The Mahabharata is not just an epic narrative poem but also a holy text in Hinduism, and so it makes sense that religious enlightenment plays a large role in it. During the most famous segment of the poem—the Bhagavadgita—the great warrior Arjuna struggles with many moral questions and asks his friend Krishna (a mortal incarnation of the god Vishnu) for advice. While many of Arjuna’s questions deal specifically with the upcoming battle (in which Arjuna is hesitant to fight because he sees so many family members among the enemies), the questions also relate more generally to the human condition and to the process of attaining enlightenment, thus serving as a thematic encapsulation of the poem as a whole. Among Krishna’s many pieces of advice, one recurring theme is a focus on the self and on introspection as a way of better understanding the universe.
Still, despite the role that meditation and contemplation play in the Mahabharata, the Bhagavadgita makes it clear that the pursuit of enlightenment also requires taking action. According to Krishna, this action requires a careful balance: a person must perform the duties of their dharma (which can vary depending on a person’s class and stage of life), but an individual should also strive to maintain a sense of detachment from worldly things. It’s only by achieving total detachment, Krishna advises, that a person can escape the cycle of birth and rebirth. Krishna himself lives out his own advice over the course of the Kurukshetra War and its aftermath, accepting that it’s his own dharma not to kill anyone in that war (despite his frequent desire to do so) and eventually accepting death at the hands of the hunter Jara when it’s his time to ascend back to heaven. Ultimately, enlightenment in the Mahabharata involves searching for wisdom from a variety of sources, listening to experts and sacred texts, but also using introspection and self-knowledge as a way to transcend earthly affairs.
Related Themes from Other Texts
Pursuing Enlightenment ThemeTracker
Pursuing Enlightenment Quotes in Mahabharata
Ugraśravas the Suta, teller of ancient tales, son of Lomaharshana the Suta, once approached the Brahmin seers assembled in the Naimisha forest to attend the twelve-year sacrifice of Śaunaka their chief, bowing politely to those keepers of keen vows.
‘Prince of men,’ replied Arjuna, ‘here on this peak is a huge, dense śami tree. It has awesome branches, so it is hard to climb, and it stands next to the burning-ground; no one comes here, lord for it is growing off the path, in forest frequented by beasts and savage creatures. Let us stow our weapons in it and then set out for the city; in this way we shall be able to pass our days here free from worry, heir of Bharata.’
When Kunti’s son the wealth-winner heard Krishna’s words, he chose Krishna Keśava, though he would not fight in battle.
Anyone seeking pleasure and wealth should also practice dharma from the outset, for neither wealth nor pleasure is ever found away from dharma.
The blessed lord replied, ‘I am Time, the destroyer of worlds, fully developed, and I have set out here to bring the worlds to their end.’
Thus Yudhishthira lord of dharma lamented again and again; then, weeping softly, O king, the lord of men made an offering of water to his brother.
Bhishma agrees to expound his knowledge, but insists that it must be Yudhishthira who questions him. Krishna explains that Yudhishthira is filled with shame and fears Bhishma’s curse, but Bhishma insists that the killing even of relatives and elders is in accord with the Kshatriya dharma.
Bhishma replies that nothing can grow if no seed is sown: one should practice austerities, give gifts, abstain from violence and live virtuously, for this is what will determine one’s future condition.
‘Perform the horse sacrifice in due form, with gifts to all the Brahmins; for the horse sacrifice purifies one of all sins, lord of kings, and after sacrificing with that rite you will be sinless, make no doubt.’
So, like a cloud sating the earth with rain, King Dhritarashtra sated those priests with the torrents of wealth he showered upon them; and when all was done, that lord of the earth then deluged his guests of every class with downpours of food and drink.
Thinking that he had committed a dreadful crime, he touched his head to Krishna’s feet in distress; but noble Krishna reassured him, even as he soared aloft, filling all heaven and earth with his glory.
‘Great Indra,’ said Yudhishthira, ‘abandoning one who is devoted is considered an extreme sin in the world, equal to that of killing a Brahmin. Therefore for my own well-being today I shall certainly not abandon him.’
‘All kings shall see hell—this is inescapable, son. One’s merits and demerits form two heaps, bull-like hero. He who first enjoys the merit of his good deeds goes afterwards to hell, whereas he who first endures hell goes afterwards to heaven.’
This Bharata that emerged from the lips of Krishna Dvaipayana Vyasa is without measure;
holy purifying and auspicious, it drives away sin.
If a man studies it as he hears it recited,
what need has he to bathe in the waters of holy Lake Pushkara?
