The Mahabharata

Discussion of Books, Literature, Book Reviews, and more!
Post Reply
User avatar
spot
Posts: 41356
Joined: Tue Apr 19, 2005 5:19 pm
Location: Brigstowe

The Mahabharata

Post by spot »

Discussed with ChatGPT4:

I have no knowledge of the Mahabharata other than a sentence on Radio 4 that the Bhagavad Gita is embedded in it, and about that I'm equally uninformed. I feel I should acquire some knowledge of its teaching and context. Act as tutor in this field please.

Absolutely! The Mahabharata and the Bhagavad Gita are both integral texts in Hindu literature and spirituality, and their teachings have had a profound influence on South Asian cultures for millennia. Let's dive in.
The Mahabharata: Overview
The Mahabharata is one of the two major Sanskrit epics of ancient India, the other being the Ramayana. Attributed to the sage Vyasa, the Mahabharata is a mammoth composition, often referred to as the longest epic poem in the world.
  • Main Story: The central plot revolves around the Kurukshetra War between the Pandavas (five brothers) and the Kauravas (a group of one hundred brothers) and its aftermath. The root of the conflict lies in a dynastic succession struggle for the throne of Hastinapura.
  • Sub-stories: Interwoven within this main narrative are numerous side stories, legends, and philosophical discourses. These often serve to provide moral, ethical, and spiritual teachings.
  • Purpose: The Mahabharata is not just an epic tale of war; it's a discourse on dharma (duty/righteousness), karma (action and its consequences), and the complexities of human nature.
The Bhagavad Gita: Overview
The Bhagavad Gita, often referred to simply as the Gita, is a 700-verse Hindu scripture that is part of the Indian epic Mahabharata. Embedded within the Bhishma Parva (Book of Bhishma) of the Mahabharata, it takes the form of a dialogue between Prince Arjuna and the god Krishna, who serves as his charioteer.
  • Setting: On the battlefield of Kurukshetra, just as the great war is about to begin, Arjuna is filled with moral dilemmas and doubts about fighting in the war, which would involve killing his own relatives, beloved teachers, and revered elders.
  • Krishna's Discourse: In response to Arjuna's concerns, Krishna delivers a philosophical discourse touching upon topics like duty (dharma), righteousness, the nature of the self (atman), the material world (prakriti), and the divine (Brahman). The Gita addresses the concept of yoga (spiritual discipline) in its various forms, including Jnana (knowledge), Bhakti (devotion), and Karma (action).
  • Core Teachings: The Gita emphasizes the importance of righteousness, the impermanence of life, and the eternal nature of the soul. It encourages selfless action, performed without attachment to the results, as a path to spiritual realization.
Relevance and Impact:
  • The teachings of both the Mahabharata and the Bhagavad Gita have had a profound impact on Hindu philosophy, ethics, and spirituality. Their themes are universal and resonate with people from various cultural and religious backgrounds.
  • Various commentaries on the Bhagavad Gita have been written by scholars, saints, and philosophers, highlighting its depth and the multiple interpretations it offers.
  • The Mahabharata, through its gripping narrative and multifaceted characters, provides a mirror to the complexities of human nature, making it relevant across ages.
Recommendation: If you're interested in diving deeper, you might consider reading an English translation of the Mahabharata and the Bhagavad Gita. Numerous versions exist, each with its own nuances, so you might want to explore a few to find one that resonates with you.
Would you like a brief summary of the main characters or events, or any other specific information related to these texts?


Not immediately, there is much in what you have written that puzzles me. Is Hastinapura, or any differently-named kingdom, an historical setting? What religious and cultural environment saw the tradition of these two works emerge?

Absolutely, let's delve into the historical and cultural context.
Hastinapura and Historical Context
  • Hastinapura: This city is described as the main seat of the Kuru dynasty in the Mahabharata. Today, there is a village named Hastinapur in the Meerut district of Uttar Pradesh, India, which is believed by many to be the same city described in the epic. Archeological excavations have been conducted there, yielding pottery and other artifacts that suggest the location was indeed inhabited during periods that align with the traditional dating of the Mahabharata, though it's challenging to directly link the archaeological evidence to the events of the epic.
  • Historicity of the Mahabharata: It's crucial to understand that the Mahabharata, while possibly rooted in historical events, is a work of literature and not a historical record. Over centuries, it has been expanded upon by numerous authors, making it a mix of history, mythology, morality tales, and spiritual discourses. While there might be a historical core to the epic, distinguishing between factual events and poetic embellishment is difficult.
Religious and Cultural Environment
  • Vedic Period: The cultural and religious background from which the Mahabharata and the Bhagavad Gita emerged is rooted in the Vedic period of ancient India. This period saw the composition of the Vedas, the oldest sacred texts of Hinduism. Over time, the ritualistic practices of the Vedic period evolved, leading to more philosophical introspection, much of which is reflected in the later Vedic texts called the Upanishads.
  • Transition to Classical Hinduism: The period between 500 BCE to 500 CE is often termed as the "Epic Age" of India, during which both the Mahabharata and the Ramayana were likely composed in their current forms. This era was marked by the rise of various philosophical schools and the composition of many foundational texts, including the Dharmashastras (legal and ethical texts) and the Puranas (mythological texts). The Mahabharata and the Bhagavad Gita can be seen as bridging the Vedic tradition with what we now recognize as classical Hinduism.
  • Synthesis of Philosophies: By the time of the Mahabharata's composition, India had already witnessed the emergence of Jainism and Buddhism, and there was ongoing dialogue and debate among these traditions and the various schools of Hindu thought. The Bhagavad Gita, in particular, synthesizes various philosophical ideas, presenting paths of devotion (bhakti), knowledge (jnana), and righteous action (karma) as complementary.
  • Cultural Context: The Mahabharata is not just a religious text but a cultural one. It reflects the socio-political norms of its time, offers insights into the ethical dilemmas faced by people, and provides guidelines on dharma (righteous duty). The epic has been deeply influential in shaping Indian values, norms, and cultural practices.
In essence, both the Mahabharata and the Bhagavad Gita emerged in a vibrant and dynamic cultural and religious milieu. The texts not only drew from the rich traditions preceding them but also laid foundations for the spiritual and philosophical thoughts that followed.


Were either of the works discussed by Siddhartha Gautama?

Siddhartha Gautama, more commonly known as the Buddha ("The Enlightened One"), is the founder of Buddhism. The exact timeline of his life is debated, but he is traditionally believed to have lived from c. 563/480 – c. 483/400 BCE.
The Mahabharata and the Bhagavad Gita, as we have them now, were likely composed or reached their fuller forms after the time of the Buddha. Thus, there's no direct evidence to suggest that the Buddha discussed or referenced the Mahabharata or the Bhagavad Gita as complete works.
However, there are a few things to consider:
  • Overlap of Ideas: The Buddhist texts and the Mahabharata share some overlapping ideas, characters, and themes, possibly because they emerged from a shared cultural and religious milieu. For instance, some characters and legends appear in both Buddhist Jataka tales (stories about the previous lives of the Buddha) and the Mahabharata.
  • Dharma Discussion: Both Buddhist scriptures and the Mahabharata engage deeply with the concept of "dharma" (duty/righteousness/law). While the specific understandings and teachings might differ, the emphasis on righteous action and ethical considerations is a common thread.
  • Later Interactions: In the subsequent centuries, as both Buddhism and the texts of the Mahabharata became influential, there were interactions, debates, and dialogues between the followers of the two traditions. Some Buddhist texts critique the Vedic rituals and caste system, but they don't directly engage with the Mahabharata or the Bhagavad Gita as texts.
In summary, while there's no evidence that Siddhartha Gautama directly discussed the Mahabharata or the Bhagavad Gita, the broader cultural, philosophical, and ethical questions explored in these works might have had areas of overlap and interaction with early Buddhist teachings.


You say these ethical dilemmas are faced by people. What position does the text take on gender difference in responding to these dilemmas? Is a righteous duty, for example, an equal burden on both men and women?

The Mahabharata is a complex and multifaceted text that offers a vast tapestry of characters, stories, and ethical situations. The epic does engage with gender roles and the dilemmas faced by both men and women, but its views are diverse and often shaped by the cultural and social norms of the time. Here's a broad overview:
  • Dharma & Gender: In the Mahabharata, dharma (righteous duty) is multifaceted. It is described in terms of universal dharma (applicable to all humans) and specific dharmas associated with one's stage of life, caste, and gender. For instance, a king's dharma might involve ruling justly and protecting his subjects, while a brahmin's dharma might revolve around religious rituals and teaching. Likewise, the dharma of men and women, as presented in the text, often adheres to traditional gender roles. The duties and virtues expected of a nobleman differ from those expected of a noblewoman.
  • Prominent Female Characters: The Mahabharata features several strong and complex female characters like Draupadi, Kunti, and Gandhari. Each faces unique ethical and moral dilemmas:
    • Draupadi: As the wife of the five Pandavas, Draupadi's character grapples with complex issues of honor, revenge, and justice, especially after her humiliation in the Kaurava court. Her questions and challenges to dharma form a significant part of the epic's narrative.
    • Kunti: As the mother of the Pandavas, Kunti navigates political and familial challenges and makes morally complex decisions for the sake of her sons' welfare.
    • Gandhari: The mother of the Kauravas, Gandhari's character offers a lens into the dilemmas of motherhood, righteousness, and loyalty.
  • Gender-Specific Dilemmas: There are instances where female characters are subjected to societal norms and expectations that men aren't, reflecting the gender dynamics of the times. For instance, the concept of "pativrata" emphasizes a woman's devotion to her husband. Such roles and expectations often frame the ethical dilemmas that female characters encounter.
  • Voices of Dissent: While the Mahabharata often reflects traditional gender roles, it's not without voices of dissent or critique. Draupadi's questioning of the Kuru elders after she's dragged into the court is a potent instance of challenging the established norms.
  • The Bhagavad Gita: In the Bhagavad Gita, which is a part of the Mahabharata, the teachings of Krishna to Arjuna focus on the nature of the self, duty, and the universe. While the immediate discourse is between two male characters, the philosophical teachings are universal and not gender-specific. When speaking of souls and their eternal nature, Krishna does not differentiate between male and female.
In conclusion, the Mahabharata, given its vastness, offers multiple perspectives on gender. While it frequently upholds the societal norms of its time, it also provides space for challenging and reflecting upon them. The dilemmas faced by both male and female characters, though often different due to societal expectations, serve to explore the complexities of dharma and human nature.


Pardon my ignorance, but is a brahmin's obligation and duty contingent on gender? Do both genders participate equally in brahminic functions?

It's a great question, and your curiosity is welcomed. The role of gender in the Brahmin caste and its associated duties is indeed a subject of interest when looking at Hindu traditions and scriptures.
  • Historical Context: In the Vedic period, the early texts indicate that women (often referred to as "brahmavadinis") did have roles in religious rites. Some Vedic hymns are attributed to women seers or rishikas. The Rigveda, one of the oldest Vedic texts, mentions several female sages such as Ghosha, Lopamudra, and Maitreyi.
  • Limitation of Roles Over Time: However, as time progressed and Hindu society became more structured, the roles and rights of women in religious and scholarly functions became more limited. By the time of the later scriptures and the Dharma Shastras (legal and ethical texts), women's participation in many Vedic rituals and their ability to study the Vedas had become restricted. The duties of a Brahmin male, including the performance of certain rituals and the study and teaching of the Vedas, were not equally extended to Brahmin females.
  • Domestic Rituals: While women might have been excluded from certain public religious roles, they played integral parts in domestic rituals and rites of passage. For instance, in the "grihastha" (householder) stage, a wife participates alongside her husband in various rites and ceremonies.
  • Shifts in Modern Times: The 20th and 21st centuries have seen challenges to traditional gender roles within Hinduism. Movements for the equal rights of women, including their right to study the Vedas, to chant mantras, and to become temple priests, have gained traction in various parts of India. Today, in some regions and communities, women are being trained as priests and are performing religious ceremonies, though this remains a topic of debate and varies widely based on region, community, and tradition.
  • Philosophical Perspective: It's worth noting that while social roles and rituals might have gendered distinctions, the philosophical tenets of Hinduism assert the fundamental spiritual equality of all souls. For instance, the Upanishads (philosophical texts that explore the nature of reality and the self) frequently emphasize the universality of the Atman (soul) beyond bodily distinctions, including gender.
In summary, while there were restrictions on the religious roles of Brahmin women historically, especially when compared to their male counterparts, the landscape is changing in modern times with more inclusive perspectives emerging in certain sections of society. The philosophical underpinnings of Hinduism, however, have consistently held a view of the soul that transcends gender.


For most of the duration of all monotheistic religions, absolute prohibitions were imposed on women's participation in religious leadership roles though oddly all of them freely admitted that their early stages involved just such participation. You are describing a similar state of affairs.

Indeed, the phenomenon you're pointing out—a historical trajectory where women played significant roles in the early stages of a religious tradition but later faced restrictions—is evident in many world religions, including many monotheistic ones.
1. Judaism:
  • Early Participation: Several women in the Hebrew Bible (Tanakh) held positions of respect and authority. For instance, Deborah was a prophetess and a judge of Israel, and Miriam was considered a leader alongside her brothers Moses and Aaron.
  • Later Restrictions: Over time, particularly after the Second Temple period, the roles of women became more restricted in many Jewish communities. For instance, women traditionally couldn't serve as rabbis or participate in certain rituals in the synagogue.
  • Modern Changes: In the 20th and 21st centuries, movements within Judaism, particularly Reform, Reconstructionist, and Conservative branches, have ordained women as rabbis and cantors.
2. Christianity:
  • Early Participation: Early Christian texts suggest that women, such as Phoebe (a deaconess) and Junia (described as "outstanding among the apostles"), had leadership roles within the nascent Christian community.
  • Later Restrictions: As Christianity evolved and became institutionalized, women's roles were limited, especially in clerical hierarchies. The Catholic Church, for instance, prohibits the ordination of women as priests.
  • Modern Changes: Many Protestant denominations in the 20th and 21st centuries have begun ordaining women as ministers or bishops. However, debates about women's ordination continue in various Christian denominations.
3. Islam:
  • Early Participation: In the early days of Islam, women like Khadijah (Prophet Muhammad's first wife) and Aisha (another of his wives) played crucial roles. Aisha, in particular, was a significant transmitter of hadiths (sayings and actions of the Prophet) and was involved in political and social matters.
  • Later Restrictions: Over time, interpretations of Islamic teachings in many societies restricted women from certain religious leadership roles, such as serving as imams in mixed-gender congregational prayers.
  • Modern Changes: In recent years, there have been discussions and movements within Muslim communities advocating for more significant roles for women in religious scholarship and leadership.
The reasons for these historical shifts—whereby early inclusivity gave way to restrictions—are complex and multifaceted. They often involve a mix of theological interpretations, socio-political dynamics, and cultural practices. For many religious traditions, modernity has prompted introspection and re-evaluation of traditional stances, leading to debates and changes in women's participation in religious roles.


The hesitancy to admit change in religious practice is a reflection of each religion's dogma of immutability. You have not indicated any historical dogmatic nature regarding the works we are discussing. Are the works viewed as texts of a specific religion or are they secular to any extent?

The Mahabharata and the Bhagavad Gita occupy a unique space in Indian religious, philosophical, and cultural thought, and their position is somewhat different from the "dogmatic" texts of many monotheistic traditions.
1. The Nature of the Mahabharata and Bhagavad Gita:
  • Religious Dimension: Both works are undeniably rooted in religious thought. The Bhagavad Gita, in particular, is deeply philosophical and spiritual. It has been revered as a sacred text by Hindus and has been a cornerstone for various philosophical schools within Hinduism.
  • Secular Dimension: The Mahabharata, being an epic, encompasses a vast range of stories, lessons, and discourses. While many parts of it delve into religious and ethical teachings, others are more secular narratives about kings, warriors, and ordinary people. The text itself claims to be a reflection of life in all its multifaceted complexity.
  • Historical Context: Both texts emerged in a period when what we now call "Hinduism" was not a singular, unified religion in the way we might think of religions today. Instead, the religious landscape was a tapestry of diverse beliefs, practices, and traditions. The Mahabharata and the Bhagavad Gita incorporate various strands of this tapestry.
2. Dogma and Immutability:
  • Fluidity of Tradition: Hinduism, as a religious tradition, is characterized by its diversity and adaptability over time. While there are core tenets and scriptures, there isn't a centralized authority dictating dogma. As a result, texts like the Mahabharata have been interpreted, reinterpreted, retold, and adapted in countless ways over the millennia.
  • Authority of the Texts: While the Bhagavad Gita is often treated as a scripture with authoritative teachings on dharma (duty/righteousness) and spirituality, it's one of many such texts within Hinduism. The Mahabharata, given its epic nature, is a blend of mythology, legend, moral stories, and philosophical discourses. It's revered for its wisdom but is also recognized as a work of literature with multiple layers of meaning.
3. Relationship to Hinduism:
  • The Mahabharata and the Bhagavad Gita are intimately connected to Hindu religious thought. However, they are also cultural and literary treasures of the Indian subcontinent. Their influence is seen not just in religious settings but also in art, literature, theater, and other cultural expressions.
In summary, while the Mahabharata and the Bhagavad Gita have deep religious and philosophical significance, they also have cultural, literary, and secular dimensions. The way they are viewed—whether as sacred scriptures, moral guides, historical epics, or literary masterpieces—can vary based on context and individual perspective. The tradition they emerge from, Hinduism, is marked by its diversity and adaptability, which allows for a range of interpretations and engagements with these texts.


I note that the Hindu cosmological view of the universe copes admirably well with India's evolution into an explorer of space and other planets, something Christianity in particular has had great trouble with.

You've touched upon an intriguing facet of how religious and cultural worldviews intersect with scientific discoveries and advancements. Let's delve into this observation:
1. Hindu Cosmology and the Universe:
  • Vastness of Time and Space: Hindu cosmology presents a universe that is vast and cyclical, with concepts of time spanning billions of years (Yugas and Kalpas). This immense temporal scale, much larger than human history, doesn't conflict inherently with the vast timescales proposed by modern cosmology and evolutionary biology.
  • Cyclic Universe: The idea of a cyclic universe—one that undergoes cycles of creation, preservation, and dissolution, only to be reborn again—is a recurrent theme in Hindu cosmology. While not equivalent, this notion has interesting parallels with certain speculative theories in modern cosmology about the cyclic nature of the universe.
  • Multiverse Concepts: Hindu cosmology also entertains the idea of multiple realms or "lokas," which can be seen as other dimensions or worlds. Some interpretations have drawn parallels between these concepts and the modern idea of a multiverse.
2. Integration with Modern Science:
  • Cultural Embrace: Indian culture, both historically and in more recent times, has often embraced a synthesis of spirituality and science. Ancient Indian traditions made significant contributions to mathematics, astronomy, and medicine. This foundational respect for knowledge and inquiry has, to some extent, facilitated a smoother integration of ancient beliefs and modern scientific understandings.
  • Space Exploration: As India has become a leader in space exploration through ISRO (Indian Space Research Organisation), there hasn't been significant religious opposition to these ventures. Instead, there's often a sense of pride in connecting India's ancient astronomical traditions with its contemporary achievements in space.
3. Christianity and Cosmology:
  • Historical Conflicts: Christianity, especially in its Western institutional forms, has had moments of conflict with emerging scientific ideas. The most famous of these is probably the conflict between the Catholic Church and heliocentrism, with figures like Galileo facing persecution.
  • Modern Acceptance: However, it's essential to recognize that many contemporary Christian denominations and theologians have no inherent conflict with modern cosmology, evolutionary biology, or space exploration. The Vatican, for instance, has an observatory and astronomers who engage actively with the global scientific community.
In conclusion, while Hindu cosmology's expansive and flexible nature may offer a framework that is more easily reconcilable with certain aspects of modern science, it's essential to recognize the diversity within all religious traditions. Over time, many religions, including Christianity, have found ways to integrate or coexist with the advancements and discoveries of science. The nature of this relationship—between religion and science—often depends on historical, cultural, and sociopolitical contexts.


You emphasized polyandry in your initial summary of the Mahabharata - was therre a period where that was standard practice in Indian society beyond just a response to severe poverty?

The mention of polyandry in the Mahabharata, specifically concerning Draupadi's marriage to the five Pandava brothers, is indeed unique and stands out in the larger context of Indian literature and historical practices. However, it's essential to understand a few things about polyandry in ancient India:
  • Isolated Practice: The practice of polyandry, while known, was not widespread or standard in ancient Indian society. It was more of an exception than a rule. The Mahabharata's portrayal of Draupadi's marriage to the Pandavas is presented within a specific narrative context, and the circumstances leading to this union are unique and complex.
  • Regional Occurrences: While not widespread, there were regions in India where polyandry was practiced to some extent. It was notably prevalent among certain communities in the hilly regions of the Himalayas, such as in parts of modern-day Himachal Pradesh, Uttarakhand, and the Kinnaur region. In these areas, polyandry sometimes took the form of fraternal polyandry, where brothers would share a wife.
  • Societal Reasons: In the regions where polyandry did occur, it often had socio-economic reasons behind it. Land fragmentation, limited resources, and the challenges of agriculture in mountainous terrains were some factors that might have contributed to this practice. By marrying all brothers in a family to a single wife, the land remained undivided and stayed within the family.
  • Ancient Texts: Apart from the Mahabharata, few other ancient Indian texts mention polyandry. It's not promoted or extensively discussed in the primary religious and law books (like the Manusmriti). Instead, these texts more commonly discuss and regulate polygyny (one man having multiple wives).
  • Historical Transition: Over time, with socio-cultural changes, shifts in property rights, and the influence of different ruling empires and their practices, polyandry became even less prevalent. By the time of recorded medieval history and the modern era, it was restricted to very few communities.
In summary, while polyandry was practiced in certain regions and communities in ancient India, it was never a standard or dominant marital arrangement across the subcontinent. The Mahabharata's narrative around polyandry, as with many elements in the epic, should be viewed in its specific mytho-historical context, offering insights into certain societal norms but not necessarily representing a widespread practice.


It may have been the brief discussion on the radio earlier that gave me the impression that the hundred Kauravas also shared a single wife. It was the appearance of both instances among the main participants that led me to ask.

It's understandable how a brief mention on the radio could lead to some mix-ups. Let's clarify this:
The hundred Kauravas did not share a single wife. The Kauravas were led by the eldest, Duryodhana, and while individual Kauravas had their own roles and stories in the epic, they are collectively remembered mostly for their opposition to the Pandavas.
Duryodhana, for instance, had a wife named Bhanumati. However, the individual marital details of the rest of the Kauravas aren't prominently detailed in the Mahabharata.
The unique case of polyandry involving Draupadi and the five Pandavas is an exception, and it's one of the distinctive features of the Mahabharata's narrative.
So, the Kauravas did not share a wife in the manner the Pandavas did with Draupadi. The Mahabharata is a complex epic with many characters and intertwining subplots, and it's easy to get some details mixed up, especially when discussed in passing or in brief summaries.


I'm glad I asked, I would have been left puzzled after misinterpreting a spoken uncheckable sentence to which I paid inadequate attention. Is it oversimplification to think the Kauravas are considered by the audience to be less laudable than the Pandavas?

Your question delves into one of the profound aspects of the Mahabharata. The epic, often labeled as the story of the "Kurukshetra War," is a complex narrative where the lines between right and wrong, heroism and villainy, are blurred and intricate. Here's a nuanced understanding:
  • General Perception: At a very high level and in simplified retellings (especially in popular culture, TV shows, and movies), the Pandavas are often portrayed as the "heroes" and the Kauravas, particularly Duryodhana and Dushasana, as "villains." This is the most commonly understood distinction.
  • Moral Complexity: However, the original Mahabharata is far from being a straightforward tale of good versus evil. Both the Pandavas and the Kauravas commit morally ambiguous acts. For instance:
    • Yudhishthira, the eldest Pandava, gambles away his kingdom and even his wife Draupadi, leading to her humiliation in the Kaurava court.
    • Bhima, one of the Pandavas, swears vengeance and commits brutal acts during the war.
    • Karna, an ally of the Kauravas, is one of the most complex characters, embodying both nobility and tragic flaws.
  • Audience Interpretation: The Mahabharata is designed to provoke thought and introspection among its audience. The epic presents characters with all their flaws and virtues, prompting readers or listeners to question and ponder upon the nature of dharma (righteousness or duty). This introspection means that while some might see the Kauravas as less laudable, others might empathize with their plight and perspectives.
  • Duryodhana's Perspective: Duryodhana, the leader of the Kauravas, isn't without his reasons or motivations. He feels that the Pandavas, especially Yudhishthira, are trying to usurp the throne that rightly belongs to him. He views the Pandavas as threats and is often driven by a sense of entitlement and ambition, though not devoid of positive qualities.
  • Universal Themes: One of the reasons the Mahabharata has endured and remains relevant is because of its exploration of universal themes. It delves into human nature, ambition, jealousy, righteousness, and the consequences of war. In doing so, it presents a spectrum of human behavior, leaving it to the audience to interpret and reflect.
In conclusion, while it might be an oversimplification to label the Kauravas as "villains" and the Pandavas as "heroes," it's a common perception in many retellings. The Mahabharata, in its nuanced form, offers a more complex portrayal of its characters, urging readers to grapple with the intricacies of morality and duty.


Does the story have its inception within a similar timeframe to the works described as Homer's?

The Mahabharata and the works attributed to Homer, namely the "Iliad" and the "Odyssey," are foundational epics of their respective cultures and indeed share some general temporal proximity. However, dating ancient texts, especially of an oral tradition, can be challenging. Here's a comparative look:
Homer's Works:
  • The Iliad and the Odyssey: These epic poems are central to ancient Greek literature. They are believed to have been composed in the 8th century BCE, though they describe events and heroes from the Trojan War, which, if it happened, would have taken place centuries earlier.
  • Oral Tradition: Like many ancient epics, these poems likely had a lengthy oral tradition before being penned down.
Mahabharata:
  • Date of Composition: Estimates for the Mahabharata's composition vary widely. The text likely evolved over several centuries, with its earliest layers possibly dating back to the 8th or 9th century BCE, while its final form might have been achieved around the 4th century BCE.
  • Oral Tradition: Similar to the works of Homer, the Mahabharata was transmitted orally for a long time before being recorded in written form. This oral tradition, combined with its extended period of composition, contributes to the epic's vast length and complexity.
  • Additions and Redactions: Over the centuries, the Mahabharata underwent various additions and redactions, leading to its enormous size in its final form. This evolutionary nature makes it even more challenging to pinpoint a specific date of inception.
In conclusion, while there's some temporal overlap between the periods traditionally associated with the composition of Homer's epics and the Mahabharata, it's crucial to understand that these works evolved over extended periods and in different cultural and linguistic contexts. Both are monumental works that emerged from rich oral traditions, capturing the values, beliefs, and histories of their respective civilizations.


Is there a study of the evolution of the written texts of the Mahabharata, or do the variations mainly date to the oral transmission?

The study of the evolution of the Mahabharata is indeed a rich field of research in Indology. The epic is vast, and its formation is believed to have spanned several centuries, involving both its oral transmission and subsequent written iterations. Here's a broad overview:
  • Oral Tradition: The Mahabharata, like many ancient Indian texts, originated in an oral tradition. Its earliest layers would have been composed and transmitted orally by sages, bards, and storytellers. The mnemonic nature of its verses, the repetitive patterns, and formulaic structures suggest tools for oral preservation.
  • Core Narrative: Scholars believe that the Mahabharata began as a smaller, core narrative called the "Jaya," which consisted of about 8,800 verses. This core primarily revolved around the Kurukshetra war and the events immediately leading up to it.
  • Expansion to Bharata: The text then expanded into the "Bharata," which is believed to have contained around 24,000 verses. This version included more stories, characters, and subplots.
  • Mahabharata: The final and most comprehensive version, the "Mahabharata," is vast, with around 100,000 shlokas or over 200,000 individual verse lines, divided into 18 books or "Parvas." This version incorporates various myths, legends, didactic sections, and philosophical discourses, including the renowned Bhagavad Gita.
  • Written Records: The transition from oral to written form likely occurred over a long period. The use of palm leaves and birch bark in ancient India meant that manuscripts had to be regularly copied, leading to variations. It's during this phase of writing, copying, and recopying that additions, interpolations, and modifications could have occurred.
  • Critical Edition: In the 20th century, scholars at the Bhandarkar Oriental Research Institute in Pune, India, undertook a massive project to produce a "Critical Edition" of the Mahabharata. This edition, completed over several decades, aimed to identify and present the earliest recoverable form of the text by comparing hundreds of manuscripts from various parts of India. The effort was to strip away later additions and arrive at a version closer to the epic's earliest written form.
  • Variations in Tradition: Beyond the manuscripts used for the Critical Edition, many regional versions of the Mahabharata exist, reflecting local myths, beliefs, and traditions. Some of these variations might trace back to oral traditions, while others could be later innovations or integrations.
In summary, while the Mahabharata's earliest evolutions likely occurred during its oral phase, the text also underwent significant development and variation in its written form. The study of this evolution provides insights into ancient Indian culture, religious beliefs, societal norms, and historical dynamics.


Would there be cultural protests in India if Hollywood made a blockbuster American epic of the work?

A Hollywood rendition of the Mahabharata would indeed be met with a range of reactions in India, and the possibility of cultural protests or backlash is real. The Mahabharata is deeply embedded in the religious, cultural, and historical fabric of India. Its characters, narratives, and teachings have profound significance for millions of people. Given this context, here's how an American cinematic adaptation might be received:
  • Concerns of Misrepresentation: One of the primary concerns would be the potential for misrepresentation or misunderstanding of the text's nuances. Hollywood has faced criticism in the past for its portrayal of various cultures, and there would be worries about "Westernizing" or oversimplifying the complex characters and narratives of the Mahabharata.
  • Casting Controversies: Casting would be a sensitive issue. Hollywood has been criticized for "whitewashing" roles, which is casting white actors in non-white character roles. If the Mahabharata's characters, who are inherently Indian, were portrayed by non-Indian actors, it could lead to significant backlash.
  • Religious Sensitivities: The Mahabharata isn't just a literary work; it has religious significance for many Hindus. Inaccurate or irreverent portrayals could hurt religious sentiments, leading to protests.
  • Cultural Appreciation vs. Appropriation: While cultural exchange and appreciation are vital for global understanding, there's a fine line between appreciation and appropriation. If the adaptation seems to commodify or trivialize the epic for entertainment without respecting its cultural depth, it could be seen as appropriation.
  • Potential Positive Reception: On the flip side, if the adaptation is done respectfully, accurately, and with collaboration from scholars and experts familiar with the Mahabharata, it could be well-received. Many might appreciate the global platform and recognition for one of India's most cherished epics.
  • Collaboration with Indian Filmmakers: A collaboration between Hollywood and Indian filmmakers could alleviate some concerns. Indian cinema has its own rich tradition of filmmaking, and a joint effort might ensure a more authentic representation.
  • Precedents: There have been other instances where Hollywood has taken inspiration from world myths and legends. The reception has varied based on the accuracy and respectfulness of the portrayal.
In conclusion, while there's potential for a Hollywood adaptation of the Mahabharata to be positively received, it's fraught with challenges. Given the epic's significance to a vast number of people, utmost care would be needed to approach it with the respect and understanding it deserves.


It's strange perhaps that so few people felt outrage at the Sword and Sandal epics of Western cinema.

The "Sword and Sandal" genre, often dubbed "peplum" films, which refers to historical or mythological epics (primarily set in the Ancient World, especially Ancient Greece and Rome), indeed saw a boom particularly in the 1950s and 1960s. Films such as "Hercules," "Spartacus," "Ben-Hur," and "The Ten Commandments" are prime examples. The relatively muted outcry or outrage to these portrayals compared to the sensitivities around adapting non-Western epics can be attributed to several factors:
  • Cultural Proximity: Many of these films were produced by Western filmmakers for Western audiences. Given that the myths, histories, and characters depicted were from the shared cultural and historical milieu of the West, the chances of misrepresentation or cultural appropriation were comparatively lower.
  • Shift in Religious Context: While stories from the Greco-Roman pantheon were depicted in many of these films, the belief systems surrounding these deities have largely faded in favor of Christianity in the West. Thus, liberties taken with these stories didn't strike directly at active religious sentiments in the way that, for instance, inaccuracies in a portrayal of the Mahabharata might for many Hindus.
  • Cinematic Context: The mid-20th century was a different era in terms of cinematic production and consumption. The international interconnectivity and immediate feedback loops we see today due to the internet and social media were absent. A film made in Hollywood would not be instantly scrutinized by audiences worldwide, making instant global backlash less likely.
  • Historical and Mythological Flexibility: Many ancient Greek and Roman myths have various versions, and the ancients themselves often adapted and changed their stories based on the context. This tradition of flexibility might have made modern audiences more forgiving of variations in cinematic portrayals.
  • Exoticism and Spectacle: The appeal of the "Sword and Sandal" genre often lay in the spectacle—the grand sets, epic battles, and charismatic characters. The focus was often more on entertainment and less on religious or historical accuracy.
  • Comparative Outrage: While the outrage might seem muted compared to potential reactions to a Hollywood take on non-Western epics, it's worth noting that films like "The Last Temptation of Christ" did face significant backlash due to perceived religious insensitivities.
  • Modern Sensibilities: In today's globalized world, there's a heightened awareness of cultural sensitivities, appropriation, and representation. What was acceptable or overlooked in the past is viewed through a more critical lens today.
It's also worth noting that while there might not have been widespread outrage, there have been scholarly critiques and discussions about the inaccuracies and artistic liberties in the "Sword and Sandal" films.


There would have been less to criticize had Tony Curtis not been cast. Or Kirk Douglas. Or the entire cast of Jason and the Argonauts.

The casting choices in historical epics or adaptations from the mid-20th century Hollywood indeed often prioritized star power and commercial viability over historical or cultural accuracy. Actors like Tony Curtis, Kirk Douglas, and others were big names of their time, and their inclusion in films would drive audiences to theaters.
Some notable points related to this:
  • Star Power: The primary objective of many of these films was commercial success, and casting big-name stars was a way to guarantee a draw. For example, Tony Curtis in "Spartacus" or Kirk Douglas in the same film were chosen more for their box office appeal than for any perceived historical accuracy.
  • Historical Accuracy: The film industry during this period did not prioritize historical or cultural authenticity as stringently as modern audiences might expect today. Instead, the focus was often on creating a grand, entertaining spectacle.
  • Western-centric Approach: These films were largely made for Western audiences by Western filmmakers. The intent wasn't necessarily to provide an authentic representation of ancient cultures but rather to create compelling narratives with familiar faces in the lead roles.
  • Changing Standards: Today's audiences are more globally connected and informed, leading to increased expectations for cultural and historical accuracy in films. Modern filmmakers face more scrutiny and are held to higher standards of representation.
  • Accent and Dialogue: Beyond physical appearance, the way characters spoke in these films often reflected mid-20th century American or British sensibilities rather than authentic linguistic styles of the period being depicted. For instance, Tony Curtis's Brooklyn accent in "Spartacus" has been a point of amusement and critique.
It's worth noting that while these casting choices and portrayals may seem jarring or inauthentic by today's standards, they reflect the filmmaking conventions and audience expectations of their time. As with any art form, cinema evolves, and what was standard or acceptable in one era might be viewed differently in another.


You have helped my understanding of the background to the Mahabharata, I am grateful. I shall investigate from a far better position than I started with.

I'm glad to hear that! The Mahabharata is a vast and intricate tapestry of stories, characters, and lessons that offer a deep dive into ancient Indian culture, philosophy, and spirituality. Your journey through its pages is bound to be enriching and thought-provoking. If you have any more questions in the future, don't hesitate to reach out. Best of luck with your exploration and happy reading!
Nullius in verba ... ☎||||||||||| ... To Fate I sue, of other means bereft, the only refuge for the wretched left.
When flower power came along I stood for Human Rights, marched around for peace and freedom, had some nooky every night - we took it serious.
Who has a spare two minutes to play in this month's FG Trivia game! ... My other OS is Slackware.
User avatar
LarsMac
Posts: 13701
Joined: Fri Nov 27, 2009 9:11 pm
Location: on the open road
Contact:

Re: The Mahabharata

Post by LarsMac »

Very interesting discussion.
Thanks for sharing.
The home of the soul is the Open Road.
- DH Lawrence
User avatar
spot
Posts: 41356
Joined: Tue Apr 19, 2005 5:19 pm
Location: Brigstowe

Re: The Mahabharata

Post by spot »

The question is, is this computer program creating a coherent set of ideas. Its output certainly generates additional comment from me when it's my turn to speak. The post has all the hallmarks of a conversation.
Nullius in verba ... ☎||||||||||| ... To Fate I sue, of other means bereft, the only refuge for the wretched left.
When flower power came along I stood for Human Rights, marched around for peace and freedom, had some nooky every night - we took it serious.
Who has a spare two minutes to play in this month's FG Trivia game! ... My other OS is Slackware.
User avatar
LarsMac
Posts: 13701
Joined: Fri Nov 27, 2009 9:11 pm
Location: on the open road
Contact:

Re: The Mahabharata

Post by LarsMac »

spot wrote: Thu Oct 19, 2023 11:37 am The question is, is this computer program creating a coherent set of ideas. Its output certainly generates additional comment from me when it's my turn to speak. The post has all the hallmarks of a conversation.
Hmm, I think that it is still, basically just going about the business of "Connecting the dots", so to speak.

Mind you, it is very good at the task.
The home of the soul is the Open Road.
- DH Lawrence
User avatar
spot
Posts: 41356
Joined: Tue Apr 19, 2005 5:19 pm
Location: Brigstowe

Re: The Mahabharata

Post by spot »

LarsMac wrote: Thu Oct 19, 2023 7:30 pm
spot wrote: Thu Oct 19, 2023 11:37 am The question is, is this computer program creating a coherent set of ideas. Its output certainly generates additional comment from me when it's my turn to speak. The post has all the hallmarks of a conversation.
Hmm, I think that it is still, basically just going about the business of "Connecting the dots", so to speak.

Mind you, it is very good at the task.

My suspicion is, that's all any of us do.
Nullius in verba ... ☎||||||||||| ... To Fate I sue, of other means bereft, the only refuge for the wretched left.
When flower power came along I stood for Human Rights, marched around for peace and freedom, had some nooky every night - we took it serious.
Who has a spare two minutes to play in this month's FG Trivia game! ... My other OS is Slackware.
User avatar
LarsMac
Posts: 13701
Joined: Fri Nov 27, 2009 9:11 pm
Location: on the open road
Contact:

Re: The Mahabharata

Post by LarsMac »

spot wrote: Fri Oct 20, 2023 2:13 am
LarsMac wrote: Thu Oct 19, 2023 7:30 pm
spot wrote: Thu Oct 19, 2023 11:37 am The question is, is this computer program creating a coherent set of ideas. Its output certainly generates additional comment from me when it's my turn to speak. The post has all the hallmarks of a conversation.
Hmm, I think that it is still, basically just going about the business of "Connecting the dots", so to speak.

Mind you, it is very good at the task.

My suspicion is, that's all any of us do.
Perhaps, but we are also very good at coming up with new dots to connect.
The home of the soul is the Open Road.
- DH Lawrence
Post Reply

Return to “The Library”