This is Book 2 (Sabha Parva) of the Mahabharata, covering the following events:

Construction of the Assembly Hall #

Maya Danava builds a magnificent palace/assembly hall for the Pandavas in gratitude for being saved by Arjuna.

There is a Royal Assembly #

Kings and dignitaries visit the Pandavas’ new assembly hall. Narada describes the assembly halls of various gods and celestial beings in way too much detail, fucking hell!!

The Rajasuya Sacrifice #

(A ceremonial sacrifice affirms a king’s sovereignty and his rightful claim to the throne).

Yudhishthira performs the Rajasuya sacrifice to establish himself as emperor. Krsna then kills Shishupala who had opposed Yudhishthira’s authority and insulted Krsna. Not very nice! Another dick move by Krsna.

One hundred and one times? Really? Yeah, because “one hundred times is cool, but so help me god, if he insults me another…” Real nice guy. Then he proceeds to eat his soul. He becomes part of the all-knowing all-everything superstar dream team god. But if he knew so much and was in everything before, then how the hell does it make sense that he just now becomes a part of him?

The chief of the Yadus, that slayer of all foes, in anger, instantly cut off the head of the ruler of Chedi by means of his discus.

The Game of Dice—Where the Drama Begins #

Duryodhana challenges the Pandavas to a game of dice. Shakuni plays on Duryodhana’s behalf against Yudhishthira. Yudhishthira loses everything including his kingdom, brothers, and himself. Crazy game of dice, note to self don’t play dice!

Draupadi is humiliated in the assembly hall. The Pandavas are forced into exile for 13 years as per the terms of the final game.

The Mahabharta ends with the Pandavas in exile, while others including Vidura warn Dhritarashtra about the consequences of what this event will have for the Kuru dynasty. Setting up the conflicts for the rest of the story.

The Mahabharata story show how pride, gambling, and humiliation set the stage for the war between the Pandavas and Kauravas. Is this the origin story for the Gita? did I miss something?

The Public Humiliation of Draupadi #

Where:

• She is dragged into court during her menstrual period
• Dushasana attempts to disrobe her
• The Pandavas are unable to defend her due to being bound by their loss
• Krishna miraculously protects her honor through divine intervention

The vows of vengeance #

• Bhima vows to drink Dushasana’s blood
• Draupadi vows not to tie her hair until it is washed in Dushasana’s blood
• The Pandavas are forced into 13 years of exile

Interesting Philosophical Parallels Between the Mahabharta and Stoic Philosophy #

Fate and Acceptance #

When losing everything, Yudhishthira displays a Stoic acceptance similar to Marcus Aurelius’s teachings about accepting what cannot be changed. “…thou has lost much wealth of the Pandavas. If thou hast still anything that thou hast not yet lost to us, O son of Kunti, tell us what it is!”

Yudhishthira said,—“O son of Suvala, this my vast wealth of pearls of great value, procured from the ocean by churning it (of old), so beautiful and decked with pure gold… this, O king, is my stake. I have my city, the country, land, the wealth of all dwelling therein except of the Brahmanas, and all those persons themselves except Brahmanas still remaining to me. These princes here, O king, who look resplendent in their ornaments and their earrings and Nishkas and all the royal ornaments on their persons are now my wealth. I alone, the eldest of all my brothers and dear unto them, am still unwon. Won by thee, I will do what he that is won will have to do. With Draupadi as stake, who is neither short nor tall, neither spare nor corpulent, and who is possessed of blue curly locks, I will now play with thee.”

Multiple characters acknowledge that certain events are destined/fated, reflecting the Stoic concept of amor fati (love of fate)

Virtue and Character #

Like Stoicism’s emphasis on virtue as the highest good, the story repeatedly stresses the importance of dharma (duty/righteousness) over material possessions.

Yudhishthira, like the ideal Stoic, he tries to maintain his composure and ethical behavior even in extreme circumstances.

When warned about the dice game, he goes out of duty: “O Kshatta, though I know that this depends on chance, yet I cannot refuse when challenged to play. If the stake is laid, it must be accepted by one that would maintain his reputation.”

When losing everything, he maintains his composure and sense of duty:

These my brothers are ever observant of duty, and they are my eyes. And I am always pleased with them, and they are always loyal to me. Therefore, tied by the bonds of virtue, let these thy brothers go.

In defeat, he still follows dharma and proper conduct:

Though persecuted by thy sons and robbed of his kingdom and wealth the mind of the wise king Yudhishthira the just hath not yet deviated from the path of virtue.

His ethical response when going into exile:

O king, thou art our master. Command us as to what we shall do. O Bharata, we desire to remain always in obedience to thee.

When Vidura praises Yudhishthira’s character even in defeat:

King Yudhishthira is always kind, O Bharata, to thy children. Though deprived (of his kingdom and possessions) by foul means, filled with wrath as he is, he doth not open eyes. “I should not burn the people by looking at them with angry eyes,"—thinking so, the royal son of Pandu goeth covering his face.

The Costs #

His very virtues of honesty and obligation are exploited by Shakuni in the game, leading to catastrophic consequences for his family. Creates an interesting tension between absolute adherence to ethical principles versus practical wisdom.

Control Over Emotions #

Vidura’s advice mirrors Stoic teachings about controlling emotional reactions

It contrasts those who can control their passions (like Yudhishthira) with those who cannot (like Duryodhana)

External Vs. Internal Goods #

Similar to Stoic philosophy’s distinction between external and internal goods, the Mahabharta shows how material wealth and kingdom (externals) are less important than virtue and honor (internals). … Can be difficult to obtain or manifest.

Controlling anger and maintaining peace: “They are the best of men that remember not the acts of hostility of their foes; that behold only the merits, not the faults, of their enemies; and that never enter into hostilities themselves.”

Not letting emotions control behavior:

The good, besides, do good unto others without expectation of any good, in return. O Yudhishthira, it is only the worst of men that utter harsh words in quarreling; while they that are indifferent reply to such when spoken by others. But they that are good and wise never think of or recapitulate such harsh words, little caring whether these may or may not have been uttered by their foes.

Maintaining rational thought despite circumstances:

Those used to handling weapons say that a weapon is not simply an instrument that cuts but is a means, whether covert or overt, that can defeat a foe… He that paineth another is, O king, to be regarded a foe by him that is pained.

A predominantly Stoic warning about the dangers of unchecked emotions:

Discontent is the root of prosperity. Therefore, O king, I desire to be discontented. Nobody should be attached to wealth and affluence, for the wealth that hath been earned and hoarded may be plundered.

His advice to Dhritarashtra about controlling destructive emotions:

When Duryodhana was born, Vidura of great intelligence had said, “It is well to send this disgrace of the race to the other world… Take this to heart, O king of the Kurus. O Bharata, sink not, for thy own fault, into an ocean of calamity.”

Natural Order #

The cosmic order described, in Narada’s descriptions of divine assemblies, reflects Stoic ideas about a rational universe governed by natural laws.

Contemplate how everything in nature is constantly changing and evolving
—Marcus Aurelius

The order of Indra’s assembly shows divine hierarchy:

And the illustrious deity of a hundred sacrifices is daily waited upon, O monarch, in that assembly by the Marutas in a body, each leading the life of a householder in the bosom of his family… And Parasara and Parvata and Savarni and Galava; and Sankha, and the Muni, Gaursiras… And those kings of the earth brought jewels and gems unto this sacrifice.

The assembly of Yama (god of dharma/justice) reflects cosmic law and order:

Bright as burnished gold, that assembly house, O monarch, covers an area of much more than a hundred yojanas. Possessed of the splendour of the sun, it yieldeth everything that one may desire… And all kinds of enjoyable articles, as also of sweet, juicy, agreeable, and delicious edibles…

Varuna’s assembly shows governance of natural elements:

And, O king, there are also the four oceans, the river Bhagirathee, the Kalindi, the Vidisa, the Venwa, the Narmada of rapid current… having brought such tribute, kings with jewels and gems of various kinds.

Most significantly, Brahma’s assembly represents the supreme cosmic order:

The Mantras (of the Sama Veda), the special Mantras (of the same Veda); (the rites of) Harimat and Vasumat, the Adityas with Indra, the two Agnis mentioned by name (viz. Agnisoma and Indragni), the Marutas, Viswakarman, and the Vasus…all in their personified forms, O king, and many others too numerous to mention, attend all upon Brahma in that assembly.

Self-Control and Restraint #

Interesting…. Bhima’s struggle to control his anger despite extreme provocation parallels Stoic teachings about self-restraint

First say to yourself what you would be; and then do what you have to do.
—Epictetus

The consequences of failing to control desires (as shown through Duryodhana’s gambling obsession) align with Stoic warnings about unchecked passions.

His initial restraint during Draupadi’s humiliation:

And thereupon the heart of Bhima, already filled with wrath, burnt hotter at the sight. But obedient to the king and bound by the tie of virtue and duty, burning everything with his eyes inflamed by anger, he said, “O king, I cannot be angry at these words…”

His rage barely contained:

O monarch, as the heart of Bhima, filled with wrath at the sight of Krishna dragged in the assembly… Burning with rage the mighty Bhima, in fact, although repeatedly urged by his brothers to go on, said not a word. But smothering his wrath…

His vows of vengeance despite being restrained by duty:

Wretch! thou actest sinfully in thus seeking to create disunion amongst us who are all of one heart, disregarding morality.

When he finally expresses his rage:

“I will break that thigh of thine in the great conflict. Therefore, O Duryodhana, take my words to thy heart. Let them sink deep into thy mind!”… And sparkles of fire began to be emitted from every organ of sense of Bhima filled with wrath, like those that come out of every crack and orifice in the body of a blazing tree.

The tension between duty and rage:

And beholding Bhima of terrible prowess in great affliction, sighing like a snake and repeatedly fainting from excess of grief… bound by his tie to virtue and the truth.

Duty Despite Adversity #

The Pandavas’ commitment to fulfilling their promises despite extreme hardship reflects the Stoic emphasis on doing one’s duty regardless of circumstances

In the meantime, cling tooth and nail to the following rule: not to give in to adversity, not to trust prosperity, and always take full note of fortune’s habit of behaving just as she pleases. Whatever you have been expecting for some time comes as less of a shock.
—Seneca

Yudhishthira’s initial acceptance of the dice game challenge despite knowing the danger:

How can, O Sakuni, a king like me, always observant of the uses of his own order, refuse, when summoned to dice? Therefore I play with thee.

His adherence to the terms of defeat:

O Bharata, the sons of Pandu are ever observant of virtue, and they are, O bull of the Bharata race, engaged in doing good to all creatures. For my sake, these mighty warriors will certainly destroy themselves, their virtues diminished by the shame of poverty.

When accepting exile:

O king, thou art our master. Command us as to what we shall do. O Bharata, we desire to remain always in obedience to thee… And, O child, having done this, that master of all creatures hath pleased me in every respect.

The collective commitment to their word:

The sons of Pandu are always true to their promises. They will certainly, when the time comes, do what they have said.

Krishna praising their adherence to duty:

The Pandavas, O chief of men, will never act otherwise. They have never spoken untruth in the past, nor will they ever speak untruth in the future.

I find that these parallels are even more interesting given that Stoicism and ancient Indian philosophy developed independently, suggesting some universal human insights about virtue, self-control, and acceptance of fate. Is this a human genetic trait perhaps?