I have some queries regarding the Mahabharata epic. Though I have not read the Mahabharata epic , I have heard it from my grandparents and watched The Mahabharata by B R Chopra.

1.Was Kunti a just mother or a partial mother? - As I have seen , everyone was fond of Arjuna from the very beginning, and always wished for his good (except the Kauravas). Arjuna had great qualities , no doubt, but when I see the life of Karna and compare with Arjuna, I always wondered if Arjuna would have become as great as he is portrayed now. Kunti even though she knew Karna was her son she never tried to do the good thing that she tried to provide Arjuna. For eg- even when she came to know Karna was her child she did not confess that he was her child and was the heir to the throne of Hastinapura. When the Mahabharata war was declared she begged him to safeguard the lives of all her 5 sons making him mentally weak. Now see, Kunti did not confess that Karna was her child as the society would harass her, but when it comes to the protection of Arjuna she forgot everything and begged for help from Karna. Many would say that she asked lord sun to give him the Kavacha and Kundala but what good is it if a person is not provided proper education?

2.Bhisma indirectly was the root cause of all the evil that has been shown in the epic.. Every one considered him as the most revered one but see one thing. He was able to do everything just because he had tremendous power. He did not consider the opinion of others whom he subdued for eg- take the example of Amba, Bhisma in front of a full court of prince and kings, humiliated king of Salva and without the permission of the princesses he took them to Hastinapura. Again we see that Bhisma openly sided with Pandavas from the very beginning and did not bother to PROPERLY educate the Kauravas. He also knew that Karna was the eldest son of Kunti but did not proclaim it in front of everyone. He always scolded Karna as he was doing wrong things but when it comes to Arjuna, he did not protest that he was arrogant for his archery skills, he did not stop Bhima when he bullied every others due to his might. His love was sided with that of Pandavas and indirectly wanted the Kauravas to leave the throne. He was so selfish and deluded that if he made any unjust oath, he would even kill millions and do unjust things to make his own oath remained completed.

3.Teachers were completely partial with whom to give the proper knowledge and whom to ignore ,indirectly I start with lord Parashurama. He vowed never to teach any Kshatriya, but he gave education to Bhishma who was the son of a king. Now when Karna came for education he was accepted only because he claimed to be a Suta Putra. When his identity as a Kshatriya was revealed he was cursed by Parashurama. Again we look at Dronacharya. He was very partial for Arjuna from the very beginning and only wanted him to be the only greatest archer. He sacrificed the finger of Ekalavya , did not provide Karna any education and only wanted Arjuna to prosper than anyone else. What I see is that Arjuna was made great by others, but karna was trying on his own against all odds to become great by his own. Society always regarded Arjuna as a higher being without first testing him, but for Karna to prove his valour, he had to go against everyone to show that he was capable to beat Arjuna.

I know that Kauravas were evil and they deserved to die painfully, but I wonder that even the Pandavas, except Yudhisthira, were no less than the Kauravas when it comes to Dharma. Every one of them were always excused of their own arrogance in a mild manner but Kauravas were the only one to die ruthlessly. It’s like the gods are just advising Kauravas for not making any faults in their lives but for the Pandavas gods are protecting and preventing themselves from making any faults in their lives. Had the Pandavas born in a hateful and unloved place like the Kauravas faced, I see that they would have become completely evil like the Kauravas. Had everyone sided with Karna with true love and respect like Arjuna got, he would have also become an invincible warrior like Arjuna. I just make these claims based on my views of the Mahabharata. So I want to know whether god is just and fair in providing achievements in our lives?

  • 1
    Just and Fiar as per whose standards? Dec 19, 2023 at 13:41

4 Answers 4


Mahabharata shows the different characters as a mixture of good and bad. This is why Duryodhana is shown in heaven for a little while, and the Pandavas in hell for a little while.

Om! Having bowed down into Narayana, and to Nara, the foremost of men, as also to the goddess Sarasvati, should the word "Jaya" be uttered.

Janamejaya said, "Having attained to Heaven, what regions were respectively attained by my grandsires of old, viz., the Pandavas and the sons of Dhritarashtra? I desire to hear this. I think that thou art conversant with everything, having been taught by the great Rishi Vyasa of wonderful feats.

Vaishampayana said, "Listen now to what thy grandsires, Yudhishthira and others, did after having attained to Heaven, that place of the deities. Arrived at Heaven, king Yudhishthira the just, beheld Duryodhana endued with prosperity and seated on an excellent seat. He blazed with effulgence like the sun and wore all those signs of glory which belong to heroes. And he was in the company of many deities of blazing effulgence and of Sadhyas of righteous deeds. Yudhishthira, beholding Duryodhana and his prosperity, became suddenly filled with rage and turned back from the sight.

"He loudly addressed his companions, saying, ‘I do not desire to share regions of felicity with Duryodhana who was stained by cupidity and possessed of little foresight. It was for him that friends, and kinsmen, over the whole Earth were slaughtered by us whom he had afflicted greatly in the deep forest. It was for him that the virtuous princess of Pancala, Draupadi of faultless features, our wife, was dragged into the midst of the assembly before all our seniors. Ye gods, I have no desire to even behold Suyodhana. I wish to go there where my brothers are.’

"Narada, smiling, told him, ‘It should not be so, O king of kings. While residing in Heaven, all enmities cease. O mighty-armed Yudhishthira, do not say so about king Duryodhana. Hear my words. Here is king Duryodhana. He is worshipped with the gods by those righteous men and those foremost of kings who are now denizens of Heaven. By causing his body to be poured as a libation on the fire of battle, he has obtained the end that consists in attainment of the region for heroes. You and your brothers, who were veritable gods on Earth, were always persecuted by this one. Yet through his observance of Kshatriya practices he has attained to this region. This lord of Earth was not terrified in a situation fraught with terror.

"‘O son, thou shouldst not bear in mind the woes inflicted on thee on account of the match at dice. It behoveth thee not to remember the afflictions of Draupadi. It behoveth thee not to remember the other woes which were yours in consequence of the acts of your kinsmen,—the woes, viz., that were due to battle or to other situations. Do thou meet Duryodhana now according to the ordinances of polite intercourse. This is Heaven, O lord of men. There can be no enmities here.’

"Though thus addressed by Narada, the Kuru king Yudhishthira, endued with great intelligence, enquired about his brothers and said, ‘If these eternal regions reserved for heroes be Duryodhana’s, that unrighteous and sinful wight, that man who was the destroyer of friends and of the whole world, that man for whose sake the entire Earth was devastated with all her horses and elephants and human beings, that wight for whose sake we were burnt with wrath in thinking of how best we might remedy our wrongs, I desire to see what regions have been attained by those high-souled heroes, my brothers of high vows, steady achievers of promises, truthful in speech, and distinguished for courage. The high-souled Karna, the son of Kunti, incapable of being baffled in battle, Dhrishtadyumna, Satyaki, the sons of Dhrishtadyumna and those other Kshatriyas who met with death in the observance of Kshatriya practices, where are those lords of Earth, O Brahmana? I do not see them here, O Narada. I desire to see, O Narada, Virata and Drupada and the other great Kshatriyas headed by Dhrishtaketu, as also Shikhandi, the Pancala prince, the sons of Draupadi, and Abhimanyu, irresistible in battle.’

Mahabharata Svargarohanika Parva, Section I

This is not the end of the story. Duryodhana would also have to endure hell after staying in heaven for all the bad things he has done. Duryodhan first stays in heaven and then hell because his sinful acts are many. Similarly Pandavas would end up in heaven after hell because of their good acts.

Vaishampayana said, "King Yudhishthira the just, the son of Pritha, had not stayed there for more than a moment when, O thou of Kuru’s race, all the gods with Indra at their head came to that spot. The deity of Righteousness in his embodied form also came to that place where the Kuru king was, for seeing that monarch. Upon the advent of those deities of resplendent bodies and sanctified and noble deeds, the darkness that had overwhelmed that region immediately disappeared. The torments undergone by beings of sinful deeds were no longer seen. The river Vaitarani, the thorny Salmali, the iron jars, and the boulders of rock, so terrible to behold, also vanished from sight. The diverse repulsive corpses also, which the Kuru king had seen, disappeared at the same time. Then a breeze, delicious and fraught with pleasant perfumes, perfectly pure and delightfully cool, O Bharata, began to blow on that spot in consequence of the presence of the gods. The Maruts, with Indra, the Vasus with the twin Ashvinis, the Sadhyas, the Rudras, the Adityas, and the other denizens of Heaven, as also the Siddhas and the great Rishis, all came there where Dharma’s royal son of great energy was.

"Then Shakra, the lord of the deities, endued with blazing prosperity, addressed Yudhishthira and comforting him, said, ‘O Yudhishthira of mighty arms, come, come, O chief of men. These illusions have ended, O puissant one. Success has been attained by thee, O mighty-armed one, and eternal regions (of felicity) have become thine. Thou shouldst not yield to wrath. Listen to these words of mine. Hell, O son, should without doubt be beheld by every king. Of both good and bad there is abundance, O chief of men. He who enjoys first the fruits of his good acts must afterwards endure Hell. He, on the other hand, who first endures Hell, must afterwards enjoy Heaven. He whose sinful acts are many enjoys Heaven first. It is for this, O king, that desirous of doing thee good, I caused thee to be sent for having a view of Hell. Thou hadst, by a pretence, deceived Drona in the matter of his son. Thou hast, in consequence thereof, been shown Hell by an act of deception. After the manner of thyself, Bhima and Arjuna, and Draupadi, have all been shown the place of sinners by an act of deception. Come, O chief of men, all of them have been cleansed of their sins. All those kings who had aided thee and who have been slain in battle, have all attained to Heaven. Come and behold them, O foremost one of Bharata’s race.

Mahabharata Svargarohanika Parva Section III

Now I will answer the three specific questions asked in the comments.

Question 1: I wanted to know why the gods were so partial with the Pandavas? Without their assistance the Pandavas would have also become like the Kauravas.

The short answer is that the Kauravas were more in the wrong than the Pandavas. In fact Lord Krishna has given an answer to this question.

Krishna’s admonition to Duryodhana

Duryodhana began to afflict Vasudeva with keen and bitter words, "O son of Kansa's slave, thou hast, it seems, no shame, for hast thou forgotten that I have been struck down most unfairly, judged by the rules that prevail in encounters with the mace? It was thou who unfairly caused this act by reminding Bhima with a hint about the breaking of my thighs! Dost thou think I did not mark it when Arjuna (acting under thy advice) hinted it to Bhima? Having caused thousands of kings, who always fought fairly, to be slain through diverse kinds of unfair means, feelest thou no shame or no abhorrence for those acts? Day after day having caused a great carnage of heroic warriors, thou causedst the grandsire to be slain by placing Shikhandi to the fore! Having again caused an elephant of the name of Ashvatthama to be slain, O thou of wicked understanding, thou causedst the preceptor to lay aside his weapons. Thinkest thou that this is not known to me! While again that valiant hero was about to be slain this cruel Dhrishtadyumna, thou didst not dissuade the latter! The dart that had been begged (of Shakra as a boon) by Karna for the slaughter of Arjuna was baffled by thee through Ghatotkacha! Who is there that is more sinful than thou? Similarly, the mighty Bhurishrava, with one of his arms lopped off and while observant of the Praya vow, was caused to be slain by thee through the agency of the high-souled Satyaki. Karna had done a great feat for vanquishing Partha. Thou, however, causedst Aswasena, the son of that prince of snakes (Takshaka), to be baffled in achieving his purpose! When again the wheel of Karna's car sank in mire and Karna was afflicted with calamity and almost vanquished on that account, when, indeed, that foremost of men became anxious to liberate his wheel, thou causedst that Karna to be then slain! If ye had fought me and Karna and Bhishma and Drona by fair means, victory then, without doubt, would never have been yours. By adopting the most crooked and unrighteous of means thou hast caused many kings observant of the duties of their order and ourselves also to be slain!'

"'Vasudeva said, "Thou, O son of Gandhari, hast been slain with thy brothers, sons, kinsmen, friends, and followers, only in consequence of the sinful path in which thou hast trod! Through thy evil acts those two heroes, Bhishma and Drona, have been slain! Karna too hath been slain for having imitated thy behaviour! Solicited by me, O fool, thou didst not, from avarice, give the Pandavas their paternal share, acting according to the counsels of Shakuni! Thou gavest poison to Bhimasena! Thou hadst, also, O thou of wicked understanding, endeavoured to burn all the Pandavas with their mother at the palace of lac! On the occasion also of the gambling, thou hadst persecuted the daughter of Yajnasena, while in her season, in the midst of the assembly! Shameless as thou art, even then thou becamest worthy of being slain! Thou hadst, through Subala's son well-versed in dice, unfairly vanquished the virtuous Yudhishthira who was unskilled in gambling! For that art thou slain! Through the sinful Jayadratha again, Krishna was on another occasion persecuted when the Pandavas, her lords, had gone out hunting towards the hermitage of Trinavindu! Causing Abhimanyu, who was a child and alone, to be surrounded by many, thou didst slay that hero. It is in consequence of that fault, O sinful wretch, that thou art slain! All those unrighteous acts that thou sayest have been perpetrated by us, have in reality been perpetrated by thee in consequence of thy sinful nature! Thou didst never listen to the counsels of Brihaspati and Usanas! Thou didst never wait upon the old! Thou didst never hear beneficial words! Enslaved by ungovernable covetousness and thirst of gain, thou didst perpetrate many unrighteous acts! Bear now the consequences of those acts of thine!"

Mahabharata Shalya Parva Section 61

Question 2: Pandavas also had a tendency to defame anyone who tried to be better than them eg- karna, Ekalavya etc. so why only they are considered as the unbeatable warriors. The epic has shown that whatever is done only glory to Pandavas , everyone else who are not with them adharmi. I highly doubt even if lord Rama , hanuman, shiva were present in a disguised from in Mahabharata, they would have also been criticised by the Pandavas.

Mahabharata does not portray Pandavas as perfect. For example, in the Ekalavya episode Mahabharata says that Arjuna was jealous. Mahabharata does not portray Pandavas as unbeatable. Pandavas except for Yudhisthira were killed in several episodes in Mahabharata. Pandavas had to go to hell for their imperfect nature.

Vaisamapyana continued, “On hearing these words, Drona reflected for a moment, and resolving upon the course of action he would follow, took Arjuna with him and went unto the Nishada prince.And he beheld Ekalavya with body besmeared with filth, matted locks (on head), clad in rags, bearing a bow in hand and ceaselessly shooting arrows therefrom. And when Ekalavya saw Drona approaching towards him, he went a few steps forward, and touching his feet and prostrated himself on the ground. And the son of the Nishada king worshipping Drona, duly represented himself as his pupil, and clasping his hands in reverence stood before him (awaiting his commands). Then Drona, O king, addressed Ekalavya, saying, ‘If, O hero, thou art really my pupil, give me then my fees.’ On hearing these words, Ekalavya was very much gratified, and said in reply, ‘O illustrious preceptor, what shall I give? Command me; for there is nothing, O foremost of all persons conversant with the Vedas, that I may not give unto my preceptor.’ Drona answered, ‘O Ekalavya, if thou art really intent on making a gift, I should like then to have the thumb of thy right hand.’

Vaisampayana continued, ”Hearing these cruel words of Drona, who had asked him of his thumb as tution-fee, Ekalavya, ever devoted to truth and desirous also of keeping his promise, with a cheerful face and an unafflicted heart cut off without ado his thumb, and gave it unto Drona. After this, when the Nishada prince began once more to shoot with the help of his remaining fingers, he found, O king, that he had lost his former lightness of hand. And at this Arjuna became happy, the fever (of jealousy) having left him.

Mahabharata, Adi Parva, Section CXXXIV

Question 3: Karna was punished for getting knowledge by deceit, but I ask, what is so discriminatory about knowledge that it should be given to some and not to others. Arjuna did not have to worry for the assistance in knowledge, but for anyone else getting quality knowledge is prohibited. Isn’t it same as the caste system without any virtue?

You are right that a great injustice was done to Karna. The reader of Mahabharata is not supposed to support the action of the characters. Some of the characters tried to disrobe Draupadi. Does this mean Mahabharata is asking all the readers to disrobe women? Mahabharata, in fact, warns the reader to accept any scriptural text at face value.

Even the words heard from an ignorant person, if in themselves they be fraught with sense, come to be regarded as pious and wise. In days of old, Usanas said unto the Daityas this truth, which should remove all doubts, that scriptures are no scriptures if they cannot stand the test of reason.

Mahabharata Shanti Parva Section CXLII

Question 4: 'Whereas the pandavas were always shown as the glorious one. If only pandavas too had some failures like kauravas then the epic would have been rational'. Are Pandavas always shown as successful?

The answer is no. Arjuna had a shameful defeat in the hands of robbers.

"After all the people had set out, the ocean, that home of sharks and alligators, flooded Dvaraka, which still teemed with wealth of every kind, with its waters. Whatever portion of the ground was passed over, ocean immediately flooded over with his waters. Beholding this wonderful sight, the inhabitants of Dvaraka walked faster and faster, saying, ‘Wonderful is the course of fate!’ Dhananjaya, after abandoning Dvaraka, proceeded by slow marches, causing the Vrishni women to rest in pleasant forests and mountains and by the sides of delightful streams. Arrived at the country of the five waters, the puissant Dhananjaya planted a rich encampment in the midst of a land that abounded with corn and kine and other animals. Beholding those lordless widows escorted by Pritha’s son alone O Bharata, the robbers felt a great temptation (for plunder). Then those sinful wretches, with hearts overwhelmed by cupidity, those Abhiras of ill omen, assembled together and held a consultation. They said, ‘Here there is only one bowman, Arjuna. The cavalcade consists of children and the old. He escorts them, transgressing us. The warriors (of the Vrishnis) are without energy.’ Then those robbers, numbering by thousands, and armed with clubs, rushed towards the procession of the Vrishnis, desirous of plunder. Urged by the perverse course of time they fell upon that vast concourse, frightening it with loud leonine shouts and desirous of slaughter. The son of Kunti, suddenly ceasing to advance along the path, turned, with his followers, towards the place where the robbers had attacked the procession. Smiling the while, that mighty-armed warrior addressed the assailants, saying, ‘You sinful wretches, forbear, if ye love your lives. Ye will rue this when I pierce your bodies with my shafts and take your lives.’ Though thus addressed by that hero, they disregarded his words, and though repeatedly dissuaded, they fell upon Arjuna. Then Arjuna endeavoured to string his large, indestructible, celestial bow with some effort. He succeeded with great difficulty in stringing it, when the battle had become furious. He then began to think of his celestial weapons but they would not come to his mind. Beholding that furious battle, the loss of the might of his arm, and the non-appearance of his celestial weapons, Arjuna became greatly ashamed. The Vrishni warriors including the foot-soldiers, the elephant-warriors, and the car-men, failed to rescue those Vrishni women that were being snatched away by the robbers. The concourse was very large. The robbers assailed it at different points. Arjuna tried his best to protect it, but could not succeed. In the very sightof all the warriors, many foremost of ladies were dragged away, while others went away with the robbers of their own accord. The puissant Arjuna, supported by the servants of the Vrishnis, struck the robbers with shafts sped from Gandiva. Soon, however. O king, his shafts were exhausted. In former days his shafts had been inexhaustible. Now, however, they proved otherwise. Finding his shafts exhausted, he became deeply afflicted with grief. The son of Indra then began to strike the robbers with the horns of his bow. Those Mlecchas, however, O Janamejaya, in the very sight of Partha, retreated, taking away with them many foremost ladies of the Vrishnis and Andhakas. The puissant Dhananjaya regarded it all as the work of destiny. Filled with sorrow he breathed heavy sighs at the thought of the non-appearance of his (celestial) weapons, the loss of the might of his arms, the refusal of his bow to obey him, and the exhaustion of his shafts. Regarding it all as the work of destiny, he became exceedingly cheerless. He then ceased, O king, to make further efforts, saying, he had not the power which he had before. The high-souled one, taking with him the remnant of the Vrishni women, and the wealth that was still with them, reached Kurukshetra. Thus bringing with him the remnant of the Vrishnis. he established them at different places. He established the son of Kritavarma at the city called Marttikavat, with the remnant of the women of the Bhoja king. Escorting the remainder, with children and old men and women, the son of Pandu established them, who were reft of heroes, in the city of Indraprastha. The dear son of Yuyudhana, with a company of old men and children and women, the righteous-souled Arjuna established on the banks of the Sarasvati. The rule of Indraprastha was given to Vajra. The widows of Akrura then desired to retire into the woods. Vajra asked them repeatedly to desist, but they did not listen to him. Rukmini, the princess of Gandhara, Saivya, Haimavati, and queen Jamvabati ascended the funeral pyre. Satyabhama and other dear wives of Krishna entered the woods, O king, resolved to set themselves to the practice of penances. They began to live on fruits and roots and pass their time in the contemplation of Hari. Going beyond the Himavat, they took up their abode in a place called Kalpa. Those men who had followed Arjuna from Dwaravati, were distributed into groups, and bestowed upon Vajra. Having done all these acts suited to the occasion, Arjuna, with eyes bathed in tears, then entered the retreat of Vyasa. There he beheld the Island-born Rishi seated at his ease."

Mahabharata, Mausala Parva, Section 7

Mahabharata is not asking the reader to behave exactly like the characters in the text. Instead the reader is asked to use his reason to evaluate the characters and behave accordingly.

  • 1
    I wanted to know why the gods were so partial with the Pandavas . Without their assistance the Pandavas would have also become like the Kauravas .
    – Sillyasker
    Dec 19, 2023 at 7:55
  • 1
    Pandavas also had a tendency to defame anyone who tried to be better than them eg- karna, Ekalavya etc. so why only they are considered as the unbeatable warriors. The epic has shown that whatever is done only glory to Pandavas , everyone else who are not with them ar adharmi. I highly doubt even if lord Rama , hanuman, shiva were present in a disguised from in Mahabharata, they would have also been criticised by the Pandavas .
    – Sillyasker
    Dec 19, 2023 at 8:12
  • 2
    Karna was punished for getting knowledge by deceit, but I ask, what is so discriminatory about knowledge that it should be given to some and not to others. Arjuna did not have to worry for the assistance in knowledge, but for anyone else getting quality knowledge is prohibited. Isn’t it same as the caste system without any virtue.
    – Sillyasker
    Dec 19, 2023 at 8:29
  • 1
    @mar yeah caste system is so good that only one segment of people enjoy and exploit others, treats them like inferior and the other suffer without being able to question anything.
    – Sillyasker
    Dec 23, 2023 at 6:00
  • 1
    Also, Varna at its worst is like any enforced traditional economy. A Shudra was allowed to work for himself but usually had a mediocre life. A Vaishya was allowed to do business but was fully under the dependency of consumers to get paid. A Kshatriya enjoyed a lavish life but should be willing to give it all up to fight for the people. A true Brahmin has many restrictions imposed on him when living his/her life and only in certain cases may he be free of some of these restrictions even if he gets to enjoy the respect of a learned person.
    – Haridasa
    Dec 29, 2023 at 16:46

Karna was a student under Drona -

"The Vrishnis and the Andhakas, and princes from various lands, and the (adopted) son of Radha of the Suta caste, (Karna), all became pupils of Drona. But of them all, the Suta child Karna, from jealousy, frequently defied Arjuna, and supported by Duryodhana, used to disregard the Pandavas."

Sambhava Parva, Mahabharata.

The problem was that Arjuna was more talented. Hence Karna grew jealous and sided with Duryodhana since Gurukula days.


The Mahabharata, an ancient Indian epic, is a complex narrative that includes elements of justice, morality, and human fallibility. Whether it was entirely just and fair is a matter of interpretation and perspective.

The epic portrays a multitude of characters and their actions, many of which can be viewed as morally ambiguous or ethically challenging. There are instances where characters act with great virtue and uphold righteous principles, while in other situations, they engage in deceit, manipulation, and questionable decisions.

The concept of dharma (duty/righteousness) is central to the Mahabharata. Characters often grapple with conflicting duties and moral choices, leading to ethical dilemmas. The war of Kurukshetra, a pivotal event in the epic, is the culmination of various complex factors, including power struggles, familial conflicts, and moral dilemmas.

Some argue that the Mahabharata reflects the complexities of human nature and societal norms, portraying both the noble and flawed aspects of individuals. It raises philosophical questions about the nature of morality, duty, and justice.

In essence, while the Mahabharata contains instances of justice and fairness, it also depicts the complexities of human behavior and the gray areas of morality, leaving room for diverse interpretations and discussions about what constitutes justice and fairness in such an epic narrative.

  • 1
    Your answer could be improved with additional supporting information. Please edit to add further details, such as citations or documentation, so that others can confirm that your answer is correct. You can find more information on how to write good answers in the help center.
    – Community Bot
    Dec 20, 2023 at 6:52

Well - the Mahabharata is an allegoric story of the path to enlightenment. See further https://www.spiritwiki.de/w/Mahabharata(: gtranslate) and https://universal-path.org/Mahabharata The Pandavas and all the figures are just forces of the evolution-process. Both groups grow up together and go then their own ways until the first battle, where Arjuna destroys King Duryodhana's crown(Ishvara Samadhi). Kurukshetra is the destruction of the negative forces with the result of full enlightenment. After this, King Yudhisthira goes into heaven (=Sahaj-Samadhi or union with Ishvara). Similar is the Ramayana and the Rig-Veda. Behind this was a secret symblic language (Sandhabhasa) , which was for the true initiates.

  • 1
    Your answer could be improved with additional supporting information. Please edit to add further details, such as citations or documentation, so that others can confirm that your answer is correct. You can find more information on how to write good answers in the help center.
    – Community Bot
    Dec 20, 2023 at 6:52

You must log in to answer this question.

Not the answer you're looking for? Browse other questions tagged .