Mahabharata-The Message

Moti Lal Bhan

The mind of man is the 'King'. It is the play of mind that reflects a human being in its entirety. This mind, unfortunately, is blind. The mind goes whatever way it is pulled. This is the central figure, 'Dritrashtra' of the Mahabharta.

The mind has its 100 props to support it in its fixation to the 'SAMSARA. We have five Indriyas (the five senses) interplaying with the five Punchbhootas (Nature elements), these make 10. Again these 10 look into 10 directions-Dishas. In shastras we have the ten directions viz., "Purav, Dakshin, Pashchim, Uttar, Ishan, Agni, Niv-rat, Vayu, Urdh, Adha'. This is the explanation behind the legendary Ravana being called Dashanana. So by simple calculations of 10x10 we get 100. These in fact are the 100 Kurus, the sons of Dritrashtra.

The human body is gifted with five glands. They always do good to the human being by secreting serene juices adding it to the human blood. These in fact are the five chakras. 'Muladhara, Nabhi, Hridayadesh, Vishudh and Anjni'. These give ultimate peace to the man. These in fact are the Pandus of the Mahabharata, 5 in number.

Thus the struggle the 'Mahabharata-

Now the struggle is centered round 'Kundalini'. Kundalini is Apamanita (degraded but not fallen from grace) and lying in the mud and dust, the position to which the interplay of Indriyas has forced it. This is the Drupadi of Mahabharata.

Kundalini is the 'Radha' ever-eager to merge into 'Krishna' in the 'Sahasravdha'. Her path lies only through 'Sushumana' running through the five chakras. So these chakras are her 'Bhar-Vahakas' (lifters) ie., Bharatas (Husbands).

So the division between Pandus and Kurus is complete with the blind Dritrashtra, the mindfully tilted in its emotional attachments to the Kurus.

Now this struggle is 'from toe-to-head' struggle, that is, within the body which is the Kurukshetra (field of action) and also the Dharam Bhoomi (field of virtue) of the Mahabharata.

In this struggle, the basic sustenance power is inherent in only one life element i.e. the 'Prana Shakti' which is the 'Bhishma Pitamah' of the Mahabharata. This wonderful character even though at times convinced that He is sustaining a wrong being but still sustains it till the last, because of a 'potential force' acquired by it to sustain the being.

Man has his common sense, which does some tutoring, rather goes on tutoring till its vitality lasts. This is the 'SANKHYA' (rationality) but it has its limits and finally, groans only under the weight of the continual denials of it by the mind. Then on, it only throbs and groans under pain. This is the "Vidhur" of the Mahabharata.

Man is a wonderful being. His struggle against odds never ends till the culmination point of his ultimate liberation. This is because He is from the 'Brahman into the Ishwara' and back again from 'Ishwara to Brahman' he has to go. In the Brahman he is 'Sat-chit-Ananda', whereas in the Ishwara he is Nadh-Binduform' (Eko-aham-Bhu-shyama). These Matamorphosis of the Macrocasm and the microcasm are phenomena by Sankalpa and cannot be done away with Kamna (will).

The two way flow is called 'SANCHAR and PRATISANCHAR' Kriyas.

So, the man at some stage has to go back to the amanta. Therefore inherent in man's being is a wonderful element i.e., wisdom, pure intellect which guides this Pratisanchar kriya by guiding the five chakras carry the 'Kundalini' to Sahasravdha and it is this wisdom in man that is 'Krishna' of the Mahabharata.

This whole episode, call it struggle i.e. 'Mahabharata' has its author, 'the Brahma' who is the 'Sutradhara' puppepting the characters by his finger movements and i.e. 'Ved Vyasa'-hundred Pranamas to Him.

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Courtesy:- Moti Lal Bhan and 1992 June Koshur Samachar