The Meaning of Mahabharata

The Mahábhárata’s author is Veda Vyasa. He was:

• called initially as Krśńa Dvaepayana Vyasa.
• born in a fisherman’s family.

They were living on the patch of land where the Ganges and the Yamuna join near Prayaga.

The area through which the Yamuna flows is covered with black soil.

• This is why the Yamuna water looks black.

The soil of the Ganges is yellowish, hence the water of the Ganges is yellowish.

The soil where Veda Vyasa was born was blackish (krśńa).

Due to the black soil, that patch of land was known as Krśńa Dviipa.

And so Vyasa was mamed Krśńa Dvaepayana (“one who lives in Krśńa Dviipa”).

His family title was Vyasa, he was known as Krśńa Dvaepayana Vyasa.

Krśńa Dvaepayana Vyasa was a great man of letters. He wrote very many books.

The Vedas had become almost extinct then.

The Indians then were not conversant with the Vedas until the advent of Veda Vyasa about 3,500 years ago.

It was Krśńa Dvaepayana Vyasa who properly edited the Vedas and reintroduced them to the people.

Therefore he became popularly known as “Veda Vyasa”.

So the author of the Mahábhárata is Krśńa Dvaepayana Vyasa or “Veda Vyasa.”

The Mahábhárata is itihása (educative history).

According to the then Indian system, books were classified in 4 divisions:

1. Kavya (stories)

These are stories narrated in a graceful language. Their subject matter might not be real. But its way of expression is lucid and beautiful. Kalidasa wrote kávya.

2. Purana (moral mythology)

This is mythology. Its stories are not real but have educative value. Therefore it has its value in society.

For instance, the Ramayana is a purana. Shrii Vyasa wrote 18 puráńas to educate the masses.

3. Itikathá (history)

This is “history”, a chronology of events.

It is simply a collection of different happenings. The author bothers little about the educative value of the affairs.

People derive little benefit from knowing the dates of birth and death of different kings.

But when and where the society is moving, what turn it has taken at a particular time and to which path it will take, is all indicated in itikathá.

In other words, what the condition of society was in the past and what it is at present is all brought home by itikathá.

Itikathá is also known as “purákathá”, “itivrtta”, “purávrtta,” etc., in Saḿskrta.

4. Itihása (moral history)

The meaning of the root of “hasati” is “laugh.”

That means, it is illuminating (projjvala).

Only the itikathá with educative value can alone be itihása.

In schools and colleges, the students read Indian itikathá and not itihása. All history is not itihása.

The Mahabharata is an itihása.