महाभारतसारः- Maha Bharatasarah: Maharsivedavyasapranitah

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Nowadays, I am reading the Mahabharata every morning as part of my svadhyaya. It is truly an amazing text within our traditional knowledge system. Without the Mahabharata, it is difficult to imagine the further development of Indian intellectual traditions.

I am therefore delighted to be engaged in editing this great work titled Bharatasara. Before writing specifically about the Mahabharata, I wish to connect it with our broader traditional knowledge framework, in which eighteen distinct streams of knowledge (vidyas) are acknowledged. I intend to relate the Mahabharata with these eighteen traditional educational disciplines to show its comprehensive and foundational nature.

In the era of modern education, academic discourse across the world has largely come to rely on western languages and conceptual frameworks. As a result, Indian thought and knowledge system are often interpreted through categories foreign to their original context, leading to distortion or partial understanding. Translation further compounds this confusion, since Indian philosophical terms carry subtle meanings that cannot always be conveyed in western languages.

For example, the Sanskrit term karman cannot be accurately rendered simply as action. In Western usage, action refers mainly to an external or physical deed, whereas karman also includes the internal impression samskara formed by that act. Similarly, saksin does not mean merely witness, for in Indian philosophy the saksin is the Inner self-consciousness itself-which directly perceives all phenomena rather than observing them from outside. Likewise, pratyaksa should not be equated with perception alone, since the latter generally refers to sensory experience, while pratyaksa involves the combined activity of sense, mind, and self.

These distinctions reveal a fundamental difference between Indian and Western systems of thought. Hence, Indian philosophy must be studied and analyzed through Indian languages, using the terminology and conceptual structures of the original texts.

To understand Indian philosophy comprehensively, one must first understand its language.

Attempting to grasp its concepts through translated terms and borrowed categories can never yield true clarity. The language of Indian philosophy is Sanskrit, therefore, knowledge of Sanskrit is indispensable for an authentic comprehension of Indian thought.

The decline in Sanskrit learning has correspondingly altered the Indian intellectual outlook.

Thus, to rediscover the original foundations of Indian philosophy, the study of the scriptures in their mother tongue Sanskrit is essential.

The classical enumeration of eighteen branches of learning is as follows:

The four Vedas: Rg, Yajus, Sama, and Atharva.

The six Ancillary Sciences (Vedangas):

Siksa (phonetics), Vyakarana (grammar), Chandas (prosody), Nirukta (etymology), Jyotisa (astronomy and astrology), and Kalpa (ritual science).

The four Supplementary Vedas (Upavedas):

1. Ayurveda (medicine)

2. Gandharvaveda (music and arts)

3. Dhanurveda (archery and warfare)

4. Arthasastra (governance and economics)

Additionally, the Puranas and Dharmasastras are regarded as auxiliary sources, bringing the total to eighteen. As stated inthe Yajnavalkyasmrti and Visnupurana:

"Four Vedas, six Vedangas, Mimamsa, Nyaya, Purana, and Dharmasastra - these fourteen are the bases of knowledge, with the four Upavedas, they become eighteen.

Eighteen corresponding subsidiary Puranas are also mentioned in the scriptures.

1. Matsya

2. Markandeya

3. Bhagavata

4. Bhavisya

5. Brahmanda

6. Brahma

7. Brahmavaivarta

8. Visnu

9. Vayu

10. Vamana

11. Varaha

12. Agni

13. Narada

14. Padma

15. Linga

16. Garuda

17. Kurma

18. Skanda.

Nyaya (logic) is also known as Anviksiki-the science of rational inquiry. Mimamsa concerns the interpretation of Vedic injunctions and rituals, while Dharmasastra codifies human conduct by harmonizing tradition, reason, and morality.

All these trace their origin to the Vedas. The Chandogya and Mundaka Upaniṣads affirm that the Vedas, along with their ancillaries, encompass the full domain of knowledge, leading ultimately to realization of the Imperishable Brahman.

Thus, the Indian system of thought is a unified current of Vedic wisdom flowing through diverse channels-ritual, logic, science, ethics, and art - all emerging from a single divine source. In the Arthasastra, Kautilya classifies knowledge into four main divisions:

Anviksiki - logical and philosophical inquiry. 1.

2. Trayi the three Vedas.

3. Vartta economics, agriculture, and commerce.

4. Dandaniti politics and governance.

rare. Therefore, after bowing to Narayana, the best among men Nara, the Goddess Sarasvati, and Sage Vyasa, one should attentively listen to this sacred tale.

The Beginning of the Story

Once upon a time, the great sage Krsna Dvaipayana Vedavyasa arrived at Hastinapura. Sitting upon the banks of the Ganga, he was approached by King Janamejaya, who saluted him reverently and said - O revered one! my life is blessed by the sight of you. Vyasa then told him that soon certain disturbances would arise in his kingdom. He warned the king not to accept a horse coming from the north, not to ride into the forest upon its back, and never to marry a woman who emerged from the body of a boar. But, driven by fate, Janamejaya disregarded all of these cautions. One day he purchased a wonderful horse, rode it into the forest, and slew a wild boar from whose body a beautiful celestial maiden appeared. She married the king and urged him to perform an Asvamedha sacrifice. When the sacrifice began, even young Brahmin boys were invited. As the boys laughed during the ritual, Agni, the fire god, became enraged and consumed the entire city. Blinded by anger, the king killed those Brahmin boys. Afterwards, Queen Mohini disappeared suddenly. Because of this sin, the king contracted a dreadful disease - his skin decayed like that of an elephant's hide. Tormented by pain, he remembered Vyasa. As soon as he mentally invoked the sage, Sri Vedavyasa appeared before him. From this point, the story continues - where the king's deliverance begins through the grace of his guru.

Sri Vedavyasa said to Janamejaya, O king! you have become sinful because you did not heed my earlier warnings. Filled with repentance, the king replied - O master! in ignorance and rage, I have killed eighteen Brahmins. Please free me from this hellish disease. Vyasa prescribed a remedy: Build a pavilion draped with eighteen blue cloths. Sit within it and listen each day to the Mahabharata with comprehension. For each section (Parva) you hear, one cloth will lose its color. When all eighteen Parvas are complete, your sin will be destroyed. The king agreed and began listening. Once, when Vyasa spoke of a miraculous event that elephants cast aloft by Bhimasena still remained in the sky the king doubted his words. Instantly, Vyasa, through his yogic power, caused those very elephants to fall from the heavens, proving his statement. The king acknowledged his greatness and sought forgiveness. Thereafter, Vyasa took Janamejaya to Badarikasrama, where, with the aid of many Brahmins, the last trace of sin was removed - save a faint mark. Bringing him back to Hastinapura, Vyasa reinstated the king upon the throne and instructed, donate your wealth daily to Brahmins, recite the Mahabharata regularly, and eat only after completing a portion of it. In time, the king grew weary of the long recital. Seeing this, Vyasa extracted its essence and composed a new scripture named Bharata-sara (The Essence of the divided into a hundred parts, becoming Dhiiiitarastra's hundred sons the first being Duryodhana, then Duhsasana and others. As they grew, all princes became handsome, intelligent, and strong. But once, in spring, Pandu, overcome by desire, embraced Madri and instantly perished due to the curse. Madri, entrusting her children to Kunti, ascended his funeral pyre. The royal priests performed the rites, and Dhrtarastra brought Kunti and all five Pandavas lovingly to Hastinapura. Gandhari, with affection, raised them as her own, and in childhood they all played together without division. In time they were sent to the teacher Drona to learn archery and warfare. All excelled, but Arjuna proved unmatched. Karna too displayed astonishing skill, which made Duryodhana envious, yet he grew fond of Karna and championed him. Drona, however, refused to teach Karna, deeming him low-born. Karna then went to Parasurama and learned the divine weapons. Thus the princes matured the Kauravas and Pandavas growing side by side, their affection shadowed by rivalry.

King Dhrtarastra appointed his eldest son Duryodhana as ruler of Hastinapura. Surrounded by splendor, he made Karna, son of the Sun, his dearest companion. One night, the serpent-king Vasuki became enamored of Duryodhana's queen, Bhanumati. Through magic, he came nightly from the underworld, bewitching Duryodhana into unconsciousness. Soon Duryodhana grew pale and troubled. When Karna asked the cause, he confided, my queen has fallen under the sway of Vasuki, it torments me. Karna declared, fear not, my king I shall bind that serpent in a single arrow. That very night, he trapped Vasuki in bonds of his weapon. Writhing in pain, the naga pleaded, this is not my fault, the queen once dropped a magic charm upon my head, and its spell drew me to her. The talisman lies buried beneath the right leg of her couch. Remove it and I shall be freed. Karna released the serpent and unearthed the charm, breaking its power. Grateful, Vasuki blessed him: Whenever you face danger in battle, I and my serpent clans will aid you. After Vasuki returned underground, Duryodhana's affliction vanished. Pleased, he rewarded Karna with a hundred thousand gold coins and an army of four divisions. Later, Karna asked his divine father the Sun, O lord! who is my mother?" Surya replied- Cast this fiery garment upon any woman, she who is not burned by its heat is your mother. Thus began Karna's quest for truth a destiny that would bridge the great war to come.

**Contents and Sample Pages**