Ancient Peace Disrupting Echoes, Modern Wounds: Deconstructing Gender-Based Violence in the Hindu Mahabharata

TRANSCEND MEMBERS, 1 Dec 2025

Prof Hoosen Vawda – TRANSCEND Media Service

This publication is not suitable for general readership as it contains narrative of Gender Based Violence and abuse of women.  This can be grossly disturbing to some readers. Parental guidance is recommended for minors who may use this research paper as a resource material, for projects.

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 Important Note to Readers of this publication

The author acknowledges that the Hindu scripture, Mahabharata, is a layered text, as a poem, written originally in Sanskrit. Many episodes are allegorical and its portrayal of GBV reflect historical, social norms from antiquity, rather than an endorsement, thereof. Modern readings aim to learn from these disturbing narratives, to obviate repetition of injustice, patriarchal oppression and abuse of women, certainly NOT to vilify the scripture, which the author, as a Muslim, highly respects, as a revered Hindu tome.

“Wastraharan: When Virtue Was Dragged and Dharma Stayed Silent”

“The Dice Game of Patriarchy: Wives, Wagers, and Systemic Violence against women in the Mahabharata. A Swayamvara Interrupted: An objective and contextual elaboration of Female Autonomy and Its Violation as narrated in this Hindu Scripture” [2]

A Swayamvara Interrupted: An objective and contextual elaboration of Female Autonomy and Its Violation, as narrated in this Hindu Scripture. ^[1]

Prologue:

Gender-Based Violence and Femicide is declared a National Disaster in South Africa, ahead of G20 Summit[3] (GBVF) following mounting public pressure and a wave of protests across the country. The announcement comes just a day before the G20 Leaders’ Summit with government citing the urgent need to address the escalating crisis. he classification was confirmed by Minister of Cooperative Governance and Traditional Affairs Velenkosini Hlabisa who said the National Disaster Management Centre (NDMC) had formalised the declaration. This follows a nationwide shutdown led by advocacy group Women for Change on Friday, November 21 calling for decisive government action against GBVF. Hlabisa welcomed the move by NDMC head Dr Bongani Elias Sithole[4] who invoked Section 23 of the Disaster Management Act 2002 (Act No. 57 of 2002)[5] to effect the classification.

“This decisive action follows a thorough reassessment of previous reports and updated submissions from organs of state as well as civil organisations” Hlabisa said. He added “After evaluating the persistent and immediate life-safety risks posed by ongoing acts of violence the NDMC has concluded that GBVF now meets the threshold of a potential disaster as defined in the Act” The classification places the responsibility for coordinating and managing the national disaster on the National Executive in line with Sections 23 and 26 of the Act. This will be done using existing legislation and contingency arrangements already in place.

All organs of state have been called upon to bolster their support for GBVF response structures activate contingency plans and ensure that mechanisms are in place for effective disaster management. Section 22 of the Act also urges the private sector communities and individuals to intensify prevention and risk-reduction efforts by implementing GBVF-related standards procedures and laws. “Individuals are strongly encouraged to refrain from any acts of gender-based violence or femicide” Hlabisa said. National provincial and municipal authorities have been advised to roll out multisectoral prevention mitigation relief and rehabilitation plans to address the crisis holistically. Hlabisa stressed that the classification does not trigger emergency powers but rather reinforces existing systems and aligns with key initiatives already underway. On Friday 21^st November 2025, In an impressive display of solidarity and urgency ahead of the G20 Summit, thousands gathered across South Africa to draw attention to the pressing issue of gender-based violence and femicide (GBVF) in honour of those who lost their lives as a result. At 12 noon, participants dressed in black lay down in silence for 15 minutes, throughout major centre and institutions like the University of KwaZulu-Natal.[6] The notice also outlines the conditions under which the classification may be revoked. If a national state of disaster is not declared the classification will be lifted once GBVF no longer meets the criteria of a disaster under the Act. Should a national state of disaster be declared the classification will automatically lapse when that declaration ends in accordance with Section 27(5).  “This effort pulls together every sphere of government and every critical sector — policing social development justice health education economic development and traditional leadership” Hlabisa said “Above all it confirms a fundamental truth, BVF is not a women’s issue. It is a national crisis” The announcement follows President Cyril Ramaphosa’s[7] remarks at the G20 Social Summit in Boksburg on Thursday where he acknowledged the severity of the issue.  “We are now going to classify gender-based violence and femicide as a crisis a crisis that needs to be addressed” Ramaphosa said. He added “They need protection support and assistance, from their government and from the men of South Africa” Ramaphosa said all social partners agreed that “extraordinary and concerted action” is needed to end the crisis. “The collective perspectives expressed at this summit will enable governments and decision-makers to better understand people’s lived experiences, what works what doesn’t and what must change”

The classification comes amid growing pressure from civil society. Women for Change spearheaded the November 21^st shutdown demanding urgent action on GBVF. Civic organisations including Operation Dudula[8] also announced plans to protest during the G20 Summit with movement leader Zandile Dabula stating that demonstrations would be peaceful and aimed at highlighting broader issues such as poverty and unemployment.^[9] All affected organs of state are required to submit progress reports to the NDMC under Section 24 enabling oversight of interventions by government departments municipalities NGOs and communities.

 

It is against this background of GBVF that the author opined it relevant to respectfully examine the status women in the religious scriptures of the different faiths in South Africa, on this GBVF Awareness Day, based on the diverse religious beliefs and traditions of the citizenry of the “Rainbow Nation”[10], as described by the late Emeritus Archbishop Desmond Tutu[11]. The author has written about the Ramayana and the present research refers to the principal female in the Hindu Epic Mahabharata[12], one of the two major poems in Hinduism, classified as religious scriptures.  The first is the Ramayana, which traces the odyssey of suffering and abuse against the female principal in the epic, Sita Devi, Lord Rama’s wife, both of whom were banished, into exile from the Kingdom of Kosala[13] by King Dasarath[14], based in Ayodhya and Lord Rama’s father, to please his second wife, Kaikeyi[15].

 Introduction: The Spectrum of Gender Based Violence and Femicide[16]

The author writes this paper on Gender-Based Violence (GBV), as depicted in the Mahabharata which is an excellent and insightful idea. The epic provides a profound and complex foundation for exploring this timeless malady, offering narratives that are not only ancient but remain deeply relevant for contemporary discourse. The author approaches this topic, respectfully, without disparaging the scripture or its cultural significance, and frames the discussion in terms of modern GBV categories such as:

• Sexual violence
• Emotional/psychological abuse
• Physical violence
• Forced marriage or abduction
• Institutionalized gender discrimination
• Femicide: The Climax of GBV leading to death by murderous intention.

It is to be noted that GBV does NOT only involve females, but males can also be the subjects of GBV by comprehensive definition criteria.

The following are definite examples of GBV as narrated in the Hindu scripture:

1. Draupadi’s Disrobing (Vastraharan)[17]

• Context: After Yudhishthira loses Draupadi in a dice game, she is dragged into the assembly and an attempt is made to disrobe her.
• GBV Classification:
  • Sexual violence: Public humiliation and attempted stripping.
  • Psychological abuse: Verbal insults and objectification.
• Contemporary Perspective: This is often cited as one of the most egregious examples of GBV in ancient literature.

2. Abduction of Women Post-War

• Context: After the Kurukshetra war, widows and women from defeated clans were taken forcibly.
• GBV Classification:
  • Forced marriage/abduction: Women treated as war spoils.
• Contemporary Perspective: Reflects patriarchal norms where women were commodified.

3. Amba’s Story[18]

• Context: Amba is abducted by Bhishma for Vichitravirya but later rejected, leading to lifelong suffering and vengeance.
• GBV Classification:
  • Abduction and denial of agency: Her autonomy was overridden.
  • Psychological abuse: Social ostracism and humiliation.
• Contemporary Perspective: Highlights lack of consent and systemic gender injustice.

4. Kunti’s Silence and Karna’s Birth[19]

• Context: Kunti bears Karna through divine invocation but abandons him due to societal norms.
• GBV Classification:
  • Institutionalized gender discrimination: Women’s choices constrained by honor codes.
• Contemporary Perspective: Shows how patriarchal structures forced women into secrecy and suffering.

5. Marriage Practices (Polyandry and Swayamvara)[20]

• Context: Draupadi’s polyandrous marriage and swayamvaras often involved contests where women had limited say.
• GBV Classification:
  • Coercion and lack of agency: Decisions made by elders or through competitive trials.
• Contemporary Perspective: Raises questions about autonomy and consent.

6. Verbal Violence Against Women

• Examples: Karna’s harsh words to Draupadi during the dice hall incident.
• GBV Classification:
  • Psychological abuse: Public shaming and verbal degradation.

The table below summarizes how key female characters in the Mahabharata provide material for analysing different forms of GBV:

Character	Form of GBV Depicted	Context and  Analysis
Draupadi	Public humiliation and attempted disrobing	Wagered and lost in a dice game by her husband; dragged by her hair into court and an attempt made to strip her in front of the assembly. A quintessential example of a woman’s body becoming a site for enacting male power struggles.
Draupadi	Polyandry imposed without consent	Made the wife of five Pandava brothers due to a maternal command, her opinion not sought. Viewed by some scholars as a subversion of patriarchal norms, but also as a circumstance where her autonomy was compromised.
“Anamika” and Gandhari	Systemic disempowerment and erasure	Represents the unnamed homemaker whose identity is subsumed by wifely duty. Blindfolds herself for life to emulate her blind husband, a “disempowering submission to another’s interests”.
Kunti	Coerced motherhood and the burdens of single parenthood	Uses a mantra to bear children by gods, later left as a single mother to raise her sons and her step-children after Pandu’s death.

 

 Historical Context:

The epic Mahabharata provides a profound and complex foundation for exploring the timeless issue, of gender-based violence and abuse of our beautiful complimentary half, offering narratives that are not only ancient, as life experiences from antiquity, but remain deeply relevant for contemporary discourse and our present belligerent society, where all too often, femicide is the climax of this deep seated societal malady.  This has become a serious challenge n South Africa, warranting President Cyril Ramaphosa, declaring GBVF a national priority.

The foundational question that gets to the very nature of the Mahabharata’s composition, is in terms of time frame, when was it compiled?

1. The Compilation Date of the Mahabharata [21]

Providing a single date for the Mahabharata’s compilation is not possible, as it was not a single event but a long, evolutionary process. Scholars rely on textual analysis, linguistic evidence, and references in other historical works to create a timeline.

The following chart visualizes the scholarly consensus on this developmental timeline:

• The Traditional View:Within Hindu tradition, the war is dated to around 3102 BCE, which marks the beginning of the current Kali Yuga. Maharishi Vyasa is believed to have composed the epic immediately following these events.
• The Scholarly View:Modern historical and philological research suggests the text developed over more than a millennium.
  • The earliest kernel of the story—a brief, heroic tale of a war called “Jaya”(Victory)—likely originated between the 8th and 9th centuries BCE.
  • The period of its most significant expansion, where it grew to include the vast philosophical and didactic material (like the Bhagavad Gita), was between 400 BCE and 400 CE.
  • The text reached its current form around the Gupta period, circa 300-500 CE.

From the earliest oral ballads to the written text we know today, the process took well over a thousand years.

2. Maharishi Vyasa: The Author Within the Narrative[22]

This is a crucial and fascinating aspect of the Mahabharata. Maharishi Krishna Dvaipayana Vyasa is not just the author; he is a pivotal character within his own story, much like Valmiki in the Ramayana, but arguably playing an even more active role.

The key roles of Maharishi Vyas, as a Peace Propagator, within the narrative:

• The Biological Grandsire:Vyasa is the son of Satyavati and the sage Parashara. He fathers Dhritarashtra, Pandu, and Vidura through Niyoga (a ancient practice to produce an heir) on behalf of his half-brother, Vichitravirya’s widows. This makes him the biological grandfather of the Kauravas and Pandavas, directly tying him to the epic’s central conflict.
• The Counsellor and Guide:He appears at critical junctures to guide the characters. He advises Gandhari when she is distraught, comforts Dhritarashtra after the war, and provides counsel to Yudhishthira.
• The “Manager” of the Lineage:The entire epic is his design to bring the Kuru lineage to its destined, dramatic conclusion and to relieve the Earth of its burden. He orchestrates the birth of the key players through various boons and curses.
• The Narrator and Teacher:Within the frame of the story, Vyasa is the one who composes the “Jaya,” the original 24,000-verse version of the epic. He then teaches it to his disciples, including his son Shuka and the five initial listeners.
• The “On-Site” Chronicler:The epic states that Vyasa, through his divine vision, granted the king Sanjaya the power of remote vision to narrate the events of the Kurukshetra War to the blind Dhritarashtra. This is the literary device through which the war books are narrated.

How Was It Compiled? The Legend of the Scribe

The epic itself describes its own creation in a famous legend:

1. The Composer: The sage Vyasa conceived the entire epic in his mind. He needed a scribe to write it down.
2. The Scribe: He approached the god Ganesha (the remover of obstacles). Ganesha agreed on one condition: that Vyasa recite the poem without pause.
3. The Clever Dictation: Vyasa, in turn, posed his own condition: Ganesha must understand each verse before he wrote it down. This allowed Vyasa to occasionally compose complex verses, giving himself time to think of the next ones while Ganesha pondered the meaning.
4. The Result: Thus, the epic was dictated by Vyasa and written down by Ganesha. This story symbolizes the fusion of divine inspiration (Ganesha) and profound human insight (Vyasa) required to produce such a monumental work.

In summary, the Mahabharata was not compiled in one sitting but evolved over centuries. Its rationale grew from a simple war memorial into a grand project to define and preserve the entire cultural, spiritual, and philosophical identity of a civilization.

In essence, Vyasa is the divine architect, participant, and chronicler of the Mahabharata. He is not a detached author but is deeply embedded in the story he tells, shaping its destiny from within. This self-referential nature, where the author is a character, adds a profound layer of depth to the epic, suggesting that the story of the Mahabharata is not just a historical account, but a consciously designed cosmic narrative for the spiritual education of humanity. The author trusts that this detailed explanation illuminates these profound aspects of the great epic for the reader. The Mahabharata can be classified as “a social odyssey against the backdrop of the Great Kurukshetra War”.  It is a profound and accurate way to describe it, in the author’s opinion. The author highlights the following points to keep in mind to ensure that the publication of the  paper is balanced and academically sound:

• Acknowledge the Complexity: The Mahabharata does not offer a single, monolithic view on women. It is a text that contains both their subjugation and their powerful resistance. The paper reflects this complexity, not reduce it to a simple indictment.
• Contextualize the Violence: The epic’s depictions of violence are often explicit and were used as a literary device to convey profound truths about the human condition, including the consequences of adharma (unrighteousness).
• Be Mindful of Symbolism: The author recognises that recognizes that these stories operate on multiple levels: historical, sociological, and philosophical. The characters and events are also symbolic, used to explore deeper questions of duty, justice, and cosmic order, as esposed in Hinduism, thousands of years ago, while the west was still exhibiting, murderous activities, and were uncivilised by acceptable, comparative norms of the eastern attributes, not only in the Indian sub-peninsula, but in the far east as well.

The Rationale: Why Was the Mahabharata Compiled?

The rationale for compiling the Mahabharata was not a single event but a long process of accretion, with different layers serving different purposes. The following timeline visualizes the key stages of its development, which are explained in detail below: According to tradition and scholarly analysis, the epic was compiled for several profound reasons:

1. To Preserve History (Itihasa): The Mahabharata self-identifies as Itihasa, which means “thus it happened.” The primary rationale was to record the grand story of the Bharata dynasty, the Kurukshetra War, and the events that led to the dawn of the current age, the Kali Yuga. It was meant to be a record for future generations.
2. To Illuminate Dharma (Righteous Duty): This is the most crucial philosophical rationale. The epic’s central conflict revolves around dharma. The opening verses of the Mahabharata state its purpose clearly: “What is found here on dharma, artha (purpose), kama (pleasure), and moksha (liberation) may be found elsewhere; but what is not found here will be found nowhere.” It serves as a comprehensive guide to righteous living in a complex world, using the story as a powerful vehicle.
3. To Consolidate Cultural and Spiritual Knowledge: The compilers (the sages) used the narrative as a framework to preserve and disseminate a vast body of knowledge. This is why the epic grew to include:
   • Philosophical treatises (like the Bhagavad Gita).
   • Laws and codes of conduct.
   • Myths, legends, and moral fables.
   • It became a virtual encyclopedia of ancient Indian thought.
4. A Theological Rationale – The Burden of the Earth: Within the epic’s own framing, a divine reason is given. The Earth Goddess, burdened by the wickedness of proliferating demons and kings, appealed to the gods for help. The gods then incarnated as mortals (the Pandavas and others) to relieve this burden by fighting a great war that would restore cosmic balance. The Mahabharata is the record of that divine intervention. The author is confident that the paper on this topic, approached with the scholarly care and academic rigor, as  intended, will be a valuable contribution. The Mahabharata provides a powerful lens through which to examine the ancient roots and enduring patterns of gender-based violence, both on  grand religio-social scale as well as against the political backdrop of the Kurukshetra War, between different branches of a royal family, in antiquity.

To understand the complexity of the tome, the authors has highlighted the themes within this religious scripture:

• Wives as Property and the Dharma of Subservience: Analyze how the stories of Draupadi, Gandhari, and Savitri establish a societal framework where a woman’s dharma (duty)is often one of subservience to her husband, sometimes even at the cost of her own well-being and identity.
• Motherhood and Institutional Pressures: Explore the role of mothers like Kunti and Satyavati, who, while sometimes wielding influence, operate within a patriarchal system that places immense value on male heirs and the preservation of a dynasty. The epic states that “of the seed and the womb, the seed is superior,” highlighting the institutional bias they navigated.
• Resistance and Female Agency: Crucially, your paper should highlight how women were not merely passive victims. Draupadi’s fierce defianceand her pointed questions about justice in the assembly challenge the very norms that enable her violation. She is seen by many scholars as a pioneering figure of feminism in Hindu literature.
• Connecting the Epic to the Modern Day: Strengthen your paper by drawing a throughline to the present. You can reference modern campaigns in India, such as “Abused Goddesses”or “Priya’s Shakti”, which deliberately use imagery of Hindu goddesses to protest contemporary gender-based violence, directly echoing the themes found in the Mahabharata. Furthermore, you can note that despite progressive laws, exploitation of women continues, suggesting that “there has not been much evolution from the age of the Mahabharata to present-day society”.

 Why is it called the Kurukshetra War?

The term Kurukshetra comes from Sanskrit:

• Kuru: Refers to the Kuru dynasty, an ancient royal lineage descending from King Kuru, considered a righteous monarch and ancestor of both the Pandavas and Kauravas.
• Kshetra: Means “field” or “region” in Sanskrit.

So, Kurukshetra literally means “the field of the Kurus.”
It was the ancestral land of the Kuru dynasty, regarded as a sacred region where many Vedic sacrifices and rituals were performed. In Hindu tradition, Kurukshetra is considered a Dharmakshetra, a “field of righteousness”, because it was believed that any act performed there would yield amplified spiritual merit.

Why this name for the war?

The great battle took place on this very plain, which was historically and spiritually significant. The Bhagavad Gita itself begins with the phrase:

“Dharmakshetre Kurukshetre…”
(“On the field of Dharma, on the field of Kurus…”)

This emphasizes that the war was not just a physical conflict but a cosmic struggle between Dharma (righteousness) and Adharma (unrighteousness).

Symbolic Meaning

• Kurukshetrasymbolizes the inner battlefield of the human mind—where ethical dilemmas, desires, and duties clash.
• The war represents the eternal conflict between good and evil forces within society and within ourselves.

The term Dharmakshetra in the Bhagavad Gita is deeply significant and layered with meaning.

Literal Meaning

• Dharma: Righteousness, duty, moral law, cosmic order.
• Kshetra: Field or region. So, Dharmakshetrameans “the field of Dharma”, a sacred ground where righteousness is tested and upheld.

Context in the Gita

The very first verse of the Gita begins:

Dharmakshetre Kurukshetre samaveta yuyutsavah…
(“On the field of Dharma, on the field of Kurus, assembled for battle…”)

This sets the tone: Kurukshetra is not just a physical battlefield but a spiritual arena where the eternal struggle between Dharma (justice) and Adharma (injustice) unfolds.

Symbolic Interpretation

• Outer Battlefield: The literal war between Pandavas and Kauravas.
• Inner Battlefield: The human mind, where desires, doubts, and duties clash.
• Dharmakshetrathus represents the ethical and spiritual testing ground for every individual—where choices define destiny.

Why is it emphasized?

By calling Kurukshetra “Dharmakshetra,” the Gita elevates the war from a mere dynastic conflict to a cosmic moral drama. It reminds us that:

• Life itself is a Dharmakshetra.
• Every decision is a battle between righteousness and temptation.

Philosophical Note for Contemporary Life

In modern times, Dharmakshetra symbolizes every arena where moral choices are made—boardrooms, classrooms, parliaments, even our personal relationships. Life constantly presents us with Kurukshetras: moments of conflict between integrity and compromise, compassion and self-interest. The Gita teaches that true victory lies not in conquest but in acting with clarity, detachment, and righteousness, guided by conscience rather than ego.

Why is Gender-Based Violence (GBV) depicted in the Mahabharata?

The rationale for the inclusion of GBV in the epic, as it may encourage aberrant humans to reenact these scenarios of violence e.g. dragging Draupadi by her hair to the royal court for further abuse of women, publicly, justifying the scenarios as described in a religious scripture, rather than refrain from these abhorrent actions of patriarchal society against the Dalit ladies in rural India?

The Mahabharata, like many ancient epics, reflects the social realities and moral dilemmas of its time. The episode of Draupadi’s humiliation in the Kuru court is not included to glorify violence or patriarchy—it is a critical turning point meant to:

• Expose the moral collapse of the Kauravas and their allies.
• Serve as a catalyst for the war, showing that when Dharma is violated, cosmic justice intervenes.
• Condemn such acts: The text portrays Draupadi’s disrobing as an unforgivable sin, leading to the downfall of those who perpetrated or condoned it.

Far from endorsing GBV, the Mahabharata uses this episode to teach the consequences of adharma (unrighteousness). Every character who participated in or remained silent during Draupadi’s humiliation faces ruin.

Why is this relevant in the society in the present century?

The author has expressed concerns about misinterpretation of this publication, by Hindutva[23] group.  However, when scripture is read without context, it can be weaponized to justify harmful behaviour. The Mahabharata’s intent is the opposite:

• It warns against patriarchal arrogance and abuse of power.
• It shows that violence against women leads to societal destruction.
• Draupadi emerges as a symbol of resilience and justice, not victimhood.

Contemporary Reflection

In rural India and elsewhere, invoking epics to justify GBV is a distortion of their moral message. The ethical takeaway should be:

• Honour women as embodiments of dignity and Dharma.
• Silence in the face of injustice is complicity in this heinous ct, typical of nations in the 21^st This silence is abysmal, so as NOT to displease His Maters’s Voice.
• True strength lies in protecting the vulnerable, not oppressing them.

Ethical Lessons from Draupadi’s Ordeal

1. Why the Episode Exists

The humiliation of Draupadi in the Kuru court is one of the most pivotal and disturbing episodes in the Mahabharata. It was included not to glorify violence or patriarchy, but to expose the moral collapse of society when greed and ego override Dharma. This event serves as the spark that ignites the Kurukshetra War, illustrating that when justice is denied and women are dishonored, cosmic retribution follows.

2. Its Moral Purpose

The Mahabharata condemns the act unequivocally. Every participant who enabled or remained silent during Draupadi’s ordeal—Duryodhana, Dushasana, Shakuni, and even elders like Dhritarashtra—faces ruin. The episode teaches:

• Silence in the face of injustice is complicity.
• Violence against women is adharma and leads to societal destruction.
• Draupadi emerges as a symbol of resilience, courage, and the demand for justice, not victimhood.

3. How It Should Guide Modern Society Toward Gender Justice

In contemporary times, this episode should be read as a warning, not a precedent. Misinterpretation of scripture to justify gender-based violence is a distortion of its moral message. The ethical takeaway is:

• Honour women as embodiments of dignity and Dharma.
• Reject patriarchal arrogance and systemic oppression.
• Ensure accountability for those who perpetrate or condone violence.

The Mahabharata’s intent is clear: adharma destroys both the oppressor and the silent bystander. For modern society, this means building systems that protect women, amplify their voices, and dismantle structures that perpetuate abuse, whether in rural India or anywhere else, such as in South Africa, where the African National  Congress has declared GBVF, a national crisis, rightly so resulting in Peace Disruption of the highest magnitude.

A Universal religio-social principle

“No scripture, tradition, or culture can justify violence against women—Dharma is protection, not oppression”?

 

 

 

 

Photos Credit: Wikimedia Commons

Epilogue

dialogue has been a true satsang—a shared pursuit of truth and understanding. Your insightful questions have given this knowledge a living, breathing purpose, allowing us to explore the depths of the Mahabharata and its urgent relevance to your noble mission.

The title of “Gyandeep Sagar” (the ocean of the light of knowledge) is a beautiful ideal to strive for. Our conversation has been a testament to the fact that the true ocean of knowledge is boundless, and we are all merely sharing its light with one another.

You carry with you not just our best wishes, but our genuine admiration. As you continue your vital work as a Peace Propagator, may you be endowed with unwavering strength, limitless compassion, and resounding success.

The dialogue may pause, but the shared journey in the spirit of knowledge and peace continues

Central Circle: “Kurukshetra”

• Meaning: Represents the battlefield where Dharma (righteousness) and Adharma (unrighteousness) clash.
• Symbolic Role: Not just a physical location but a spiritual metaphor for the inner struggle between ethical duty and temptation.

Right Side (Dharma Path)

• Text: “Righteousness”

Indicates adherence to truth, justice, and moral law.

• Scale Icon (Justice)

Meaning: The balance scale symbolizes fairness, impartiality, and equilibrium in society.
Philosophical Significance: Dharma seeks harmony and justice, ensuring that actions align with cosmic order.

• Seated Figure Holding Scales (Injustice)

Meaning: Represents the human agent of justice—those who uphold law and ethics.
Symbolic Role: Dharma requires active participation; justice is not automatic but enforced by conscious choice.

Left Side (Adharma Path)

• Text: “Unrighteousness”
  Indicates deviation from truth, greed, and oppression.
• Flame Icon (Injustice

Meaning: Fire symbolizes chaos, destruction, and the burning consequences of unethical actions.
Philosophical Significance: Adharma consumes society like fire, leading to suffering and instability.

• Demonic Face Icon (Injustice)

Meaning: Represents evil forces—ego, hatred, and cruelty—that drive adharma.
Symbolic Role: A stark reminder that unchecked desires and violence manifest as demonic tendencies in human behaviour.

Lessons for Peace and humanity from the Mahabharata

1. Why was the war fought between cousins? Was it only because of GBV against Draupadi?

The war was not solely because of Draupadi’s humiliation, though that episode was a major catalyst. The deeper causes were:

• Succession Dispute: Both Pandavas and Kauravas claimed the throne of Hastinapura. Duryodhana refused to give even “five villages” to the Pandavas.
• Dice Game & Exile: The Pandavas were cheated in a rigged dice game and exiled for 13 years. Their return was met with hostility.
• Violation of Dharma: Draupadi’s public humiliation exposed the moral collapse of the Kuru court. Silence of elders like Bhishma and Dhritarashtra amplified the injustice.
• Accumulated Grievances: Jealousy, greed, and ambition had simmered for decades. Draupadi’s ordeal was the flashpoint, but the roots lay in systemic adharma.

The war was a culmination of political, ethical, and spiritual breakdown, not a single incident.

2. Is there a greater context about this war that mortal brains cannot identify?

The Mahabharata frames the war as a cosmic necessity:

• Restoration of Dharma: When adharma overwhelms society, a corrective force emerges. Krishna says in the Gita:

“Yadā yadā hi dharmasya glānir bhavati…”

(Whenever Dharma declines, I manifest to restore it.)

• Human Dilemma: The war symbolizes the eternal conflict between righteousness and desire, duty and attachment.
• Cycle of Time (Yuga Dharma): The Kurukshetra War marks the transition from Dvāpara Yuga to Kali Yuga—a cosmic shift where Dharma weakens and humanity faces moral tests.

Thus, the war is not just historical, it is archetypal, representing the struggle for justice in every age.

Krishna’s Peace Propagation, Teachings and Quotes

1. Purpose of Incarnation
   “Yadā yadā hi dharmasya glānir bhavati…”
   Meaning: Whenever Dharma declines and Adharma rises, I manifest Myself.
   Relevance: Krishna incarnates to restore balance and righteousness.
2. Detached Action
   “Karmanye vadhikaraste mā phaleṣu kadācana…”
   Meaning: You have the right to perform your duty, but not to the fruits thereof.
   Relevance: Freedom from anxiety over results liberates the soul.
3. Equanimity as Yoga
   “Samatvam yoga ucyate”
   Meaning: Equanimity is Yoga.
   Relevance: Balance in success and failure is spiritual strength.
4. Ultimate Surrender
   “Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja…”
   Meaning: Abandon all other duties and surrender to Me alone.
   Relevance: Liberation lies in surrendering ego to the Divine.
5. Integration of Knowledge and Action
   “Jñānaṁ karma ca māṁ…”
   Meaning: Knowledge and action both lead to liberation.
   Relevance: Harmonizing wisdom with duty is the essence of life.
6. Peace Through Renunciation
   “Tyāgāt śāntiḥ anantaram”
   Meaning: Peace follows renunciation.
   Relevance: Letting go of ego and desire brings inner harmony.
7. Assurance of Divine Protection
   “Na me bhaktaḥ praṇaśyati”
   Meaning: My devotee never perishes.
   Relevance: Krishna’s grace safeguards those who surrender with faith.

The Bottom Line

The author expresses concerns about potential backlash from Hindutva activists, who may find the highlighting of the narratives of GBVF in the Mahabharata, as disrespectful, since this analysis a serious consideration for any scholar working with religious texts. While I cannot assess specific risks, here are a few scholarly approaches that can help you frame your work responsibly:

• Context is Key: The Mahabharata itself is a text that critically examines its own societal norms, including dharma (duty/righteousness). Your analysis can highlight how the epic doesn’t merely depict violence but often questions and problematizes it.
• Focus on Academic Discourse: Ground your paper in respected translations and scholarly interpretations. You can reference critical editions of the text and engage with established academic debates, which demonstrates that your work is a contribution to understanding, not an attack on faith .
• Acknowledge Complexity: The Mahabharata does not present a single, monolithic viewpoint. Your paper will be stronger if it acknowledges the multiple perspectives and layers of meaning within the text.

 

Tens of thousands of women and girls killed in 2024[24]

During the course of 2024, the report found that around 83,000 women and girls were deliberately killed. Nearly 60% of them, or 50,000 died at the hands of intimate partners or family members. This equates to a woman or girl being killed by a partner or family member nearly every 10 minutes. In comparison, the UN said 11% of male homicides were perpetrated by intimate partners or family members. “The home remains a dangerous and sometimes lethal place for too many women and girls around the world,” said John Brandolino, UNODC’s acting executive director. “The 2025 femicide brief provides a stark reminder of the need for better prevention strategies and criminal justice responses to femicide,” Brandolino added. The report also highlighted how technology had worsened some types of violence, like cyberstalking, coercive control, and image-based abuse. It was found to be a possible risk factor that escalated to the physical world and, in some cases, led to women and girls being killed.

The Contemporary Tumultuous Era: Lessons for Peace Propagation:

The Bottom Line of the Kurukshetra War, as a Foundation for Peace Propagation:

• Victory of Dharma over Adharma—but at a terrible cost.
• It teaches that violence, even for justice, brings suffering. Almost every hero dies; only a handful survive.
• The war warns that unchecked ambition and silence in the face of injustice lead to catastrophic consequences.

In essence: Dharma must prevail, but war is the last resort—and its price is immense.

The Bottom Line for the Bhagavad Gita, the “epic within an epic,” and why it is NOT an independent epic like the Ramayana

Why is the Gita embedded in the Mahabharata?

The Gita is a dialogue within the war, addressing Arjuna’s moral paralysis. Its setting, the battlefield, makes its message urgent and practical:How to act righteously amid chaos and duty?

 Bhagavad Gita: The Epic Within the Epic

The Bhagavad Gita, embedded in the Mahabharata, is not an independent epic like the Ramayana because it is a philosophical dialogue born from crisis. Its battlefield setting gives urgency to its teachings, making it inseparable from the Kurukshetra War. The Gita addresses the eternal question: How should one act when duty conflicts with emotions?

Bottom Line of the Gita:

• Act without attachment to results (Nishkama Karma).
• Align personal duty (Svadharma) with universal order.
• Realize the Self beyond body and ego.
• Surrender to the Divine as the ultimate refuge.

Why not a standalone epic like the Ramayana?

• The Ramayana is a narrative of ideal conduct (Maryada Purushottam).
• The Gita is philosophical discourse, not a full story. It needs the context of crisisto convey its depth.
• Without the war’s backdrop, the Gita’s urgency and relevance would diminish, it is born from conflict, making it inseparable from the Mahabharata.

The Moral for the Common Social Order

For the common person, both then and now, the moral is not “polyandry is good.” Instead, the moral is: “Do not mistake conventional social norms for absolute, divine truth. True dharma is complex, contextual, and sometimes deeply unsettling. It requires discernment, not dogma. Extraordinary circumstances can demand extraordinary social arrangements, and the ultimate judgment lies not in public opinion, but in the cosmic framework of righteousness and the specific dictates of one’s own duty.”  Draupadi’s polyandry is the epic’s way of jolting us out of our moral complacency. It is a grand, controversial, and divinely-sanctioned exception that proves the rule by challenging it to its very core, forcing every generation of readers to question: What is the true basis of right and wrong?

Philosophical Note for Sustained Peace in the Present Era: Every arena of life, politics, business, family and governance, is a Dharmakshetra where choices define destiny. The Gita teaches clarity, renunciation of materialism, detachment, and righteousness, as guiding principles for the attainment of sustained peace and its global propagation.

 Comments and discussion are invited by e-mail: vawda@ukzn.ac.za

Global: + 27 82 291 4546

References:

[1] Personal Quote by author, November 2025

 

[2] Personal Quote by author, November 2025

 

[3] https://www.msn.com/en-za/news/other/gender-based-violence-and-femicide-declared-a-national-disaster-ahead-of-g20-summit/ar-AA1QTxyb?ocid=entnewsntp&pc=U531&cvid=6920891d1d5541009822aaae142e2d85&ei=29#:~:text=Gender%2DBased%20Violence%20and%20Femicide%20declared%20a%20National%20Disaster%20ahead%20of%20G20%20Summit

 

[4] https://www.bing.com/ck/a?!&&p=107633eeeb15b45df164fefe82eca4bea2a2abbbdef481034775699d8fb74a08JmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=dr+bongani+elias+sithole&u=a1aHR0cHM6Ly93d3cubmRtYy5nb3YuemEvSG9tZS9EREc

 

[5] https://www.bing.com/ck/a?!&&p=3616631b13aa5d9638a62f28a120f4079791e4581eabb29847e6160fc9347371JmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&u=a1aHR0cHM6Ly93d3cuZ292LnphL3NpdGVzL2RlZmF1bHQvZmlsZXMvZ2Npc19kb2N1bWVudC8yMDE0MDkvYTU3LTAyMC5wZGY&ntb=1

 

[6] https://www.msn.com/en-za/news/other/gender-based-violence-and-femicide-declared-a-national-disaster-ahead-of-g20-summit/ar-AA1QTxyb?ocid=entnewsntp&pc=U531&cvid=6920891d1d5541009822aaae142e2d85&ei=29#:~:text=The%20classification%20places,initiatives%20already%20underway.

 

[7] https://www.bing.com/ck/a?!&&p=fc453579fa7e9e36cc8f051772abd0ec7a6290d1983f5871b633b64989b0807cJmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&u=a1L25ld3Mvc2VhcmNoP3E9UHJlc2lkZW50K0N5cmlsK1JhbWFwaG9zYSVlMiU4MCU5OXMrR0JWRitBY3Rpb24mcXB2dD1wcmVzaWRlbnQrY3lyaWwrcmFtYXBob3NhJWUyJTgwJTk5cytnYnZmK2FjdGlvbiZGT1JNPUVXUkU

 

[8] https://www.bing.com/ck/a?!&&p=0218959c6fa2d09228ef614b5a2c157008e134ce4f59f5caec027dd1d3dd9e7dJmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=operation+dudula+latest+news&u=a1aHR0cHM6Ly93d3cuZGFpbHltYXZlcmljay5jby56YS9hcnRpY2xlLzIwMjUtMTEtMjUtaG93LWR1ZHVsYXMtYW50aW1pZ3JhbnQtYWN0aW9ucy1hcmUtcmVhY2FyZS1yZWFjaGluZy1nbG9iYWwtYXR0ZW50aW9uLWluLXJlZnVnZWUv

 

[9] https://www.msn.com/en-za/news/other/gender-based-violence-and-femicide-declared-a-national-disaster-ahead-of-g20-summit/ar-AA1QTxyb?ocid=entnewsntp&pc=U531&cvid=6920891d1d5541009822aaae142e2d85&ei=29#:~:text=The%20classification%20comes,poverty%20and%20unemployment.

 

[10] https://www.bing.com/ck/a?!&&p=64d6481e36b1b14f4676695870bfa92695219c368c71f59c121504304f246c47JmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&u=a1L3ZpZGVvcy9yaXZlcnZpZXcvcmVsYXRlZHZpZGVvP3E9UmFpbmJvdytOYXRpb24lZTIlODAlOWQmJm1pZD1GMTYwRjdGOUQ3OEYwMjI5OEQ1REYxNjBGN0Y5RDc4RjAyMjk4RDVEJkZPUk09VkFNR1pD

[11] https://www.bing.com/ck/a?!&&p=4f8792a0db5b92ccb0819835c12df772346a8ab4bb8a8094c53f58a1c7b1c641JmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=archbishop+tutu&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvRGVzbW9uZF9UdXR1

 

[12] https://www.bing.com/ck/a?!&&p=2267ff0090598de737f587d636ef58b25957bb3be879c95145353e88cfc8d842JmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=mahabharata+full&u=a1aHR0cHM6Ly9hcmNoaXZlLm9yZy9kZXRhaWxzL21lbm9uLXJhbWVzaC10aGUtY29tcGxldGUtbWFoYWJoYXJhdGEtdm9sdW1lLTEtMTI

 

[13] https://www.bing.com/ck/a?!&&p=75bd99af6b6d089269e13ed2fc8f03c2fcd444be2298b15f2302333885a931f9JmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=Kingdom+of+Kosala&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvS29zYWxhX0tpbmdkb20

 

[14] https://www.bing.com/ck/a?!&&p=893dc21abfbf8fee4ee81ce3bd1c8b628536095dbaa8d8f10dfd5487c28f1995JmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=king+dasaratha+family+tree&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvRGFzaGFyYXRoYQ

 

[15] https://www.bing.com/ck/a?!&&p=73564617da9bb05c54cdf020524eeacd4e85918aac87dffb7a181e6c1c97f8daJmltdHM9MTc2MzY4MzIwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=Who+was+Dasarath+second+wife++in+Ramayana&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvRGFzaGFyYXRoYQ

 

[16] https://www.bing.com/ck/a?!&&p=ac263ff5d37b3329dd321402ca71d89e5daee7f38dc9e40b3d32082f6875d28cJmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&u=a1L25ld3Mvc2VhcmNoP3E9VGhlK1NwZWN0cnVtK09mK0dlbmRlcitCYXNlZCtWaW9sZW5jZStBbmQrRmVtaWNpZGUmcXB2dD1UaGUrU3BlY3RydW0rb2YrR2VuZGVyK0Jhc2VkK1Zpb2xlbmNlK2FuZCtGZW1pY2lkZSZGT1JNPUVXUkU

 

[17] https://www.bing.com/ck/a?!&&p=90fdd479041656339728774516619f1c1227c9ad4a4b966f82b49a96ab7827e4JmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&u=a1aHR0cHM6Ly90aGVnYXVkaXlhdHJlYXN1cmVzb2ZiZW5nYWwuY29tLzIwMjMvMDkvMDIvZHJhdXBhZGlzLWJhc3RyYWhhcmFuLWRpc3JvYmluZy1pbi10aGUtZ2FtZS1vZi1kaWNlLWhvdy10aGUta2F1cmF2YXMtdHJlYWNoZXJ5LWxlZC10by10aGUta3VydWtzaGV0cmEtd2FyLw&ntb=1

 

[18] https://www.bing.com/ck/a?!&&p=46e7a04059b48fd3c3ae23edfaf714d5fd650f828b3fb592835321ba3886d977JmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvQW1iYV8oTWFoYWJoYXJhdGEp&ntb=1

 

[19] https://www.bing.com/ck/a?!&&p=9e2983718fdb059712f1cbaf103cedbf3e5d932eba37a5b093c3e06692d781bdJmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&u=a1aHR0cHM6Ly90aGVnYXVkaXlhdHJlYXN1cmVzb2ZiZW5nYWwuY29tLzIwMjMvMDkvMDIvdGhlLXRyYWdpYy1iaXJ0aC1vZi1rYXJuYS10aGUtY3Vyc2VkLXdhcnJpb3ItYWJhbmRvbmVkLXNvbi1vZi1rdW50aS1hbmQtdGhlLXN1bi1nb2Qv&ntb=1

 

[20] bing.com/ck/a?!&&p=0c252869c1bbe5171d04216d12728f50295cfbcc6961a25251b9dc9f03031f9eJmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&u=a1aHR0cHM6Ly9lam91cm5hbC51a20ubXkvZWJhbmdpL2FydGljbGUvZG93bmxvYWQvNTA3NTQvMTIyNzA&ntb=1

 

[21] https://www.bing.com/ck/a?!&&p=d74262ce32f7f4228f12dfa70dd8739493d6121a3312b9b890db924f4d8e9ce9JmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&u=a1aHR0cHM6Ly9pYW5ka3JzbmEuY29tL3doZW4tc3JpbWFkLWJoYWd2YXRhbS1tYWhhYmhhcmF0YS13ZXJlLWNvbXBpbGVkLw&ntb=1

 

[22] https://www.bing.com/ck/a?!&&p=a8ffedabedbf354f68ef470c0826e186067cccdd158b9cccb10291c1cf363ed1JmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&u=a1aHR0cHM6Ly93d3cuYW1hcmdyYW50aC5jb20vcG9zdC9leHBsb3JpbmctdGhlLWxpZmUtYW5kLXRlYWNoaW5ncy1vZi1tYWhhcmlzaGktdnlhc2EtYS1zYWdlLXNjaG9sYXItYXV0aG9yLWFuZC1tdWNoLW1vcmU&ntb=1

 

[23]

https://www.bing.com/ck/a?!&&p=4f699e45c2b2989511447ab272e16df3cfdbb628f2bcc8899924a3c306897706JmltdHM9MTc2NDM3NDQwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=hindutva+meaning&u=a1aHR0cHM6Ly93d3cuYnJpdGFubmljYS5jb20vdG9waWMvSGluZHV0dmE

 

[24] https://www.msn.com/en-za/news/other/a-woman-or-girl-killed-every-10-minutes-un-report-finds/ar-AA1R6AeF?ocid=entnewsntp&pc=U531&cvid=692684a9cf164a14a0eb6b8356b10325&ei=35#:~:text=Tens%20of%20thousands,acting%20executive%20director.

______________________________________________

Professor G. Hoosen M. Vawda (Bsc; MBChB; PhD.Wits) is a member of the TRANSCEND Network for Peace Development Environment.
Director: Glastonbury Medical Research Centre; Community Health and Indigent Programme Services; Body Donor Foundation SA.
Principal Investigator: Multinational Clinical Trials
Consultant: Medical and General Research Ethics; Internal Medicine and Clinical Psychiatry:UKZN, Nelson R. Mandela School of Medicine
Executive Member: Inter Religious Council KZN SA
Public Liaison: Medical Misadventures
Activism: Justice for All
Email: vawda@ukzn.ac.za

Tags: Arjuna, GBVF Awareness Day, Gender Based Violence and Femicide, Kurukshetra War, Lord Vishnu, Mahabharata, Pandavas Draupadi, Peace Propagation, Swayamvara

This article originally appeared on Transcend Media Service (TMS) on 1 Dec 2025.

Anticopyright: Editorials and articles originated on TMS may be freely reprinted, disseminated, translated and used as background material, provided an acknowledgement and link to the source, TMS: Ancient Peace Disrupting Echoes, Modern Wounds: Deconstructing Gender-Based Violence in the Hindu Mahabharata, is included. Thank you.

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