Mahabharat, knowingly or unknowingly, is in the blood of every Indian. For ages, it has influenced the philosophy, art, culture and even politics of Indian life. Apparently it was meant to be a compendium of all the knowledge the scholars had at the time. Mahabharat contains Vidura Niti, that debates on politics; Bhagwad-Geeta, Vyadha Geeta, etc. discuss intricacies of duties and righteousness; through long descriptions of journeys by exiled Pandavas, it describes Geography of India at the time; through its numerous stories, including a short version of complete Ramayana (Lord Hanuman narrates it to Bheem when they meet), it narrates the history of the land (that’s why it is also termed as an itihasa) and much more! As Vaishampayan, the narrator of the epic himself tells:
धर्मे चार्थे च कामे च मॊक्षे च भरतर्षभ । यद इहास्ति तद अन्यत्र यन नेहास्ति न तत कव चित ॥
“Oh King Janamejaya (lit: bull amongst the Bharata monarchs - Vaishampayan uses the adjective to address the king), whatever is spoken about virtue, wealth, pleasure, and salvation (generally described as the four basic human goals in Ancient Hindu Philosophy) may be spoken of elsewhere (apart from in Mahabharat); but whatever is not contained in this treatise, is not to be found anywhere.” (Mahabharat, Adi parva -- MB 1.62.53)
Vaishampayan also lists many more characteristics (chapter 1, book 62) of the treatise that makes it so magnificent and influential. I am providing below the translation of the complete chapter, but first, am also listing a few noteworthy observations one can make from it.
Vaishampayan points out that Mahabharat teaches about all human goals - Material gain, pleasure, Salvation and of course 'dharma' or duty.
We can see some statements that can be attacked upon today as being superstitious, such as Reading Mahabharat can cleanse you of your sins (even of sins as heinous as embryo-killing). But I guess, we can take it in a way that the knowledge that the text provides, helps one detach oneself from sinful or unrighteous activities. Just like Jesus is said to have traded the sins of others by inflicting their punishments on himself, but a more scientific view can say that his sacrifice inspired a multitude to give up sins and hatred. Likewise, we can say that Mahabharat helps one educate oneself to be a better person.
Vaishampayan, in this chapter, has repeatedly called Mahabharat as 'Itihas' (Eg. जयॊ नामेतिहासॊ ऽयं - This is the history named Jaya) lit: 'as it happened'. That is, it indeed, at least in some part, is history - a record of past events (something often heatedly debated upon today). However, Mahabharat itself also tells in another place that it is a romanticized fiction based on histories, but we will talk of that in some other blog. For now, we should note that Mahabharat does regard itself as history.
Another interesting thing to note is that in one verse Vaishampayan states 'O monarch, he that gives a copy of the Bharata to one that asks for it does indeed make a present of the whole earth with her belt of seas.'. Now, this denotes that Mahabharat, at the time its composition was actually written down and had written copies! This is intriguing since it is generally believed that it was passed on orally and memorized by the scholars. Although the epic itself states that Ganesha wrote down the poem, but here we find probably a rare instance where it states that the literature also existed in written form in reality.
And now, here is a translation of what he said (references are provided at the bottom) -
(Note: This whole section is very long and a lot of it may seem redundant today. So I am underlining the parts that a modern reader may find interesting)
"O king, This history told by Krishna-Dwaipayana (Maharshi Vyasa) is very extensive. This Bharata (another name for Mahabharata) consists of a hundred thousand sacred slokas composed by the son of Satyavati (Maharshi Vyasa), of immeasurable mental power. He that reads it to others, and they that hear it read, attain to the world of Brahman and become equal to the very gods. This Bharata (another name for Mahabharata) is equal unto the Vedas, is holy and excellent; is the worthiest of all to be listened to, and is a Purana worshipped by the Rishis.
It contains much useful instruction on Artha and Kama (material gain and pleasure). This sacred history makes the heart desire for salvation. Learned persons, by reciting this Veda of Krishna-Dwaipayana to those that are liberal, truthful and believing, earn much wealth. Sins, such as killing the embryo in the womb, are destroyed assuredly by this. A person, however cruel and sinful, by hearing this history, escapes from all his sins like the Sun from Rahu2 (after the eclipse is over). This history is called Jaya. It should be heard by those desirous of victory. A king by hearing it may bring the whole world under subjection and conquer all his foes. This history in itself is a mighty act of propitiation, a mighty sacrifice productive of blessed fruit. It should always be heard by a young monarch with his queen, for then they beget a heroic son or a daughter to occupy a throne. This history is the high and sacred science of Dharma, Artha, and also of Moksha; it has been so said by Vyasa himself of mind that it is immeasurable. This history is recited in the present age and will be recited in the future. They hear it, read, have sons and servants always obedient to them and do their best. All sins that are committed by body, word, or mind, immediately leave them that hear this history. They who hear, without the spirit of fault-finding, the story of the birth of the Bharata princes, can have no fear of maladies, let alone the fear of the other world.
For extending the fame of the high-souled Pandavas and of other Kshatriyas versed in all branches of knowledge, high spirited, and already known in the world for their achievements, Krishna-Dwaipayana, guided also by the desire of doing good to the world, hath composed this work. It is excellent, productive of fame, grants length of life is sacred and heavenly. He who, from the desire of acquiring religious merit, causes this history to be heard by sacred Brahmanas, acquires great merit and virtue that is inexhaustible. He that recites the famous generation of the Kurus becometh immediately purified and acquires a large family himself, and becomes respected in the world. That Brahmana who regularly studies this sacred Bharata for the four months of the rainy season is cleansed from all his sins. He who has read the Bharata may be regarded as one acquainted with the Vedas.
This work presents an account of the gods and royal sages and sacred regenerate Rishis, the sinless Kesava; the God of gods, Mahadeva and the goddess Parvati; the birth of Kartikeya who sprang from the union of Parvati with Mahadeva and was reared by many mothers; the greatness of Brahmanas and of cows. This Bharata is a collection of all the Srutis and is fit to be heard by every virtuous person. That learned man who recites it to Brahmanas during the sacred lunations becomes cleansed of all sins, and, not caring for heaven as it were, attains to a union with Brahma. He that causes even a single foot of this poem to be heard by Brahmanas during the performance of a Sraddha, makes that Sraddha inexhaustible, the Pitris becoming ever gratified with the articles once presented to them. The sins that are committed in the day by our body or the mind, those that are committed knowingly or unknowingly by any man, are all destroyed by hearing the Mahabharata.
The history of the exalted birth of the Bharata princes is called the Mahabharata. He who knows this etymology of the name is cleansed of all his sins. And as this history of the Bharata race is so wonderful, that, when recited, it assuredly purifies mortals from all sins. The sage Krishna-Dwaipayana completed his work in three years. Rising daily and purifying himself and performing his ascetic devotions, he composed this Mahabharata. Therefore, this should be heard by Brahmanas with the formality of a vow. He who recites this holy narration composed by Krishna (Vyasa) for the hearing of others, and they who hear it, in whatever state he or they may be, can never be affected by the fruit of deeds, good or bad. The man desirous of acquiring virtue should hear it all. This is equivalent to all histories, and he that hears it always attains to the purity of heart. The gratification that one derives from attaining to heaven is scarcely equal to that which one derives from hearing this holy history. The virtuous man, who with reverence hears it or causes it to be heard, obtains the fruit of the Rajasuya and the horse-sacrifice.
The Bharata is said to be as much a mine of gems as the vast Ocean or the great mountain Meru. This history is sacred and excellent and is equivalent to the Vedas, worthy of being heard, pleasing to the ear, sin-cleansing, and virtue-increasing. O monarch, he that gives a copy of the Bharata to one that asks for it does indeed make a present of the whole earth with her belt of seas. O son of Parikshit, this pleasant narration that gives virtue and victory I am about to recite in its entirety: listen to it. The sage Krishna-Dwaipayana, regularly rising for three years, composed this wonderful history called Mahabharata. O bull amongst the Bharata monarchs, whatever is spoken about virtue, wealth, pleasure, and salvation may be seen elsewhere; but whatever is not contained in this is not to be found anywhere.'"
References:
English Translation of Critical Edition of Mahabharat: https://www.sacred-texts.com/hin/m01/m01068.htm
Walimbe's Marathi translation of Mahabharat (Published by Vidarbha Marathwada book depot)
Sanskrit text (however there is a mismatch in terms of verse number, count of verses in the chapter and also many verses in this chapter and the English and Marathi translations I referred to, both of which did match in all aspects): https://www.sacred-texts.com/hin/mbs/mbs01056.htm
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