Mahabharata and Veda

International Journal of Trend in Scientific Research and Development (IJTSRD)
Volume 4 Issue 3, April 2020 Available Online: www.ijtsrd.com e-ISSN: 2456 – 6470
@ IJTSRD | Unique Paper ID – IJTSRD30434 | Volume – 4 | Issue – 3 | March-April 2020 Page 360
Mahabharata and Veda
Dr. Debajyoti Jena
Assistant Professor (Senior Scale), Department of Sanskrit & Indian Culture,
SCSVMV University, Enathur, Kanchipuram, Tamil Nadu, India
How to cite this paper: Dr. Debajyoti Jena
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INTRODUCTION
Mahābhārata is to be considered as the soul of Indian
civilization. The contents of the great epic reflect the nature
of the human relation to the society. It is also observed that,
the ideas of Mahābhārata purify the dirt of the society by
imposing its power against the evil. Once upon a time when
Vedic knowledge was not so easy to understand by the
common man, to fill the gap of that circumstances this epic
played a vital role. To make Vedic knowledge so simple to
the man, Mahābhārata analyzes the significant role of
individual by supplying the every needs ofhislife.Asa result
Mahābhārata stands as the fifth Veda to satisfy the ultimate
goal of human life i.e. Puruṣārtha-s (Dharma, Artha, Kāma
and Mokṣa ).It explained the value of human life in light of
Veda. Here in this proposed research paper, an attempt has
been made to highlight the few Vedic ideas which are
reflected in Mahābhārata in connection to the human life.
The Veda-s, regarded as the oldest literatures of the world,
are the original sources of the Philosophy of life. The entire
literatures of India, the Upaniṣad-s, the Smṛti-s, thePurāṇa-s,
the Rāmāyaṇa and the Mahābhārata etc all acknowledge the
superiority of the Vedas. The word ‘Veda’ derives in four
roots such as – vid sattāyam, vid lābhe,vidvicāraṇe,vidjñāne.
All these four derivations stand for four different Ᾱśrama-s
i.s. Brahmacarya, Gṛhastha, Vānaprastha and Sanyāsa. Thus
Vedas themselves have ordainedthefourᾹśrama-sofhuman
life. It also becomes evident thatbya completeobservanceof
the obligations imposed by the four Ᾱśrama-s, an individual
can succeed in realizing his ultimate goal.
Concept of Śikṣā –
The term Śikṣā (education) is derived from the Sanskrit
verbal root ‘Śās’ (शास्) which means to discipline,toteach, to
instruct, or to control. SimilarlythetermVidyā(education)is
also derived from the Sanskrit verbal root ‘Vid’(िवद्) which
means to know. Thus therootVidyā reallymeansknowledge.
This shows that disciplining the mind and imparting
knowledge were the foremost considerations to ancient
India which was only possible through Śikṣā (education).
Education is a complex idea because we have so many
synonyms for the word Śikṣā (education). It is highly
impossible to express the scope of education through a
single term. Though a biologist, a priest, a psychologist, a
philosopher, a teacher, a statesman, a merchant give
different definitions of education according to their own
outlook. In this connection, the Hindu scriptures and
scholars of India have defined the term education in a very
systematic way. Indian concept of education is as follows –
1. Ṛgveda denotes “education issomethingwhichmakesa
man self-reliant and self-less.” (Development of
education theory and practice by Raghunath Safaya.
Page No. 3)
2. Upaniṣad says “Education is that which is meant for
salvation.” (सा िव ा या िवमु ये-Samhitopaniṣad)
3. Bhagavatgῑtā says – “Nothing is more purifying on
earth than knowledge.” (न िह ानेन सदृशं पिव िमह िव ते -
Gῑtā – 4.38)
4. Yajñavalkya, the famous Indian legislator says –
“Education is that which makes a man of good character
and useful to the society.” (Development of Educational
theory and Practice by Raghunath Safaya -page no.-3)
5. Yajurveda and Manusmṛti say “Education by which
man enjoys the fruit of immortality.” (अिव या मृ युं ती वा
िव यामृतम ुते -Yajurveda-40.11 & तपसा कि वषं हि त
िव यामृतम ुते – Manu – 12.104)
6. Ᾱdi Sankarāchārya opines that “Education in the
realization of self.” (आ मसा ा कारः)
After going through the above said Indian concept on
Education, we may conclude thattheEducationisnotmerely
a means for earning or for living; it is an initiation in to the
life of spirit, a training of human souls in the pursuit of truth
and the practice of virtue.
To highlight the significance of Education Kāvyādarśakāra
Daṇḍi in his work says, “Education is the source of all
illumination.”
इदं अ धतमः कृ ं जायेत भुवन यम्
य द श दा वयं योितरासंसारं न दी यते ।।Kāvyādarśa-1.14
To the significance of Vidyā (Education) Mahābhārata
declares in Śāntiparva; - “there is no eye equal to Vidyā. No
penance can equal to Vidyā”.
नाि त िव ासमं च ुनाि त िव ासमं तपः । Mahā- Sānti - 316.6
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“Education teaches us to be aware of sense objects. In
support of this, Gῑtā says “He whose mind is not agitated in
calamities and he who has no longing for pleasure is a saint.
(Gῑtā 2.15)
The most significant aim of Education is to attain Mokṣa that
is salvation. As a result Veda-s and Upaniṣada-s strongly
instruct that the person, who is out of the cycle of birth and
death, He is called Jivanmukta; and he can attain
Mokṣa.(तनौदनेनाित तरािण मृ युम् –Atharvaveda-4.32.5) The
same idea is also reflected in Mahābhārata. It is said that a
person who knows Brahma he is eligible to attain theMokṣa.
ैव िव ा तेन अ येित सवम्
ना यः प था अयनाय िव ते ।। Mahā-Udyoga- 44- 14.17
Again it says, the person who does not possesses the
knowledge of Brahmajñānam,hecannotattainMokṣamerely
by moving around Mokṣacakra.
अिव ान् मो धमषु व ो मित च वत् । Mahā-Śanti- 287.19
To follow the path of virtue is the another aim of Education
where the Manusmṛtideclaresas“VedokhiloDharmamulam”.
As we know there are ten definitions of Dharma by ancient
scriptures. It is said –
धृितः मा दमो तेऽयं शौचिमि यिन हः
धी व ा स यम ोधो दशकं धमल णम् ।। Manu 6.91
In connection to this, Mahābhārata also has given a specific
definition on Dharma as –
धारणात् धमिम या ः धम धारयित जाः
य मात् धारणसंयु ः स धम इित िन यः।। Mahā- Śānti 108.11
Again Mahābhārata instructs that, at the time of learning, a
student (Śiṣya) must have possesses the quality of
humbleness or politeness and by that he can achieve the
knowledge from Guru. In Bhῑṣmaparva of Mahābhārata it is
said – ावान् लभते ानम् त परः संयतेि यः (Mahā- Bhῑṣma
25.39)
Conecept of Caturvavṇas –
With the creation of the Universe, Lord Brahmā -thecreator,
has created four different Varṇa-s i.s. Brāhmaṇa, Kṣatriya,
Vaiśya and Śudra. The origins of four Varṇa-s are mentioned
in Puruṣasūkta of Rgveda. The Brāhmaṇa is originated from
the mouth, Kṣatriya from arm, Vaiśya from knee and Śudra
from the foot of the creator Brahmā.
ा णोऽ य मुखमासीत् बा रा य यः कृतः
ऊ तद य य ै यः प ां शु ोऽजायत ।। Rgveda- Puruṣasūkta-
10.80.12
Brahmā, the creator of the four Varṇa-s also specified their
duties. A Brāhmaṇa maintains his life by reading and
teaching Veda. A Kṣatriya puts his life by protecting others
and ruling the state. A Vaiśya indulges in the activities of
Business. A Śudra passes his life by putting service towards
above three Varṇa-s. From this, it is to be noticed that the
activities of the person has clearly and systematically
divided to have a smooth function of the society. Yajurveda
has announced the nature and character of the four Varṇa-s
as –
णे ा णं ाय राज यं म द यः वै यं तपसे शू म् –
Yajurveda- 30.5
Lord Krishna explains about the four Varṇa-s in Gῑtā. The
fourfold caste was created by me by the different
distribution of their Guṇa and Karma.
चातुव य मया सृ ं गुणकमिवभागशः - Gῑtā- 4.13
As it is also said a lower grade (Caste) man by his noble
action (कम) may attain the higher position in the society. In
Sankaradigvijaya, it is said –
ज मना जायते शू ः सं काराद् ि जो यते ।
Again Manusmṛti says, a man born in a family of a Brāhmaṇa
may take the position of a Kṣatriya or a Vaiśya or a Śudra.
Even though a Śudra also may take the position of a
Brāhmaṇa because of him noble action and qualities. As per
the guideline of Manusmṛti it is said –
शू ो ा णतोमेित ा ण ैित शू ताम्
ि या जातमेवं तु िव ात् वै या तथैव च ।। Manu – 20.65
As we understood from the above said discussion, the entire
caste system was not formulated merely by birth, it was
meant for the action of the individual being. In this
connection, in Śāntiparva of Mahābhārata declares that –
न िवशेषोऽि त वणानां सव िमदं जगत्
णा सृ ं िह कमिभवणतां गतम् ।। Mahā- Śānti 188.10
Significance of truth –
To understand the word ‘truth’ we must observe the
activities of Sun and Moon. As tradition says both Sun and
Moon are to be considered as the two eyes of the Lord
Vishnu. Both of them (Sun and Moon) have their identity to
come to the universe day and night respectively because
they are the symbolic representative of truth. That’s why
Ṛgveda announces that the Sun has revealed truth. (स यं
तातान सूयः Ṛgveda- 1.105.12) Again Ṛgveda says that the
earth is held up by truth (स येनो िभता भूिमः –Ṛgveda-
10.85.1).
From these references we understood that the truth is the
ultimate object of human life which is to be followed. To
teach the Man Taittriyopaniṣad always guides as “Speak the
truth, do your duty, never swerve from the study of the
Veda.”स यं वद । धम चर । वा याया मा मदः –
(Taittiriyopaniṣad-Śikṣāvali – 1.11.1)
As like Veda, Mahābhārata also explains about the
significance of truth. The Sāntiparva of Mahābhārata said
that, “the truth leads one to heaven as a ship to the shore of
the ocean”. (स यं वग य सोपानं पारावार य नौ रव – Mahā-Sānti-
288.31) There are 13 forms of truth, which are elaboratedin
Sāntiparva of Mahābhārata (Mahā- Sānti- 256.5,8,9). They
are –
1. स यं - Unchangeable, eternal not incongruent will all the
religions and achievable by yoga.
2. समता - a) Equanimity in respect of oneself or friend or
enemy.
b) Absence of anger, desire and hatred.
3. दम - Absence of attachment, patience and gravity,
fearlessness, pacification of anger. It is achieved by
knowledge.

International Journal of Trend in Scientific Research and Development (IJTSRD) @ www.ijtsrd.com eISSN: 2456-6470
4. अमा सय - Pleasantness, toleration in respect of religion.
Truthfulness leads to this.
5. मा- Forgiveness on all fronts.
6. ी - Modesty . A modest man is prove to superb welfare,
doesn’t seek praise, peaceful in speech andthinking.Itis
obtained by cultivating Dharma.
7. ितित ा - Endurance is bearing hardship for the sake of
Dharma and fortune. Its main purpose is keeping the
people on the virtuous path of welfare. It is achieved by
cultivating patience.
8. अनसूया- Absence of malice.
9. यागः - It is riddance from attachment as also from
objects of enjoymentthroughmediumofsenseorgans.It
may be achieved only by the absence of attachment and
enmity.
10. यानम् - Meditation.
11. आयता - An aggregate of auspicious action for living
beings. It is achieved by absence of attachment.
12. धृित- Sameness of mood under the circumstancesofpain
and pleasure. It leads to prosperity.
13. अ हसा -Non-violence,forbearancedeveloped byabsence
of attachment, fear and anger.
Ᾱtmā as Brahma-
Upaniṣad explains about the Ᾱtmā and its naturetoguide the
man to understand. Māṇdukyopaniṣad says “All are Brahma.
This Ᾱtmā is Brahma.” (सव ेतद । अयमा मा ।
Māṇdukya- Ᾱgamaprakaraṇa- 2)
Again it is said, Ᾱtmā (soul) is the prime cause of the whole
Universe. From Ᾱtmā, the world originated. In this
connection, Bṛhadāraṇyakopaniṣadsays,“Soul comprehends
intelligence. As the spider goes up takingrecoursetoitsweb,
as small sparks arise from the fire, so arise from the
(original) soul all the sense, all the worlds, all the Gods, and
all the beings.
िव ानमय आ मा । स यथोणनािभ त तुनो रे था ेः ु ा
िव फु िल गा ु र येवमेवा मादा मनः सव ाणाः सव लोकाः सव
देवाः सवािण भूतािन रि त।
Bṛhadāraṇyakopaniṣad - 2.1.20
In another Mantra of Bṛhadāraṇyakopaniṣad , the nature of
Ᾱtmā is narrated. It says “This soul is worth seeing, hearing,
reflecting upon and meditating upon. By seeing, hearing,
reflecting and meditating upon the soul all this known.
आ मा वा अरे ः ात ो, म त ो िन द यािसत ः । आ मनो
वा दशनेन, वणेन, म या, िव ानेनेदं सव िव दतम्।
Bṛhadāraṇyakopaniṣad 2.4.5
The great, unborn, un-decaying, immortal and fearless Soul
becomes Brahma. Bṛhadāraṇyakopaniṣad says
स वा एष महानज आ माजरोऽमरोऽमृतोऽभयो भवित ।
Bṛhadāraṇyakopaniṣad – 4.4.25
To know or realize Brahma meditation or yoga is required.
As Mahābhārata, in Śāntiparva it says when intelligence in
conjunction with the attributes of action enlightens the
mind, Brahma is known by meditation, yoga and
concentration. (तदा ायते यानयोगसमािधना । - Maha-
Śānti – 189.2)
Nature of Vidyā and Avidyā -
The nature of Vidyā and Avidyā is narrated in Upaniṣad in a
systematic way. A person who attached with the line of
Vidyā, he will be strong always. Chāndogyopaniṣad says
“Vidyā and Avidyā are unlike each other. What one
accomplishes by Vidyā with reverence and Upaniṣad, only
that is highly effectual.
नाना तु िव ा चािव ा च। यदेव िव या करोित, योपिनषदा,
तदेव वीयव रं भवित।
Chāndogya -1.1.10
The result of the attachment to VidyāandAvidyāisexplained
in Īśāvāśyopaniṣad also. It is said “Those who adore worldly
knowledge, they enter pitch darkness. One the other hand
those devoted to spiritual knowledge, enter deeper
darkness.
अ धं तमः िवशि त येऽिव ामुपासते
ततो भूयः इव ते तमो य उ िव ायां रताः ।। Īśāvāśya-9
Apart from the Upaniṣadic line of Vidyā, Mahābhārata
explains the weight of Vidyā (learning). It says- there is no
eye equal to learning. No penance can equal learning.
नाि त िव ासमं च ुनाि त िव ासमं तपः । Mahā- Śānti - 316.6
From the above said discussion it may conclude that, the
Mahābhārata, the fifth Veda explains about the life of man in
connection to the path of truth as per the instruction of the
Veda. Realization of Brahma or Ᾱtmā, understand the nature
of Vidyā and Avidyā make man perfect to attain Mokṣa at the
end of the life.
References:
[1] Ganapati Sastri T., Arthasastra of Kautilya, New
Bharatiya Book Corporation, New Delhi,2006
[2] Swami Prakhar Pragyanand saraswati,
Isavasyopanisad,Chaukhamba SanskritSansthan,2010
[3] Joshi K. L., 112 Upanisads, Parimala Publication, New
Dehli, 2004
[4] M. N. Dutt, Mahabharata, Parimala Publication, New
Dehli, 2003
[5] J. K. Harikrushna Dev, Manusmruti, Bharatiya Vidya
Bhavan, Mumbai,1996
[6] J. L. Shastri, Rgveda, Motilal Banarsi Dass Publisher
Private limited,New Delhi, 2000
[7] Maharshi Sri Dayananda Saraswati, Yajurveda,
Chaturasena Sarvadarsiki, Delhi, 2006
[8] Sunita Ramaswamy & Sundar Ramaswamy, Vedic
Heritage, Arsha Vidya Gurukulam, Saylorsburg,
USA,1993
[9] Snehalata Swain, Educational Elements and Veda
(Ph.D.Thesis), SCSVMV University, Kanchipuram,2016
[10] Debajyoti Jena, Purusartha-s in Mahabharata,
Dimensions of Contemporary Sanskrit Research, New
Bharatiya book Corporation, New Delhi,2008, pp 98-
103

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