance of his father. In other words, ideally Sage Vyaasa should celebrate the significance of Sage Paraashara. But the situation is vice-versa here. Why is that so? We should understand the inner meaning here – Sage Paraashara is celebrating the significance of Sage Vyaasa not because Sage Vyaasa is his son. It is solely because Sage Vyaasa is a “Bhaagawatha” and a “Bhakta” (Ardent devotee) of Bhagawan Vishnu. If such is the case, where is the space for a father-son relationship? If we see all people around as “Bhaagawathas”, the worldly relationships that we might possess with them would automatically stand to be vanished! Thus, all of us would be “Bhaktas” of Bhagawan and we would all become sons and daughters of Bhagawan Krishna. This is exactly what Sage Paraashara is trying to convey here. 

Now we’ve to witness how this Mahabharata is going to be propagated to the world. There was a great Sage by the name “Romaharshana”. This great Sage Romaharshana” had a son by name “Sootha-Pouraanika”. He was also equally a great Sage by birth. It is through this Sage “Sootha-Pouraanika”, the Mahabharata gets propagated to the world. At the auspicious place called “Naimishaaranya”, there was a group of great sages including Sage Shounaka who had assembled, along with Sage Sootha-Pouraanika. All of them were extremely interested and eager to learn and understand the contents of this Mahabharata text. We’ve already witnessed the significance of this place called “Naimishaaranya” earlier too. This place is also considered to be the birthplace of Shrimad Ramayana too. Naimishaaranya can be worshipped today too in the north-Indian state of Uttar Pradesh, some 100 kilometers from the city of Lucknow. This was the same way in which Shrimad Bhaagawatha Puraana was propagated. We’ve witnessed this in our previous project on Shrimad Bhaagawatha Puraana too. 

Thus, for today, let us understand this important point that the propagation of this Mahabharata text started from Naimishaaranya, through the divine discourse given by Sage Sootha-Pouraanika. In our upcoming episodes, we shall slowly start witnessing the content of this great text in detail. Stay tuned! 🙂