MYTHOLOGICAL TRAILS OF FRIENDSHIP : A SOCIOLOGICAL READING OF THE ‘SAKHYA’
-Nayan Krishna,
The depths of the Mahabharata are rich with complex philosophy. Over the ages, scholars from around the world, intent on unraveling its mysteries, have produced numerous interpretations of different segments of this Indian legend. It proves to be no less worthy for any discipline, including Sociology.
This enormous piece of literature can be considered as one of the earliest documentations of ancient and early medieval India's society and culture.It can be viewed as a reflection of the past, the mold of the present, and a prediction for the future .It is bound by and at the same time binds the culture and folks of the Indian subcontinent over the ages. From the startling social hierarchies to class conflicts, and the puzzling social norms to extreme collectivism , the Mahabharata is nothing short of a sociologically rich saga.
The author (s ) of this epic draw out the essence from the societal landscape of their contemporary period, which has not undergone much fundamental changes even today, barring a few additions and subtractions that are of a subtle nature and at the surface level .
As per the latest studies, Mahabharata is considered to have been written in around 400 years from 2nd Century B.C.E. to 3rd Century C.E. , in a past where the major power centres of the Indian subcontinent was at its western frontiers, from the Gandhara ( modern day afghanistan ) to the Hastinapura ( modern day U.P. ) .Still, it does not cease to mention other parts of the subcontinent from Kerala to Brahma giri ( Myanmar ) and even touches the foreign lands of the Yavanas ( greek ) , obviously drawing out elements from these diverse societies.
An often overlooked yet significant aspect of the great Indian story is its extensive and deep depiction of interpersonal relationships .Kinship , platonic, conjugal, fraternal, and filial bonds are burdened with sophisticated duties or expectations.Interestingly, these socially constructed ideals are still a part of Indian society.Instances of extreme collectivism where individuals are forced to sacrifice their individual preferences and ambitions for the well-being of society, are more common than not.
The most common and simplest form of human relationship - friendship also finds extensive references in the Mahabharata.The iconic one among them is the bond between Lord Krishna and Arjuna .
Plotted between the god and a duty-bound kshatriya meritorious in his dharma, this friendship is not built on laughter or leisure, but on truth,trust, and transformation.Beyond a tale of loyalty, they provide a sociological lesson, revealing how friendships can provide moral action, challenge social hierarchies and support spiritual growth.The Arjun-Krishn companionship is not just a story, but a blueprint of sociological mysteries in complex societies.
The most striking aspect is its existence itself, beyond social hierarchies .Conventionally friendships are understood as ones between equals .However, the Krishn-Arjun bond challenges this.Krishna, divine and revered as a king and philosopher, becomes a charioteer to his beloved friend, who is just a warrior on the war front .This voluntary reversal of hierarchy depicts how true friendships can transcend status, power, and even beliefs, located in a space for mutual respect, and deep emotional connection.
Next, is how friendship acts as a moral compass between them .On the battlefield of Kurukshetra, Arjuna experiences a dilemma: to choose between family and duty .There Krishn steps up as a detached preacher, and a concerned friend listening to his desperate pal's fears .He questions Arjuna's doubts, and guides him towards clarity . This shows how friendship can serve as a source of moral and emotional guidance, when making a balance between logic and social expectations seems overwhelming .This theme is relevant even in modern societies.
Third, modern friendships emphasise emotional support and loyalty. .To contrast, lord Krishna encourages Arjun to rise above his personal attachments and fulfill his dharma (duties) as a warrior .This reflects the collectivist ethos of Indian society, where the larger community's needs are more important than individual emotions .This peculiar nature of Indian society extends to be the reason for us regarding the nation as mother, and the ruler as parent, giving social dimensions to the normally private bonds.
Another element to be considered is that Krishna chose Arjun to reveal the ultimate wisdom through the Bhagavad Gita, despite the greatest intellectuals like Bhishma, Vyasa, and Yudhisthira being present.Krishna must have found the best recipient of Gita Gyan in his friend, who was more of an active listener than a knowledge seeker.Thus , another episode of the Mahabharata depicts the strength of their bond.
Their bond might be a mere story from the epic, brilliantly crafted by Vyasa and other anonymous ancestors of ours, but it has not ceased to be relevant .In today's world of transactional relationships and fleeting connections, the Krishna- Arjuna sakhya is an encouragement to build friendships that are not only emotionally fulfilling , but also spiritually and ethically uplifting .