Mahabharata

Henry L. Carrigan, Jr., the senior editor at Northwestern University Press, discusses the richness and mystery of the Mahabharata, an epic that he claims is largely unknown in the West. He references Peter Brook’s 1987 all-night performance, highlighting differences between Hindu and Western philosophies. Unlike Western myths—where actors choose roles and myths are relatively fixed—the Mahabharata presents roles inseparable from one’s life, blurring the lines between myth and reality.

Carrigan emphasizes that entering the world of the Mahabharata requires Western readers to embrace a collection of fluid stories that lack a fixed canonical form. In contrast to Western epics that have become static texts and turned into doctrinal or philosophical treatises, the Mahabharata remains dynamic, with each retelling becoming a personal interpretation. This fluidity, Carrigan maintains, keeps the epic alive in Hindu culture, where myths are continuously remembered and integrated into daily life.

Carrigan explains that Indian literature comprises divine texts like the Rig Veda, which are only reported to have been heard, and texts like the Mahabharata, which are remembered and transmitted orally. The epic’s origins involve the sage Vyasa and the god Ganesha, emphasizing both its sacred and its human-crafted natures and blurring the lines between the two.

The storyteller Sauti, son of Lomaharshana, approaches a group of munis (great sages) engaged in meditation and rituals. (Sages in this context are ascetics who have dedicated their lives to meditation, study, and the pursuit of truth.) They are revered figures, known for their wisdom, moral integrity, and understanding of dharma. The sages welcome him respectfully and inquire about his recent travels. Sauti explains that he has been to the snake sacrifice of King Janamejay—a grand ritual performed to exterminate all serpents in vengeance for his father’s death by snakebite. There, he heard the entire Mahabharata recited by the sage Vaisampayana, the epic’s original narrator, under the guidance of Vyasa, who is regarded as the Mahabharata’s author.

Eager to hear the sacred stories, the sages request Sauti to recount the Mahabharata as told at the sacrifice. Sauti agrees; he invokes the deities Narayana (a manifestation of the god Vishnu), Nara (a divine sage and companion of Narayana), and Saraswati (the goddess of knowledge and arts). He then describes the creation of the universe from a primordial cosmic egg, from which Brahma, the creator god, and other divine beings emerged. Sauti outlines the cyclical nature of time and existence, emphasizing that creation and dissolution occur endlessly in the universe.

Sauti narrates Vyasa composing the Mahabharata and seeking someone to write it down. The god Brahma advises Vyasa to enlist the god Ganesha (the elephant-headed deity of luck, wisdom, the arts, and science) as his scribe. Ganesha agrees on the condition that Vyasa must recite the epic without pause. Vyasa accepts the challenge but stipulates that Ganesha must understand each verse before writing it down. This arrangement allows Vyasa time to compose complex verses, as even the god Ganesha occasionally pauses to comprehend them.

The Prologue emphasizes the wisdom and knowledge contained within the Mahabharata, comparing it to the sun dispelling darkness and a lamp illuminating the mansion of nature. It asserts the epic’s ability to guide humanity through religion, duty, worldly matters, and spiritual liberation.

King Mahabhisha, a virtuous ruler who has ascended to heaven, gazes at the river goddess Ganga when her garments are blown off during a celestial assembly. As punishment, Brahma curses Mahabhisha to be reborn on earth once again and endure human suffering. Ganga is also destined to be reborn among humans to cause Mahabhisha distress but eventually release him from the curse.

Meanwhile, eight Vasus, or celestial beings, are cursed by the sage Vasishtha to be born as humans for a minor transgression. They implore Ganga to become their mother on earth and liberate them swiftly by casting them into the river immediately after birth. Ganga agrees but requests that one son be allowed to live, to which they consent, stipulating that this son will remain childless.

Ganga approaches King Pratipa, but he redirects her to his son Shantanu (who is Mahabhisha reborn). She later meets Shantanu by the river, and they marry on the condition that he must not question her actions. Ganga bears eight sons, and she casts the first seven into the river one by one to free them from their earthly curse. Though distressed, Shantanu keeps his promise of silence. However, after the birth of the eighth son, he intervenes, pleading with Ganga to spare the child while questioning her actions.

Ganga reveals her true identity and explains the curse of the Vasus and her role in freeing them. She explains that the eighth son must live longer on Earth due to the curse. Taking the child with her, Ganga departs, leaving Shantanu sad. The eighth son, Devavrata, later known as Bhishma, is destined to become legendary. Shantanu then returns to his kingdom, burdened by grief and unaware of his son’s predicted future.

The epic traces the lineage leading to Vyasa, which involves Satyavati, Shantanu’s second wife. After King Vasu saves the river Suktimati from the advances of the mountain Kolahala, the river gives him her twins in gratitude: a son who becomes his general and a daughter, Girika, whom Vasu marries.

While away hunting for ancestral rites, Vasu longs for Girika. He sends his seed through a hawk to his wife, but the hawk is attacked, causing the seed to fall into the Yamuna River. There, a cursed apsara (a female celestial being) named Adrika, transformed into a fish, swallows it and gives birth to twins: a boy and a girl. The boy becomes King Matsya, and the girl, Satyavati, is raised by fishermen and constantly has a fishy odor.

One day, the sage Parasara encounters Satyavati while she is ferrying people across the river. He is enchanted by her beauty and desires her. Concerned about her reputation, Satyavati hesitates. Parasara grants her the boon that she will remain a virgin and will now have a captivating fragrance detectable for miles. From their union is born Vyasa—the author of the Mahabharata—who immediately leaves to pursue asceticism, promising to return whenever needed.

Later, King Shantanu meets Satyavati and is captivated by her beauty and scent. He wishes to marry her, but her father, the boatman, insists that her son’s heirs must inherit the throne. Bound by his duty to his son Devavrata, Shantanu cannot agree. Noticing his father’s distress, Devavrata vows to renounce his claim to the throne and remain celibate, ensuring that Satyavati’s children will rule. Moved by his sacrifice, the gods rename him Bhishma, meaning “the maker of the awesome vow” (20). Grateful, Shantanu gives Bhishma the boon of choosing the time of his death.

King Shantanu and Satyavati have two sons: Chitrangada and Vichitravirya. After Shantanu’s death, Chitrangada becomes king but is killed in battle. Bhishma then installs Vichitravirya as the new king and seeks suitable brides for him. Bhishma learns of the three daughters of the king of Kasi—Amba, Ambika, and Ambalika—and brings them to marry Vichitravirya. However, Amba is in love with another king, so Bhishma allows her to depart. Vichitravirya marries Ambika and Ambalika but dies young without leaving an heir.

Concerned about the continuation of the Kuru dynasty, Satyavati urges Bhishma to marry the widows, but Bhishma refuses because he has vowed celibacy. Satyavati then recalls her first son, Vyasa, and requests for him to father children with the widows to preserve the lineage—as according with ancient custom.

Vyasa agrees. From Vyasa’s union with Ambika, Dhritarashtra is born; he is blind because Ambika was startled during sex. From Vyasa and Ambalika, Pandu is born, and he is pale in complexion due to Ambalika’s anxiety. To ensure a healthy heir, Vyasa has sex with a maid who remains calm; their son is Vidura, renowned for his wisdom and virtue.

The chapter also recounts the story of the sage Mandavya, who is unjustly punished and, in response, curses the god of justice to be born as a human. This curse leads to the birth of Vidura, who embodies justice and righteousness. Through these events, the Kuru dynasty is preserved with the births of Dhritarashtra, Pandu, and Vidura.

The Kuru dynasty thrives under the wise and just rule of King Pandu, who becomes the monarch due to his brother Dhritarashtra’s blindness and Vidura’s low birth from a maid. Pandu marries Kunti and Madri, and his reign brings prosperity and happiness to the kingdom.

While on a hunting expedition, Pandu unintentionally commits a mistake that results in a curse, preventing him from continuing normal royal life. Distressed by this turn of events, he decides to renounce the throne and live as an ascetic in the forest, accompanied by his devoted wives.

Concerned about continuing his lineage, Pandu recalls Kunti’s boon from the sage Durvasa that allows her to summon deities to bear children. With Pandu’s encouragement, Kunti invokes Dharma (the god of justice), Vayu (the wind god), and Indra (the king of gods), giving birth to Yudhishthira, Bhima, and Arjuna, respectively. Each son inherits exceptional qualities from his divine father: righteousness, strength, and valor, respectively.

Kunti shares the boon with Madri, who summons the twin gods, the Ashvins, resulting in the birth of Nakula and Sahadeva. Pandu is overjoyed with his five sons, collectively known as the Pandavas. Tragically, Pandu passes away while in the forest. Grief-stricken by his death, Madri chooses to join him and dies by suicide. Kunti returns to Hastinapura with the five Pandavas, who are received by Bhishma and raised alongside Dhritarashtra’s hundred sons, the Kauravas.

The focus shifts to the Pandavas’ upbringing in Hastinapura. The sage Vyasa foresees turmoil in the Kuru dynasty.

The Pandavas grow up alongside their cousins, the Kauravas, under the guardianship of Bhishma and Vidura. Bhima, the second Pandava brother, exhibits extraordinary strength from a young age. His physical prowess often overshadows the abilities of the Kauravas, especially during their games and training sessions. Bhima’s dominance fosters envy and resentment in Duryodhana, the eldest Kaurava.

Determined to eliminate Bhima, Duryodhana devises a scheme. He invites the Pandavas to a riverside palace under the guise of recreation. There, he orchestrates a feast and secretly poisons Bhima’s food. Bhima consumes the meal and eventually loses consciousness. Seizing the opportunity, Duryodhana binds Bhima with vines and throws him into the Ganges River.

Bhima sinks to the riverbed, where venomous serpents bite him. Remarkably, the serpent venom counteracts the poison, reviving him. The serpents recognize Bhima as a relative through his mother, Kunti, and take him to their king, Vasuki. Grateful for his kinship, Vasuki offers Bhima a divine elixir that enhances his strength immensely.

After consuming the elixir, Bhima gains the power of 10,000 elephants. He returns to Hastinapura, much to the relief and joy of his mother and brothers. Aware of Duryodhana’s treachery, the Pandavas, guided by Vidura’s wisdom, decide to remain vigilant. Duryodhana, frustrated by his failed attempt, continues to harbor ill intentions.