Reading Mahabharata
Melissa Hassel
There are so many names, historical places, customs and traditions already mentioned that I am having to research something every single line to understand as the Mahabharata isn't really self-contained.
(...) the Mahabharata is far too complicated for a beginner. Moreover it is not really any "introduction to Hinduism", being much more about politics and ethics than religion or devotion, although its central figure is a Great God. Some say Mahabharata should be read after the Ramayana. We who have been brought up with the great epics from childhood often don't understand how difficult and confusing they could appear to a non-Indian.
Layer 1: the basic story line. Who is related to whom? What were the main events? What was the time sequence? What was the result? If you are determined to read the Mahabharata then Wikipedia gives reliable information about the many characters and events. The very famous Mahabharata by C.Rajagopalachari (around 450 pages in newer editions) also gives a clear, detailed and yet concise presentation that would be good to understand for a beginner.
Layer 2: this is the political and ethical reading. Once we are familiar with the events we can try to grasp the moral, ethical and real-world political dilemmas faced by the protagonists. The geopolitical tensions of Ancient India are fascinating. Even more fascinating and poignant is the constant struggle of most of the major characters to "do the right thing", and their frequent failure to rise up to their own very high expectations of "right thought and right action."
We can try to put ourself in the place of the main characters and try to understand their motivations, also attempt to apply the prevailing moral code or Dharma as they would have done, so we can see how the code was either upheld or broken in each incident, and what were the consequences. I have been reading various versions of the great epic for 34 of my 38 years and am still at this layer. The Mahabharata is full of great personalities and intriguing ethical problems which are its most important features, IMHO.
Layer 3: the highest is the spiritual layer and this is mainly concerned with the Bhagavad Gita, Lord Krishna's eternal message to us through the Mahabharata. Great minds all over the world have pondered the intricacies of these verses and tried to understand Man's relation to the Godhead. But it is precisely because the spiritual layer is the highest layer, that we would not usually recommend the Mahabharata to a beginner as an "introduction to Hinduism." Since I am not sure what to recommend myself, I direct you to @Pradip Gangopadhyay's excellent answer to a related question:
When society is filled with people with extra-ordinary power but "depleted" consciousness (power with no responsibility) what would the "leader" with power and evolved consciousness do (power with responsibility) do for the good of humanity (raising the consciousness of people) ? What is the pathway to super-consciousness ?
Problem with most english translations I came across is lack of context when translated. Many-a-times leading to "opposite"/"unintended" effect. I had the luxury of a Guru and culture to set the context.
Which means, I know what is dharma (=righteousness), yet I cannot get myself to follow it! I know what is adharma, yet I cannot retire from it! O Lord of the senses! You dwelt in my heart and I will do as you impel me to do.
The Bhagavad Gītā is often where Westerners will start. It is, in fact, the most read portion of the Mahabharata. However, even this can be somewhat difficult without an understanding of the culture and time for whom it was initially written. On the other hand, reading it will give you a much better understanding of the culture.
You will also see the multiple ways one can practice Sanatana Dharma (Hinduism). The Gita synthesizes Jāna yoga, intellectual self awareness ("know thyself"); Bhakt yoga, practicing loving devotion (worship); and Krma yoga, working or acting without expectation of personal gain (selfless action). Through these one can liberate oneself. It doesn't claim there is a solitary path to liberation, but some paths are easier to trod for you than for me and vice versa.
Because it is important, but doesn't come up in many translations, you may also want to look into the concept of līlā (play) before reading. Regardless, all of the above concepts will come up in one way or another in the Gita and will make it much easier to understand other South Asian texts, such as the rest of the Mahabharata. That's why it's such a great introduction!
I recommend the translation by Winthrop Sargeant. SUNY made a pocket version of his translation which I often carry in my purse. I am a big fan of writing in texts as it helps me connect the content to other things I have learned. And, as I grow over time, it is interesting to see how my metaphors in my notes change. Along the same lines, during your first read through dog-ear anything that went right over your head and then you can later search for a different translation of that section and see if that clarifies anything.
I also highly recommend starting with a version that lacks commentary. This allows you to form your own thoughts about the text. Later, you can see what others have said. But your first time with anything only happens once, so see what clicks for you without commentary.
The Mahabharata is vastly intricate and complex, but everyone was a beginner at some point. As a beginner, like a person who vaguely knows the basics of swimming, do you jump into the middle of the ocean, or do you try a small safe pond until you are more confident in your skill? "The myths of the Hindus and Buddhists by Ananda Coomaraswamy and Sister Nivedita is a delite! A story version of the Ramayana (92 pages) and 100 pages for the MHB. A painless way to get the basics and enjoy the stories. Another excellent choice is "Hinhuism" scriptures and practice by Prabha Duneja. This also gets into Hindu customs. It has an idex and condensed lineage tree, Find and Copy a list of story characters to refer to when the names confuse you. Eventually you can handle the 800 page versions with joy and no frustration. Each author has his own emphasis-- some omit something, and embellish something else so each becomes a beloved child with it's own personality. (I couldn't single out one favorite). Most have the Gita in it, but if so inspired, you can get The Bhagavad Gita on it's own, with a verse in Sanskrit, translation and discussion. (Krishna's guidance to Arjuna -on the battlefield and wisdom for all of us. Blessings, jojo.
In February I started reading the Mahābhārata, from the beginning, in English translation. Although I have long been familiar with the story and have enjoyed the Hindi TV version and extracts in Sanskrit and English, I decided it was time I got to know the text better in its entirety. Since it is roughly four times as long as the Bible, this is an endeavor that will take me some time. However, I have made a good start, just having finished Book 5.
A Short, Book Length Introduction: TheMahābhārata Attributed to Krsna Dvaipayana Vyasa by Barend A.van Nooten (New York: Twayne Publishers, 1971).This volume, one in the Twayne's World Authors Series, provides a well informedbut non-technical overview of the Mahābhārata by an emeritusProfessor of Sanskrit at the University of California at Berkeley. It containsa detailed, book-by-book summary of the story, discussions of the religious,philosophical, and ethical components of the text, and an outline of the Mahābhārata'sinfluence since the eighteenth century. The author's text is one hundred twentypages long and is followed by fourteen pages of notes and references. It isaccompanied by a good introductory bibliography of six pages, a short glossaryof character names and places, and an index.
A Comprehensive Guide to the Mahābhārata (and the Rāmāyaṇa) andScholarship on them: TheSanskrit Epics, by John Brockington(Leiden: Brill, 1998). An up to date, general survey of the historyof the two Sanskrit epics and the scholarship upon them written by ProfessorJohn Brockington, former Head of the Department of Sanskrit at the Universityof Edinburgh and General Secretary of the World Sanskrit Association. Thiscomprehensive treatment has a general introduction that discusses both epics inthe context of ancient Vedic literature and ancient bardic institutions andrecapitulates the plot of each epic. It then devotes 272 pages in fourchapters to the Mahābhārata and 120 pages in three chapters tothe Rāmāyaṇa. There is a chapter in between thetreatments of the two epics on the Harivaṃśa (known inIndian tradition as an appendix of the Mahābhārata, this workfocuses upon the life of Kṛṣṇa Vāsudeva), and the tenthand final chapter of the book is a general discussion of the interrelationshipof the two epics, their influence on later literature, and their place in worldculture. There is an extensive bibliography of thirty-three pages, atwelve-page index of passages cited, and a twenty-six page general index.
A New One-VolumeRetelling of the Epic: The Mahābhārata, editedand translated by John D. Smith (London: Penguin Books, 2009). In almost 800 pages this rendition of the critical text of Pune consists of direct and complete translation of about 11% of the Sanskrit text (p. lxviii) and straightforward summation of the text between the translated passages. The summarized material is printed in italic text and makes up about 50% of the book (p. lxviii). Both translated and summarized material are marked with the chapter numbers of the relevant parvan of the critical text, and the margins of the translation employ the Chicago translation method of marking the beginning of every fifth stanza of the text. Smith writes (p. lxviii) "I have felt it important that the passages translated should normally be long enough for a sense of style and narrative coherence to be established." And "[I]n choosing what to translate I have tried to be representative . . . [also] to select for full translation passages that, in one way or another, seem likely to make for enjoyable reading, whether because they represent narrative high points, or because they are particularly vividly told, or for whatever other reason." Preceded by an introduction of 60 pages and followed by a "Key to Names and Glossary," suggestions for "Further Reading," a map of "The India of the Mahābhārata," and five succinct "Genealogical Tables," the book is completed with an index of proper names (and a few conceptual terms) in eighteen pages.