TIME CYCLES
Describing the changes and decline of moral values, Mahabharata explains the succession of yugas, the great cycles of human existence.
“Yuga, known as krta, is a period in which there is only one immutable faith. In this best of yugas, everyone is a flawless believer, and there is no need for actions to support faith. Virtue is not distorted, and people are not corrupted. That is why this period is called krta, perfect… During the duration of this yuga, there was no disease, nor disturbed senses, nor malice, arrogance, or hypocrisy. There were no disagreements, ill feelings, deceit, fear, poverty, jealousy, or insatiability, and the Supreme Brahman, the first refuge of yogis, was accessible to everyone. Narayana, the soul of all creatures, had a white path, and the distinct characteristics of brahmanas, kshatriyas, vaishyas, and shudras were evident and everyone conscientiously performed their duties. The One and Only Spirit was the goal of every contemplation, and there was only one mantra…”
OM. There was a unique order, and although different, everyone followed the teachings of a single Veda. In the time known as the krtayuga, faith consisted of recognizing oneself as a brahman.
When the tretayuga arrived, sacrifices began, and virtue diminished by a quarter. Narayana, the soul of all creatures, turned red. People valued truth and devoted themselves to faith and religious rituals, resulting in numerous sacrifices and vows. In the tretayuga, people started inventing ways to achieve what they desired, accomplishing it through ritual acts and offerings. They never deviated from virtue and were inclined towards asceticism and giving gifts. The four castes adhered to their duties and maintained worship.
In the dvaparayuga, faith decreased by half, and Narayana turned yellow. The Vedas were divided into four parts, so some remembered all four Vedas, some three, and some only one, while some no longer knew about rshis. Driven by passions, people dedicated themselves to asceticism. and generousness. As their intellectual abilities diminished significantly, only a few remained true to the Truth, and when the people rejected the Truth, they became victims of various illnesses. Sin was born and various natural calamities. The threatened people turned to penance, and some made sacrifices in order to achieve prosperity on earth or reach Heaven. When the Dwapara Yuga came, people became disbelievers and corrupted themselves.
Son of Kunti, in the Kali Yuga, only a quarter of virtue will remain. When the Iron Age begins, Narayana will turn black, and the Vedas, knowledge, virtue, and sacrifices will cease to be respected. All kinds of plagues and diseases will prevail, as well as fatigue and anger, various deformities will appear, along with natural calamities, anxiety, and fear of scarcity. As the Yugas shift, virtue diminishes, and creatures become distorted and their nature becomes corrupted. Even those who experience several Yugas are subject to these changes.”
CASTES
In the ancient Indian societal pattern, there were four fixed castes eža: brahmins – priests and guardians of sacred knowledge; kshatriyas – warriors and rulers; vaishyas – farmers, herdsmen, artisans, merchants; shudras – servants.
The Mahabharata also observes this social hierarchy through a system of moral values:
“… This story is told now, and will be told in the future. It should be listened to by those who want to acquire virtue.
… A new generation flourished, blessed with long life and virtue. The old order of the four varnas, led by the brahmins, was reestablished.
… Thus, a great multitude of beings were born, hundreds and hundreds of thousands, and they continued to multiply and live in virtue, free from sorrow and disease. Thus, the kshatriyas once again ruled over the earth surrounded by seas. The brahmins and other castes rejoiced at this, as the kings had forgotten the evils born out of sin and anger, and they justly administered punishments to those who deserved it, thus protecting the entire Earth…
The brahmins studied the Vedas and Upanishads, and among them, there was none who would sell the Vedas.
The Vaishyas used oxen to plow the land, but they never harnessed cows… in those days there was no merchant who would cheat on measurements. Everyone followed the path of Virtue and constantly sought it.”
Brahmins and Shudras
“Then Yudhishthira began to speak: – O foremost among the snakes, wise men say that a Brahmin is one in whom truth, mercy, reconciliation, exemplary behavior, kindness, compassion, and conscientiousness in rituals, which are the duties of his caste, are present.
The qualities that a Shudra possesses cannot be found in a Brahmin, and vice versa. But a person is not a Shudra simply because they were born as one, nor does one become a Brahmin by birth. Wise men say that a Brahmin is one in whom the qualities of Brahman are found, and a Shudra is one who does not possess these qualities, even if they are originally born as a Brahmin.”
The King
“The celestial sage Narada presents a whole series of demands to King Yudhishthira:
– O son of Pritha, do you accept with mercy the disabled enemy who seeks your shelter after being defeated in battle? O Earthly master, do you treat all people equally, and can anyone approach you as if you were their father and mother? Are your expenses covered by half, a third, or a quarter of your income? Do you always welcome your relatives, elders, merchants, old people, the unfortunate, and all those who need protection, and provide them with food and wealth? …Are the people engaged in agriculture, livestock breeding, trade, and loans for livelihood honorable and honest? The happiness of your people depends on that, O King!
Bharato, I hope that your ministers are incorruptible and judge fairly when a dispute arises between the rich and the poor. Bharato, are you far from the fourteen royal vices: godlessness, lies, anger, recklessness, indecisiveness, neglect of the wise, laziness, shallowness, listening to only one advisor, consulting with fools, knowledge of benefits, abandoning plans, revealing secrets, failure to implement good ideas, and hastiness?”
ASCENSION TO HEAVEN
The ascension of man towards Heaven is accompanied by And he is in the exams of virtues. Only the one who lives virtue regardless of the price paid can reach Heaven.
The Mahabharata describes the last test of the righteous king Yudhisthira, just before entering Heaven:
“Yudhisthira continued on and never looked back again. Only a dog remained as his sole companion. Suddenly, the earth and the heavens shook, and Indra, the king of gods, appeared before him, riding in his chariot.
-I have come to take you! – he said to Yudhisthira.
But the king was burning with pain for his brothers and for the virtuous Draupadi, so he replied: -Lord of the gods, all my brothers fell along the way! They must come with me, for I do not wish to go to the heavenly realms without them. Lord, the gentle princess Draupadi is deprived of all comforts here! I beg you to let her accompany us as well.
-You will see your brothers in Heaven, – Indra replied. -They reached there before you, having discarded their human bodies. You will see them and Draupadi as well, and do not worry, they will be I regret even more for them, Chief Bharata! I have come to take you in that body of yours to the Heaven!
Then Yudhishthira says: “O Lord of the past and present, this dog is very loyal to me. He should also come with me! My heart is filled with compassion for him.”
Indra replied: “Today you have acquired immortality and a position equal to mine, and all the bliss of Heaven awaits you, O King!”
Leave that dog, there is nothing shameful in it.
But Yudhishthira insisted: “O Thousand-eyed, you are righteous and you know that it is very difficult for a righteous person to commit any injustice. I do not want the happiness that I would gain by abandoning someone who is loyal to me.”
Indra replied: “There is no place in Heaven for those who lead dogs with them!”
But Yudhishthira remained steadfast: “It is said that it is a great sin to abandon someone who is loyal to you. I will not leave this dog to gain happiness in such a way! I have vowed never to abandon anyone who is frightened, or loyal to me, or seeks my protection.” He, or he is in trouble, and he is too weak to protect himself. I will never break that vow as long as there is life in me!
Indra still did not give up: – Why are you so stubborn? Why don’t you leave that dog and come with me to the realms designated for the gods? By doing so, you are abandoning your brothers and Draupadi.
And Yudhiṣṭhira replied: – It is well known in all worlds that there is no meeting or parting with the dead! When they died, I could not revive them, but I did not leave them as long as they were alive. Leaving someone who is loyal to you is as sinful as intimidating someone who seeks protection from you, killing a woman, robbing a Brahmin, or insulting a friend.
When King Yudhiṣṭhira said this, then the deity, assuming the form of Dharma, spoke to him: –
– You come from a good family, O King of Kings, and you are adorned with intelligence and good governance, just as your righteous fathers were adorned. You have compassion for all creatures, so you even refused to enter the chariot of the lord of the gods with. “We love because of the dog who is loyal to you. Therefore, King, there is no one who can compare themselves to you!”
The path to reaching Heaven, to reaching one’s own purpose of existence, the ancient Aryans called the path of Dharma. Dharma represents the universal law, the prototype of moral and cosmic order that must be followed and reflected by both individuals and humanity as a whole. For the Aryans, every being in nature has its own dharma, a goal towards which it evolves, a state of harmony with the universal law in which it fully realizes itself as a being.
A person achieves their dharma through conscious choice of the quality of their actions, despite the earthly circumstances that are set up as apparent obstacles. The texts of the Mahabharata unequivocally advise virtue as the correct choice, and the earthly, external circumstances that accompany a person are only tests, situations in which one should respond correctly. Even the final test, in the very attainment of immortality, is not, according to the Mahabharata, some magnificent deed, but rather “ordinary” human compassion…
The language of the Mahabharata, regardless of the ancient and exotic nature of its philosophy, can be clearly understood by every individual, regardless of the time period or civilization they belong to. Goodness has always had the same meaning: it is something that every person should live by.
1Brahman – the term used for the highest spirit, formless and eternal, from which everything originates, which pervades and encompasses everything. The same term is also used for members of the highest of the four castes in India, the Brahmins.