Mahabharata and Bhagavad Gita describe the internal and external conflict we all encounter  and our struggles to achieve and discover meaning and purpose. The ithihasas may be used as a tool to overcome the challenges of learning we all face. Vedic scholarship and kshatriya heroes are some major themes of the texts. Upon the outbreak of the Kurukshetra war in Mahabharata, Dhritarashtra tells Duryodhana; “my son, let us not have war…be satisfied with half the kingdom. It is enough if we govern that half well?” Mahabharata teaches that the stories are “artistic creations in which lapses they impress desired moral.” It says “they dispose the mind to humility and watchfulness and make it realize the need for divine guidance.

Learning is Multifaceted 

Learning new subjects are often very tough to master. Almost all of us find ourselves, at some point, the person who knows the least about a subject. Fortunately, in most fields, we can find one person or group of people and partake in their expertise about a subject. Learning is multifaceted so it requires us to be uncomfortable as it pulls us in multiple directions. The story of Mahabharata tells the tale of the Kurukshetra war. In our minds, there is a constant battle between good and bad. It can seem like a war in our heads. We constantly struggle to fulfill our duties, learn wisdom, to act upon our morals and to develop virtues. Woven within the Mahabharata story is the Bhagavad Gita which represents the struggle between how we experience the world through our sense perceptions and our consciousness. Try to remember this explanation and understand why learning is multifaceted the next time you set out to learn something new.

The Pandavas

In Bibek Debroy’s July 2020 article, Revisiting the Pandavas, he sites “dharma has never been given up in our lineage. Nor have objectives been lost through laziness. We are all superior beings. O king! Why has disaster befallen us again?’ Here is further evidence for the case of fulfilling dharma, working hard in all your duties work, school, or any commitments you have made. We are reminded of Krishna telling Arjuna in the Bhagavad Gita about the three gunas of prakriti that binds our immortal Self to the body. We are highly encouraged by our mentors not to fall into tamas “distorting our understanding and binding us to delusion.”

 The Field & the Knower

Krishna tells Arjuna that within the fields of the knower arises “desire and aversion, pleasure and pain, the body intelligence and will.”

Gita is the center of learning and from knowledge of the Gita we become “even-minded” free from the effects of any situation that may arise “good or bad.” It is described as part of a bigger picture of everything that incorporates the universe and depicts the Bhishma Parva and story of Mahabharata. Mahabharata is placed within the outermost layer of the circles because it represents the whole of the epic.  All of Gita is important because we are all Arjuna but “The Field & The Knower,” particularly stands out as an important chapter because it describes the wisdom of a person whose devotion is undivided to Krishna and free from attachment to maya.

Women Vedic Scholars

The role of women in the Rig Vedic age is of great importance (c. 1500 – c. 500 BCE). Ghosha, Lompamudra, and Gandhari are highly valued, respected and contribute greatly to Vedic history. During this time, the intellectual, spiritual, independent, self-assured woman maintained the family’s economic status while holding many occupations including those of mastering musical instruments and dance as well as martial arts. The importance of the role of women in the Mahabharata is evident in the events that bestow the Pandavas and Princess Draupadi who again becomes a maidservant in their thirteenth year of exile while staying in the city of Virata. Another important woman who has transcended time is Mother. A mother’s love is so vast, it could take the calculation of the sum of all the stars in the universe plus infinity to describe it. Mother is infinite. She is also grandmother, aunt, sister, and cousin. She gives life, she takes care, she instills, she teaches, and she loves. Mandapala philosophized: “A woman will not care for her husband after she has become a mother.” The mother of the Saranga who vows to perish in the flames with her birds is a testament to the women heroes of today.

Ghosha

The name Ghosha has various meanings in multiple languages. In Ithihasa, Ghosha contracted leprosy, and nobody wanted to marry her, however later she was cured and married. The term Ghosha may be described as an unmarried girl who grew up in the house of her parents. In Ayurveda – Ghosha is another name for Satahva, a medical plant. There are twenty- four Sanskrit synonyms for this plant. I recently had the opportunity to take a class in Natyashastra. There, I learned mudras, facial expressions and techniques for the art of dancing. The term “Ghosha” in Natyashastra refers to the voiced consonants. It is a classification of consonants (vyañjana) according to Natyashastra chapter 15*. It is the enchanting of Vedic mantras or making some other loud sound.

Lompamudra

During the Pandavas’ pilgrimage they told stories including the one of Agastya who was told by his ancestors to discharge his debt to them by marrying and begetting progeny and save them from their peril. Agastya created Lopamudra with Yogic powers to help the childless King of the country of Vidarbha. In time, he would marry the king’s daughter who would grow up to be Lopamudra. “She grew with years into a maiden of such rare beauty and charm that she became celebrated in the kshatriya world.” The name Lopamudra signifies the loss (lopa) that the animals and plants suffered by giving their distinctive beauties (mudra’s). Agastya and Lopamudra spent time in hermitage, but Lopamudra eventually desired the riches of her kingdom. She wanted the wealth of the world and Agastya did not, but he eventually satisfies Lopamudra’s desire for riches. Lopamudra and Agastya wrote hymns 1.165 to 1.191 in the Sanskrit text Rigveda and other Vedic literature. The story of Agastya teaches us the importance of sacrificing for the hardship of others.

Sulabha Maitreyi

Of the 1,000 hymns of the Rig Veda, those of Matreyi account for about ten percent. As one of two wives, she helped her husband Yajnavalkya in his spirituality. She was well verses in the Vedas and inspired her husband towards asceticism. He then asked his wives their wishes. Maitreyi “asked if all the wealth in the world could make her immortal. The sage replied that wealth could only make one rich, nothing else. She then asked for the wealth of immortality. Yajnavalkya was happy to hear this and imparted Maitreyi the doctrine of the soul and his knowledge of attaining immortality.”

Gargi

Gargi was the daughter of Vachaknu. In her Vedic hymns she questioned existence and challenged a very scholarly sage Yajnavalkya with questions about atman. Her work would become among the most profound of the Vedic scholars.

Gandhari

Gandhari, daughter of Subala and Gandhara is an incarnation of Mati – Goddess of intelligence. She married Dhirtarashtra – the eldest prince of the Kuru Kingdom. Dhirtarashtra was born blind and upon realizing this Gandhari voluntarily blindfolded herself to share in the pain of her husband. With Dhirtarashtra, Gandhari endured a difficult pregnancy which she gave birth to 99 sons and 1 daughter (Dushala). The children are what we know today as the Kauravas. Duryodhana was the first born Kauravas. Gandhari takes off her blindfold once to see her son Duryodhana. All of Gandhari’s sons were killed during the Kurushetra war. In life, we are positioned to make sacrifices. Gandhari gave up her sight to accompany her husband Dhritarashtra in his blindness. Through our sacrifices, we receive blessings. Gandhari’s blessings were her 100 sons. While Gandhari’s intentions for her sons was to live dharmic lives, they were eventually killed in the war of their own creation.

Sannyasa: The Stages of Life

Though the path of sannyasa was chosen by few, there are those who live in a world removed from attachment and turmoil. This person has attained enlightenment through meditation and self-service and action. Gita says the path to enlightenment begins with karma yoga, or the pursuit of knowledge of the Self. It says “it is essential in karma yog that the selfish ego does not expect gratification from the work and with no selfish involvement. The example is the lotus: it spends its life floating in water, yet the drops of water roll of its leaves without ever wetting them. These are stages of life, Sannyasa can be realized at any time. Throughout the Mahabharata, Duryodhana plots against the Pandavas. Krishna tries to console him by telling him that if he forgets ego and listens to reason and justice, the Pandavas themselves will “install Dhritarashtra as king and Duryodhana the heir. Therefore, he should make peace with the Pandavas and give them half of the kingdom, Unfortunately, Duryodhana heart could not be softened, and he dooms his parents’ Dhritarashtra and Gandhari by his misdeeds. In court, Govinda makes us realize that Duryodhana is the cause of the troubles of the Kuru race. In Mahabharata he says “in order to save a whole people, it is sometimes necessary to sacrifice and individual. He asks does it not happen occasionally that a village is abandoned in order that the country may be saved. Then he tells the court, “I am afraid you will have to sacrifice Duryodhana if you want to save your race. That is the only way.”

Enchanted Pool

We are often told to follow instructions and not to break the rules. In chapter 42 of the Rajaji version of Mahabharata, Nakula, Sahadeva, Bhima, and Arjuna find water but are told by Yaksha to answer his questions and asked not to drink from the enchanted pool for if they do so, they will surely die. It may be rare that we find ourselves in a life-or-death situation, but we should never underestimate the possibility that something in our lives could go awry. We should respect and listen to our elders because they are often more knowledgeable and experienced. It is unnecessary that we always agree with what they suggest but their ideas and warnings could prevent problems. By answering Yaksha’s questions, it is the elder brother Yudhishthira that ultimately saves the Pandavas brothers and brings them back from death. Thinking about a time an elder has saved you from a troubled situation.

Kshatriyas Heroism

Mahabharata teaches “a kshatriya mother brings forth children to be sacrificed in war. Kunti was tormented by the prospect of wholesale destruction on the one hand and the claims of kshatriya honor on the other. She thought, “what can be gained by mutual killings in the war and what happiness attained after the destruction of the race.” Debroy further states the significance of Kshatriyas heroism as a major theme of the Mahabharata. He describes, “across sacred texts we are given the duties of Kshatriyas -donate, perform sacrifices, study, fight, protect virtuous people and punish the wicked.” Debroy emphasizes that Kshatriyas is different from the Sanskrit Rajanya. The Gita explains rajas are reborn by people driven by work and they prevail when sattva is weak and tamas overcome.” (Gita, Chapter 14) Right before the Kurukshetra war, “Salya deserted the Pandavas who were entitled to his love and esteem and pledged his word to fight in Duryodhana’s side which shows what dangers make lurk in receiving hospitality of kings.” Later, Salya tells Yudhishthira that helping Duryodhana has only been a trick that was bestowed upon him. In fact, he will be Arjuna’s charioteer and save a disheartened Arjuna against Karna. He tells the king not to fear and that the Pandavas sorrows will be avenged and that their fate will be good.

Jealousy

Jealousy is a very real feeling that all of us have experienced. On many occasions, Kauravas find ways to undermine their cousins, the Pandavas. We see early in the Mahabharata a jealous Duryodhana’s plan to kill the Pandavas in the wax palace. Fortunately, he is unsuccessful, and his act only strengthens the Pandavas in their exile. Duryodhana tells his father Dhritarashtra, “Send the Pandavas immediately to Varanavata. I will tell you the solemn truth that my suffering is full, and I can bear it no more. It pierces my heart and renders me sleepless and makes my life a torment. After sending the Pandavas to Varanavata we shall try to strengthen our party.” When we have feelings of jealousy, we feel fear, uncertainty, much like Duryodhana, and are blinded by doubt and our perception of how we see ourselves in relation to others. Krishna tells Arjuna (Chpt.11) when he sees him: Neither knowledge of the Vedas, nor austerity, nor charity, nor sacrifice can bring the vision you have seen. But through unfailing devotion, you can know me. Those who make the supreme goal of all their work and act without selfish attachment, who devote themselves to me completely and are free from ill will for any creature, enter into me.

Bullying

Mahabharata asks “can happiness be gained with possessions obtained through war? What good can we reap from a kingdom won after killing our own relatives?” It says, “do not therefore commence hostilities.” A lot of us have been bullied at some point in our lives. We are usually bullied as the result of someone’s jealousy. Bullying has been depicted in the media and sought to be understood in circles of psychological thought as well as just a way for parents to understand the inner worlds of their children’s behaviors and relationships. Even more, adults bully other adults to compete for money and power. Mahabharata gives us Duryodhana the powerful Kauravas brother who will stop at nothing even taking his family to war to defeat his righteous cousins. While it is in our best interest and the interest of others for us not to commit bad acts, we should not blame others for the wrong we have done. It is us alone who must be accountable for our actions. Mahabharata teaches that mere learning is not enough. We see this as matters were made worse for Arvavasu who blamed his brother for murder. Later, Brihaspati consoles Sachidevi against an infatuated Nahusha: “He who betrays one who has sought refuge, will meet with destruction. The very earth will not seed, that he sows, sprout.” “There is enough room in the world for all of us, so let there be no antagonism, therefore, between us.”

Vishnu’s Three Steps

Gita says, at the beginning of time Vishnu took three steps that measured out the entire cosmos. The third step became the heavenly world. Krishna exists in a realm where both darkness and light coexist. We are all here on earth together so me we must live and excel together. We must coexist. Learning teaches us tolerance and to live in unison. Gita uses the image of an “upside-down tree, a world tree rooted in Brahman which branches out into creation in the realm below. I interpret this tree as being a tree of life. The tree should be protected as each precious life has great worth and too should be protected and valued by all. Though the true form of the tree  – its essence, beginning and end – is not perceived on this earth “the roots of this tree bind us to action” in this world as the love of life calls us to our duties.

Prakriti

Krishna knows the mind of both the Pandavas and Kauravas. The Pandavas mind clings to righteousness and the Kauravas to “hatred, jealousy and enmity…Duty demands that both sides should make an attempt for peace.” Gita says, “the fruit of good deeds is pure and sattvic. The fruit of rajas is suffering. The fruit of tamas is ignorance and insensitivity. All the time we experience some form of the gunas of prakriti. The Pandavas live their thirteen years of exile experiencing uncertainty, hardship, and fear but as uncle Salya comforts the Pandavas with his kind words we all know “victory awaits the patient.” We should know that we will exist somewhere within each gauna so it is of our best interest to move towards the one which creates the most well-being. That is sattvic. “Sattva is “pure, luminous, and free from sorrow, binds us with attachment to happiness and wisdom.” We know that if we lean towards the raja or tama we may have to wait like Nahusha, several thousand years for deliverance.

 Gunas

Gita says, “prakriti is the agent, cause, and effect of every action, but it is Purusha that seems to experience pleasure and pain. Learning is all about pleasure and pain. We learn from our experiences that if we perform certain actions, we will receive certain rewards. Practicing meditation and self-service are important lessons of the Gita. I am learning to understand the importance of the lessons found in the texts. I just recently learned the three Sanskrit terms describing the gunas from my Gita class. The three terms are relevant to any society because they represent the phases of the Self of which each of us exist. In order to be a valuable member of any society, we must first understand ourselves and detach from the parts of the world that make us unhappy, uneven and insecure. We must learn to find happiness within ourselves instead of hoping others and other things will bring us fulfillment. Only then can we help and lead others. Since starting the Gita class, I have found many moments where I have felt uncertain and then take to the text to understand why I feel uncertain about a particular part of my life. It is a text of guidance that has helped me in my journey thus far in understanding of Mahabharata. The texts have challenged me because my upbringing was very different from the Vedic tradition, yet I have found in this tradition meaning, purpose, pleasure, pain, wisdom and friendship. For those reasons, I have attempted to make this visual to share my continuous journey with others.

Works Cited

Debroy, B. (2020). Revisting the Pandavas. New Delhi, India: Athena Information Solutions Pvt.

Debroy, B. (2016). Superheroes. New Delhi, India: Athena Information Solutions Pvt.

Devi, N., & Subrahmanyam, K. (2020). Women in the Rig Vedic age (1st ed., Vol. 2). Village Marol, Andheri (East), Mumbai, India: International Journal of Yoga – Philosophy, Psychology and Parapsychology; Medknow Publications and Media Pvt.

DUBEY, A. (2019, April 21). Quality woman in Mahabharata…. Retrieved July 10, 2020, from https://medium.com/@nirmaldubey2012/quality-woman-in-mahabharata-162f4ff5cbca

Easwaran, E. (2009). The Bhagavad Gita (Easwaran’s Classics of Indian Spirituality Book 1) (2nd Edition ed.). Nilgiri Press.

Raja ji Mahabharata.

Teaching Excellence & Educational Innovation. (n.d.). Retrieved July 7, 2020, from

https://globalpress.hinduismnow.org/magazine/agastyas-perfect-woman-lopamudra/

 

 

Patrice Williams is an avid reader and scholar with various interests including: Bhagavad Gita studies, Mahabharata, Ayurveda, Nutrition, Information Security, and Linguistics Analysis.

 

 

DISCLAIMER: The author is solely responsible for the views expressed in this article. The author carries the responsibility for citing and/or licensing of images utilized within the text.