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Meaning of the word mahabharata
Mahabharata in the crossword dictionary
Encyclopedic Dictionary, 1998
mahabharata
epic of the peoples of India. It acquired its modern appearance in the middle. 1st thousand. Authorship is attributed to Vyasa. It consists of 18 books, introductory epic tales mainly of a folklore nature ("The Tale of Nala", "The Tale of Savitri"). "Mahabharata" is the source of many plots and images that have been developed in the literature of Asian countries.
Mahabharata
"Mahabharata"(Sanskrit ≈ “The Tale of the Great Bharata”), an epic of the peoples of India. It was formed on the basis of oral tales and legends that existed among the tribes and nationalities of northwestern and northern India. Its origins go back to the 2nd half of the 2nd millennium BC. e.: acquired its modern appearance by the middle of the 1st millennium AD. e. It is believed that the original legend "M." originated in the Prakrits and was only subsequently expounded in Sanskrit. In the center "M." ≈ a story about the battle of two clans and their allies for dominance over Hastinapura (now Delhi), which is waged on behalf of the legendary author of the epic Vyas, as well as the characters in the story. "M." consists of 18 books, several introductory epic tales, very indirectly related to the main plot, and many tales and legends mainly of a folklore nature: “The Tale of Shakuntala”, “The Tale of Rama”, “The Tale of Matsya”, “The Tale of King Shivi” ", "The Tale of Nala", "The Tale of Savitri", a philosophical poem of later origin "Bhagavad Gita" and others
"M." ≈ a rich source of plots and images that were developed in the national literatures of the peoples of India, Indonesia, Burma, Cambodia, Thailand, and Sri Lanka, which were also reflected in the literatures of Tibet and Mongolia. In each of the national literatures, the plots of “M.” during translation they received their own interpretation in accordance with the era and specific national environment. In Europe "M." became known from the end of the 18th century, when the Bhagavad Gita appeared in English, German and Russian. Complete translations until 1948 existed only in English. In 1950–67, a translation into Russian of three books of “M.”, carried out by V. I. Kalyanov, was published; The most important parts of the epic, translated by B. L. Smirnov, were also published. Significant contribution to the study of "M." made by European scientists F. Bopp, L. Schroeder, H. Lassen, S. Sorensen, G. Bühler and others, as well as Indian scientists who undertook the experience of creating a critical text “M.” (V.S. Sukthankar and others).
Publisher: The Mahabharata. For the first time critically, ed. by V. S, Sukthankar, v. 1≈18, Poona, 1933≈66; in Russian translation ≈ Nal and Damayanti, translation by V. A. Zhukovsky, M., 1958; Mahabharata, book. 1≈2, 4, M. ≈ Leningrad, 1950≈67; Mahabharata, introductory article and notes by B. L. Smirnov, [vol.] 1≈7, Ash., 1955≈63; Mahabharata, or the Legend of the Great Battle of the Descendants of Bharata. Ancient Indian epic. Literary presentation by E. N. Tyomkin and V. G. Erman, M., 1963.
Lit.: Grintser P. A., Mahabharata and Ramayana, M., 1970; Serebryakov I. D., Essays on ancient Indian literature, M. 1971, p. 69≈84; Sukthankar V. S.. On the meaning of the Mahabharata, Bombay, 1957.
I. D. Serebryakov.
Wikipedia
Mahabharata (cartoon)
« Mahabharata" - an animated film adaptation of the ancient Indian epic "Mahabharata" directed by Amaan Khan. The film premiered on December 26, 2013.
Mahabharata
Mahabharata"("The Great Legend of the Descendants of Bharata", named after King Bharata, a descendant of the ancient king Kuru) is an ancient Indian epic. One of the largest literary works in the world, the Mahabharata is a complex but organic complex of epic narratives, short stories, fables, parables, legends, lyric-didactic dialogues, didactic discussions of theological, political, legal nature, cosmogonic myths, genealogies, hymns, Lamentations, united according to the principle of framing typical of large forms of Indian literature, consists of eighteen books and contains more than 75,000 couplets (slokas), which is several times longer than the Iliad and Odyssey taken together. "Mahabharata" is the source of many plots and images that were developed in the literature of the peoples of South and Southeast Asia. In Indian tradition it is considered the "fifth Veda". One of the few works of world literature that claims about itself that it contains everything in the world.
The television series was produced by Swastik Pictures and featured actors like Saurabh Raj Jain (as Krishna), Shaheer Sheikh (as Arjuna), Pooja Sharma (as Draupadi), Aham Sharma (as Karna) and Arav Choudhary (as Bhishma ).
Examples of the use of the word mahabharata in literature.
And this story, which Mahabharata pierces like the golden mountain Meru pierces the Three Worlds, the rings of the Great Shesh and the twenty-eight tiers of hell.
Many people have heard of the Mahabharata, the ancient epic that includes the Bhagavad Gita. Some even read this literary monument as an interesting ancient myth telling about a huge and terrible battle at Kurukshetra, between the Kauravas and the Pandavas. I confess that when I read this voluminous work for the first time, I also did not notice the full depth of the important and accurate knowledge that is indicated in it. I will try to tell very briefly what the Mahabharata is actually about.
I will give brief excerpts from the 6th chapter of “Bhishmaparva” of the Mahabharata, which describe the world around us and the state of affairs before the start of the battle:
Sudarshana Island is round, wheel-shaped, one half is the Fig Tree, the other is the Great Hare. There are great mountains there: Himavan, Nishudha, Nila, Shweta, Shringavan, and between them Mount Meru rises. The Sun, the Wind and the Milk River, flowing from west to east, goes around it from left to right. It is believed that it rises 100 thousand yojanas in height.
Bharata, one of the seven countries lying on the continent of Jambudvipa. The length of this continent is a full 18,600 yojanas. There are 7 mountains there: Malaya (Mercury), Jaladhara (Venus), Raivataka (Mars), Shyama (Jupiter), Durgashaila (Saturn), Kesari (Neptune) - the distance between them in yogins is twice as large as the previous one.
A, the Moon, with a diameter of 11 thousand, at a distance of 365900 yojanas. The sun, with a diameter of 10 thousand yojins, a distance of 305,800 yojins.
This is how Sanjay described the world to King Dhritarashtra. It doesn't seem like anything special. But let's try to figure it out and turn to dictionaries and reference books. From the Sanskrit-Russian dictionary:
GO- 1) Cow, bull 2) Star RA- 1) Light, shine 2) Sun, luminary DVIPA-1) Island 2) double
JASHWA-1) Large 2) Star WIND - Wanderer, hike, traveler KRISHNA - Earthly, dark, black
YOJANA - 139 km = 320,000 hosts (cubits) BHARAT - Hall of KAURAV - Crouching, creeping Now modern data:
The diameter of the Moon is 10.9 thousand km. The diameter of the North Star is approximately 10 times larger than the Sun.
The diameter of the solar system is on average about 2.6 billion km.
Now let's try to compare the facts and draw appropriate conclusions. The Mahabharata talks about the structure of the universe and our solar system. Bharata is planet Earth, and not some Indian country. MAHABHARATA – can be translated as “The Battle of Chertogov”. The island of Sudarshana is a universe, all-seeing, literally. Mount Meru is actually the Polaris star, which is encircled from left to right by the Milky Way. Go-star, Ra-light in this text is read as “star, starlight”, and not a block of stone, rock in the usual sense. The diameter of the Polar Star is 100 thousand, and that of the Sun is 10 thousand yoji. And in some ways the southern part of the star map resembles the outline of a hare. The remaining mountains described by Sajjay are large star constellations. Now the story described in the RigVeda about the liberation of a herd of cows by Indra becomes clearer. We weren't talking about cows, but about star clusters. And he released the Milky Way, not the Ganges River. And in principle, this understanding can only be achieved by knowing what 1 yojin is equal to. Reading this book for the first time, I didn’t understand how much it is in kilometers - one yojin. And I thought that maybe there really are such mountain ranges on our planet. But having learned that the Earth is only 92 yojin in diameter, it immediately became clear that the description was not at all about the mountains and countries of our Earth. The accuracy of the data about the Universe and the sizes of celestial bodies and the distances between them is surprising. The sun has 10,000 yojinas, which is 1.392 million km. The diameter of our system is 18600*139.2=2.59 billion km. And they knew about this more than 5000 years ago!!!
Another surprising conclusion can be drawn by analyzing this text. The Moon and the Sun are a double star!!! The continent of JashvaDvipa, as Sajay calls our solar system, is translated as the Double Star. That is, the Moon is a dark, invisible dwarf 1000 yojin (10%) larger than the Sun. The symmetry and proportions are shocking. The diameters of the Earth and the Sun have a ratio of 1 to 109. The product of the diameters of the Moon (satellite) and the Earth is equal to the diameter of the Sun. The Moon, which is a satellite of the Earth, is exactly 140 times smaller than the Moon, which is an invisible double star. That is, we see a kind of projection of a huge star in the orbit of our planet. I read in one of the Upanishads that the Moon is larger than the Sun and received confirmation of this again.
Let us now turn our attention to the distance between the planets. And indeed, this distance increases approximately 2 times compared to the previous one. Only between Jupiter and Mars this rule does not work. And then the legend that the planet Deya was destroyed becomes very realistic. For 5200 years this planet was in our solar system. And for some reason it seems to me that Mars, Venus and Jupiter were also burned in that interstellar war.
So. The Mahabharata talks about the struggle between the Kauravas and Pandavas for the entire planet Earth. It was a clash of two highly developed civilizations, making interstellar flights and possessing terrible weapons. Kauravas are lizards, reptiles that originally lived on Earth. And the Pandavas (pale, white and pink) are a human race. And the phrase “women are from Venus, men are from Mars” becomes very similar to the truth. Essentially, people are aliens. There are indications that the battle took place in space, and not on the surface of the planet. And as a result, after the use of nuclear or even more terrible weapons, our Earth was virtually destroyed. Nuclear winter has arrived. The pitiful remnants of humanity survived, having lost all the knowledge and skills of the previous civilization. We have actually turned into such “Robinson Cruises” on an uninhabited planet.
P.S. Krishna Govinda is the Dark Star Wanderer, and not a cow herder (see translation above). And he lived on Saturn. Saturn is the homeland of the Yadavas - “space carriers”.
The oldest parts of the Mahabharata and Ramayana belong, although not in their current form, to a very long time, perhaps the 10th and 11th centuries before the birth of Christ; but these poems received their current form no earlier than the last two or three centuries BC. They contain all the material of the Indian epic. Both of them are based, no doubt, on ancient war songs from the times of migration and conquest, on legends about the last invasions and wars of the Aryan tribes in the holy region of Saraswati and Yamuna and about their first conquests in southern India. But each new generation made new additions, reworked the poetic stories received from their ancestors with additions and changes, in the spirit of their time, their cultural development, their religious concepts. Thus, Indian epics grew to enormous proportions; by the insertions of many episodes and additions made over the centuries, they are turned into huge compilations, devoid of artistic unity. In the ancient parts of their composition, everything has been redone: the language, the form of the story, and its character, so that the previous meaning is completely distorted by processing in the spirit of religious concepts of later times. The initial character of epic stories was warlike, heroic; the hands of the Brahmins erased his features and brought everything under religious ideas, under the priestly point of view. By combining epic legends into epics, interweaving religious and moral teachings into them, trying to make their compilations mirrors of exemplary virtue and morality, the priests deprived the epic of artistic unity and homogeneity, turned it into a formless collection of legends, edifications, conversations, religious and philosophical teachings of different times, into an incoherent pile of old and new ingredients, often lying side by side without any relationship to each other, so that it is very difficult to recognize the original contours of the Indian epic in this alteration
Battle of the Pandavas and Kauravas on the field of Kurukshetra. Illustration in an 18th(?) century Mahabharata manuscript
The Mahabharata is important to history. Both in the songs of Homer and in her songs, based on ancient legend, in all likelihood, historical events and persons are hidden under the poetic cover. In the absence of reliable historical information, we get the idea of the heroic age of the Indians only from works of epic poetry. The original features of the songs of the Mahabharata, isolated from the mass of later distortions and additions by Holtzman in his “Kuruinge,” belong to a very early time; Therefore, we can believe that the stories and descriptions of these heroic songs, purified from the poetic additions of idealization, represent a true depiction of the morals of the time when they arose, or at least when they were written down and collected. In general, the epic is based on legends about historical persons and facts; and if it is impossible to extract the complete historical truth from it, then its poetic reflection in it throws some light on the images of people, their deeds and their fate, clothed in a fantastic veil.
The Rig Veda already contains references to the great struggle, from the legends about which the Indian epic subsequently developed; but the connection between the mentions of the Rig Veda and the stories of the epic has not yet been clarified. – Ten Aryan tribes of Pyatirechye, the most important among which are Bharatas and Matsya, Anu and Drugyu, are crossing, “prompted Indra", through the rivers Vipasha and Shatadra, in order to go to war against the Tritsu tribe, living under the rule of King Sudasa and the priestly family of the Vasishthas in the country between Sarasvati and Yamuna. Priest Vishwamitra , accompanying these tribes, asks the river for a happy crossing and before the battle prays to Indra to overthrow the enemies, like an ax overthrows a tree. But Sudas also turns to Indra with prayer and sacrifice, and finds himself heard. Tritsu repulse the attack, invade the enemy's country, take away rich booty: many cows and horses and all sorts of property. Sudas and Vasishthas “in a white robe sing joyfully: Indra did a great thing, struck down like a lion through the weak, and with a needle broke their spears; you gave Tritsu the property of Anu and broke the Bharatas like Vologon sticks.” But subsequently, Tritsu is still forced to flee. They found shelter among the Koshalov tribe, who lived further to the east, on the Sarayu River, and disappeared, mixing with the Koshalas; and the Bharatas settled in their land on Saraswati and Yamuna.
Mahabharata. 1st episode of the series
Six generations after this, the royal family of the Bharatas ceased, after which this tribe was called the Bharatas. The people chose Kura as their king, for his justice. The fourth successor of Kuru was Shantanu, and from the grandsons of Shantanu, Dhritarashtra and Pandu, came the heroic lineages Kuru(Kauras) and Pandu(Pandavas), whose struggle in the “great battle” constitutes the main content of the Mahabharata. Duryodhana, the head of the Kuru clan, first gave part of the kingdom to the sons of Pandu, the most important of whom were Yudhishtira and hero Arjuna; he did this because he feared the enmity of the powerful Panchal tribe, who were on friendly terms with the sons of Pandu; poetry personifies this union with the marriage of a “black” Draupadi, daughter of the Panchal king, with Arjuna and his brothers. Duryodhana lives in Hastinapura, "the city of elephants". Yudhishtira and his brothers founded the city of Indraprastha in the sacred area on the Yamuna. But playing dice with Duryodhana, Yudhishtira loses to him his kingdom and all his treasures, all his property in its entirety, and the sons of Pandu retire to the forest, promising to remain there for thirteen years. But cunning Krishna, the strong son of a shepherd from the Yadava tribe, who later became the subject of veneration as the embodiment of a deity, convinces the sons of Pandu to break their oath, and they, in alliance with the Matsyas, Panchalas and Kashis, begin a great war to regain their lost possessions.
The Kauravas are the most remarkable people: the divine elder-hero Bhishma(Bhishma) and hero-priests Kripa And Drona, who taught the Kauravas and Pandavas the art of war, “the last Brahmins who combined the occupation of a warrior with the rank of a priest.” The Kauravas also have allies: the Shurasens, Madras, Koshalas, Videhas and Angis - tribes that then probably lived on the left bank of the holy Ganges and on its eastern tributaries. The king of the Angs, Karna, a hero like Achilles in the Iliad and Siegfried in the Song of the Nibelungs, is the noblest hero of the Indian epic. He is the son of the sun, and was born in the impenetrable shell of his father and with his golden earrings in his ears. Even tribes from Pyatirechye and the Indus, Kaikeyi and Saindava came to help the Kauravas. At first, the advantage was on the side of the Kauravas; but the treacherous cunning of Krishna brings victory to the Pandavas and they reign in Hastinapura.
In the most ancient parts of the Mahabharata, the cause of the Kauravas is presented as a just cause: the sons of Pandu are oathbreakers and rebels, gaining victory only through deception and treason. But under the influence of the new dynasty and new religious concepts, the folk epic was reworked in the spirit of the times and in the interests of the dynasty; a meaning was put into it that was the opposite of the previous one. The alteration was intended to cleanse from all guilt, to present as a model of virtue and noble rules the sons of Pandu and especially Krishna, the inventor of deceits, an adviser to all evil deceptions. Duryodhana, the "bad warrior", formerly called Suyodhana, the "good warrior", is turned into a usurper, made a false player, and, together with all his supporters, is covered with shame and reproach. In the oldest version, all the sons of Pandu were apparently killed, but in order for his family to continue, Krishna resurrects Arjuna's grandson, Parikshita, whom Uttara, the daughter of the Matsya king, the wife of one of Arjuna's sons, gave birth to after the death of her husband. From Parakshita descended a dynasty that reigned until 400 BC, first in Hastinapur, then in Kaushambi, and whose branches branched widely both in the north and in the south, as the names of cities and legends testify.
In the name of Kurukshetra (Kurukshetra, “Field of Kuru,” the holy region between Yamuna and Saraswati), the memory of the heroic Kuru family is preserved. That there really was a Kuru dynasty can hardly be doubted. But Krishna, who was later revered as a god, must, according to Lassen, be considered “the creation of a legend.” His name means "Black", perhaps because it is a symbolic expression that denotes the Panchalas and Yadavas, tribes belonging to the first Aryans who migrated to the Ganges, and under the influence of climate they became darker than the tribes that came from the north after them.
- Mahabharata. Issue 05. Book 1. Mokshadharma (Foundation of Liberation) (book 12, chapters 174-335, slokas 6457-12649).[Djv-13.7M] Second edition. Translation, foreword by B.L. Smirnova. Decoration based on ancient Indian monuments by Yu.M. Volobueva.
(Ashgabat: Ylym Publishing House, 1983. - Academy of Sciences of the Turkmen SSR)
Scan, OCR, processing, Djv format: mor, 2015 - BRIEF CONTENTS (with a summary of the chapters):
SCATTERED TEXTS (Mostly of an ascetic nature. Numbering of chapters according to the Calcutta edition)
BASIS OF LIBERATION (5).
CONVERSATION OF BHRIGU AND BHARADVAJI (cosmology, psychology and sociology of Sankhya) (36).
THE TALE OF THE WHISPER (Polemical orthodox insertion) (87).
CONVERSATION OF MANU AND BRIHASPATI (Yogic text close to Anugita) (106).
COSMOLOGY and THEOLOGY OF EARLY VASHNUISM (Large text of Vaishnava (early) Sankhya) (128).
GREATNESS OF THE SPIRIT OF VARSNEYA (137).
THE WORD OF PANCHASIKHA (The earliest text of atheistic Sankhya) (164).
DISCOVERED ASCETICIAN-YOGIC TEXTS (178).
VARIATIONS ON THE THEMES OF CHAPTER 222 (With the introduction of mythological elements) (185).
TEXT CLOSE TO EARLY BUDDHISM (219).
QUESTIONS OF SHUKA (Large text of Sankhya and Yoga) (225).
MYTH OF DEATH (Mythological Shaivite text) (304).
TEXT ABOUT DHARMA (314).
CONVERSATION OF TULADHARA AND JALALI (Vaishya teaches a Brahmin; version of the story “Conversation of a Brahmin and a Hunter” from “Conversation of Markandeya”) (319).
NON-HARM (Continuation of the anti-Vedic text)
THE TALE OF THE DELAYER (Folklore motif) (340).
CONVERSATION OF THE COW AND KAPILA (Criticism of the Vedas and Vedic Rites) (351).
ATTACK AGAINST BRAHMINS (Folklore) (367).
CONVERSATION OF NARADA AND ASHITA (A peculiar version of the Sankhya system) (382).
SELECTED SMALL TEXTS CONVERSATION OF MANDAVIA AND JANAKA (Kshatriya teaching a Brahmin) (387).
THEOLOGY OF VISHNU (396).
MYTH ABOUT THE BATTLE OF SHAKRA WITH VRITRA (Variant of the episode of Book III) (404).
THE ARISE OF FEVER (Mythological Shaivite texts) (414).
TEXTS OF SANKHYA AND YOGA (With large orthodox insertions) (440).
SMALL TEXTS OF A SOCIAL CHARACTER (447).
MEETING OF BHAVA AND THE DESCENDANT OF BHRIGU (Shaivite Mythological Text) (458).
SONG OF PARASHAR (Problems of a moral and social nature) (462).
TEXT OF THE EARLY THEISTIC (VASHNAI) SANKHYA (491).
CONVERSATION OF VASISHTHA AND KARALAJANKA (515).
INSTRUCTION TO JANAKA (546).
CONVERSATION OF YAJNAVALKYA AND JANAKA (549).
CONVERSATION OF PANCASHIKHA AND JANAKA (Atheistic text in the spirit of Jainism) (579).
CONVERSATION OF SULABHI AND JANAKA (581).
ACTS OF SHUKA (Yogic and atheistic text with an admixture of folklore and Shaivite mysticism) (598).
Publisher's abstract:“Mokshadharma” is one of the most important monuments that dominated Indian philosophy in the middle of the 1st millennium BC. This is a collection of philosophical conversations and treatises related to the general theme of “Samkhya and Yoga”: for example, on the uselessness of sadness, on the negation of Vedic traditions and sacrifices; about renunciation of property and desires; early theistic Sankhya is expounded; Ascetic-yogic and mythological Shaivite texts, etc. are given.
For historians, philologists, researchers and anyone interested in the history of the emergence of philosophical thought in the Ancient East.
The epic always influences the life of society and individuals in one way or another, since its echoes are heard in many works. It enters a person’s life through fine arts, theatrical performances, musical works and, of course, literature. The Mahabharata is an ancient Indian epic that also influences many other peoples, mainly in South and Southeast Asia. The Mahabharata is considered one of the largest works of literature and consists of 18 books written in couplets, or slokas. It includes epic narratives, legends and myths, parables, hymns and other types of narratives.
The main plot is the struggle between two groups of cousins. One side is presented as right in everything, and the other is always wrong, no matter what it does. This approach is explained in different ways by researchers, it is difficult to say unambiguously, because the epic was created many centuries ago, and it was influenced by religion, politics, and philosophy of that time. Here you can see that there are some contradictions in the actions of the right side; heroes do not always act heroically. And the side that is considered wrong is capable of noble deeds. There are some digressions beyond the main narrative.
In the Mahabharata, everyone can see many wise thoughts. There is a discussion here about human free will, freedom of choice, but at the same time there is the concept of the inevitability of fate, which, however, does not negate a person’s moral responsibility for his choice. Selfishness is condemned here, but there is an understanding that complete self-sacrifice and abandonment of one's values may not be favorable. Like any epic, the Mahabharata makes you think about many questions of existence, about religion, justice and honor. Its value is enormous, and this voluminous work is worth paying attention to.
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