Mahabharata – exceptional HD synthesis and film

To watch the whole movie, here ->


The movie can have automatic subtitles in Romanian, just set this to settings.

It can’t be watched on our website – but it leads to Youtube, this one thanks to copyright.

Why it’s exceptional film: it’s short (versus cinematic achievements) and easy to understand, which is pretty rare. And enjoyable to watch.

It is worth consuming relatively little time but to understand this fundamental spiritual work, from which many spiritual perspectives and the culture of India start.

“Mahabharata” can be translated from Sanskrit as “the great epic of the Bharata dynasty”. This is one of the two great ancient Sanskrit epic poems of ancient India, the other being Ramayana. This poem is considered to have immense significance and is often considered one of the great literary works of humanity. It contains about 100,000 stanzas, making it the longest epic poem in the world. Tradition says that the Mahabharata was written by Ganesha, while the great sage Vyasa dictates to him.

The expanse and grandeur of the Mahabharata is best summed up by a quote from the beginning of its first section:

“What is found here can be found elsewhere. What is not found here, will not be found anywhere else. “

The Mahabharata exists in its current form around the iv century î.Hr.

Among the main works and stories that are part of the Mahabharata are the following (often considered isolated as works at its own):

Bhagavadgita (Krishna instructs and teaches Arjuna. Anusasanaparva.)

Damayanti (or Nala and Damayanti, a love story. Aranyakaparva.)

Krishnavatara (Krishna’s story, Krishna Leela, which is woven through many chapters of the story)

Rama (an abbreviated version of Ramayana. Aranyaparrova.)

Rishyasringa (also spelled Rshyashrnga, the boy with horns and rishi. Aranyakaparva.)

Vishnu sahasranama (the best known hymn of Vishnu, which describes his 1000 names; Anushasanaparva.)

One of the goals Vyasa pursued in his work was to elucidate the four Purusarthas (the goals of life):

  • Kama (pleasure)
  • Artha (wealth)
  • Dharma (debt)
  • Moksha (liberation).

The story culminates in Moksha, considered the ultimate goal of human beings. Karma and Dharma also play an integral role in. Mahabharata.

The subject in constitutes the Kurukshetra War

also known as the Mahabharata War, which was a conflict for the Throne of Hastinapurii. Namely, the struggle between the Pandava brothers, on the one hand, and their cousins, on the other, the Kaurava brothers, on the other, all descendants of Bharata, son of King Dasyanta and Sakuntala.
Bharata was the common ancestor of the two clans that are now fighting when they report -Pandavas and Kauravas. So the Mahabharata is considered as the history of India.

The story begins with the impossibility that Dhritarashtra, the eldest son of Vichittravirya, the ruler of Hastinapura and the father of Kauravas, inherit the throne because of blindness. As a result, his younger brother Pandu (father of Pandavas) became the new ruler of Hastinapuria.

Because of a Pandu curse he would die if he had sexual relations and therefore was not able to have children without risking his own life. After being cursed by Kindama, the king retreats to the forest, and his blind brother becomes the new king.

Pandu’s first wife, Kunti, prays to the gods that she can be impregnated by them so that she can carry children for Pandu. Her prayers answer, and she carries three sons – Yudhishtira (born of Dharma), Bhima (born of Vayu) and Arjuna (born of Indra).
Pandu’s second wife, Madri, also gave birth to children through the process. His two sons were twins Nakula and Sahadeva (born of Ashvins).
On the other hand, Dhritarashtra and his wife, Gandhari, have 100 sons, Kauravas and a daughter.

When Pandu and Madri have sexual relations, the first dies from the curse, and the second kills Sati in remorse, leaving Kunti and the five young boys to fend for themselves. The pandavas and their mother return to Hastinapura, and the boys, along with their 100 cousins, were entrusted to a teacher, Kripa. Later, they will also be educated by the Drone. A bitter rivalry soon developed between Pandavas and Kauravas, resulting in the exile of the first, not once, but twice.

After their second exile, the Pandavasii prepared for war against their cousins. The emissaries were sent to Kauravas to demand the return of Indraprastha, the land granted by Dhritarashtra and developed by Pandavas, but lost to Kauravas during a dice game.
The attempt to resolve the problem peacefully was a failure, even though Krishna, an avatar of Visnu and a maternal cousin of the Pandavas, went on a mission himself.

As a result, the Kurukshetra War broke out. Seeing loved ones on the opposite side, Arjuna plans to give up the fight. Arjuna asks Krishna, who was his servant, to take him back, and Visnu’s avatar begins a philosophical discourse that exposes the impermanence of life, the importance of fulfilling one’s duty and keeping it on the path of justice.

At the end of the war, the Pandavas emerge victorious, although the losses on both sides are almost total. War, however, is not the end of the epic.

The Mahabharata continues to recount that the Pandavasii became rulers of Hastinapura and Indraprastha, and to Janmejaya, a great-grandson of Arjuna.

The whole epic was recited by Vaishamstayan, a disciple of Vyasa during a snake offering

Here is a grate that is part of the philosophical poem BHAGAVAD – GITA, included in the book VI – of The Mahabharata.

Arjuna, one of the 5 sons of King Pandu, preparing for battle with King Dhrtarastra, the father of the Kauravi, dialogues with the god Krsna who joined Arjun leading his chariot into battle.

This dialogue is reported to Dhrtarastra by Sanjaya, the king’s chariot leader.
Sanjaya was endowed with the grace to hear this dialogue at a distance:

Prtha’s son then saw how they were sitting in both
parents, great-grandparents, teachers, uncles, siblings, children, grandchildren
and ortaci, in-laws and friends.

Kunti’s son seeing all his relatives lined up, in
disconcerting, grieving talk:

Arjuna said:
Looking at my nation, a Krsna, gathered eager to fight,
My feet soften, my mouth dries

Through my body I pass a shudder, my hair rises, (bow),
The gandiva escapes from my hand and my skin burns;

I can’t keep on my feet, my mind is dissipating, and the signs,
o Kresava, I see them opposing;

And I don’t see what good it would be for to kill my relatives in battle;
I do not want success, o Krsna, neither reign nor pleasures

What we are good at, o Govinds, what we are good at
joys or even life ?

those for whom we desire the reign, the joys and the pleasures, here they are, standing
(ready to) fight, giving up life and wealth;

– – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – –

Even if they do not see, with their minds prey to passion,
the sin of destroying your family
and the sin of attacking the friend,

How can we not know how to stop this sin,
o, Janardana, we who know what is the sin of destroying your

Leave a Comment

Your email address will not be published. Required fields are marked *

This site uses Akismet to reduce spam. Learn how your comment data is processed.

Scroll to Top