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All Reserved,
 PRINTED BY
V. RAMASWAMY SASTRULU & SONS
AT Tp3 'VAVILLA' PRESS,
Mantras. 1932.-1120 Copies.
 FOREWOBtt)
BY

Rajasevasakta
Rao Bahadur Dr. S. KRISHNASWAMI AIYANGAR,
M. A., HONY, PH. D.,

I accede with pleasure to the request of my friend,

Mr. V. Venkatesvara Sastrulu, to write a Foreword to the
Tamil version of the Mahabharata in four volumes he is
publishing with his usual enterprise. The Mahabharata
stands at the root of Indian culture. Those who.may be
anxious to understand what Indian civilization and culture
are would find the Mahabharata indispensable. It is well-
known that, according to orthodox Hindu view, the
Mahabharata is what may be regarded as a popular exposi
tion of the teachings of Vedic literature, including in it
practically the whole literature based on the Veda. Almost
from the earliest stages of Indian cultural history, the wish
to understand the teachings of the Veda went hand in
hand with efforts at adjusting Vaidic teachings to the
secular life of the ordinary citizen. While the Veda and a
considerable part of Vedic literature were not accessible
to the uninitiated, partly because it was held as sacred
lore^ but much more largely because, with the means for
education then available, it was a study involving too long
a course and too laborious a study for the average man.
Hence even from the point of view of orthodoxy an exposi
tion of the Vaidic teachings was a matter of necessity,
when the clientele of the Brahmanic religion had increased
beyond the comparatively small numbers involved in thi
early stages of its growth. It is an attempt of the orthodox
at a popular exposition that resulted in what is incorporated
in the Mahabharata as such. It is because of this view of
what the Mahabharata contains that early arrangeirietife
 li

have had to be made for the reading and exposition of

this work in public places where a large number of people
congregated for orthodox religious purposes. In the
earliest stages, it was the assemblage of people at the
#ei:Fbrmanc0 of the larger sacrifices, of various
lengths of time. Subsequently, as temples came into vogue
forming part of the machinery of Indian religious culture,
pt^vision was generally made for the reading and exposi
tion of the Mahabharata. That way the literature had
been preserved and handed down from generation to
generation, and that is how religious learning was propa
gated^in the country in days when mass education, such
as w-e know of now in the more advanced countries of
Europe, was a physical impossibility.
With the vastness of the Hindu population the need
fpr prQpag^tjng Hindu culture has not diminished with
the adv^nee pf time, if anything, the need is the more
important npWi ns that culture h^s to filter down to
millipns who.WQuld remain uninstructed otherwise. With
the spread of literacy on the one hand and the cessation
of the earlier institutions, for propagation of this culture
on th§ other, one ready method of pi'opagating knowledge
of tadian religion and civilization would be by promoting
the;6ultiyatiQn of the study of the Mahabharata by means
in.Qre snitable, to modern conditions, of life. Easy popular
versioiis, of.the great epic thus become a necessary means
Pi prpmatipg Indian culture. As a means to that great end,
tlie effort of Mr^ V. Venkatesvara Sastrulu is highly com'
?n,eft4ahle. The long neglect into which the Mahabharata
fallen among those whO; cultivated Sanskrit, Indian
and transnlfidian,. iS; how being more than compensated fojr
fpr the study of this, great classic,, one visible
;#ii;dehGe Ipf which l® the attempt at an, All-India critical
pf the Mahabharata^. and the comparatively .wide
 m

support that it is receiving from all quarters. Not that

these efforts were wanting, but an attempt at a critical
study naturally leads to a deeper and a better study of the
subject than would otherwise be the case. Ihat an edition
like the Kumbhakonam edition of the Mahabharata should
have been successfully issued already, is further evidence
of the same interest in the subject. Simultaneously with
this, efforts have not been wanting to popularise this. The
issue of a regular complete translation of the Mahabharata
Tamil based on the Kumbhakonam edition is strildng
evidence of this zeal tor the propagation of the study of .
the subject. All these efforts including even the Tamil
version would have but little appeal comparatively speaking
to the masses who have neither the leisure nor the educa
tion to prosecute the study to purpose. More popular
versions even in the languages of the country were neces
sary, and the version that is being published is one that
seems eminently suited to serve this purpose adequately.

We do not know the author, Sri f. Shanmuga Kavi-

rayar beyond the fact that he was a recent writer. But the
work that he issued seems to be the one that enjoyed far
greater popularity about fifty years ago than it seems to do
now, as we remember having read parts of it in our pyal
school days. This Tamil prose version is based on the
poetical,version of the Mahabharata of Villiputturar, who
wrote in the thirteenth century, completed by the later work
of Nalla Pillai not very long ago. It is on this expanded
1amil Mahabharata in verse that the author, T. Shanmuga
Kavirayar, bases his woirk, IHLe has adopted a style, which
without offending the demands of literary form, still meets
the needs of the much wider public »by being much more
popular. The work is completed in four comparativiely
small volumes for the Mahabharata, and could be read
through by even busy people in the course of three or four
 IV

finonthS' It can safely be put into the hands of young

people of both sexes,(and would be a desirable addition to
the libraries of even ordinary households. We hope that
Mr. V. Venkatesvara Sastrulu's efforts to popularise this
work would meet with the success that it deserves in
regard to this version.

Before closing this short note, we may mention that

Mr. V, Venkatesvara Sastrulu's efforts do not stop here.
He has taken it upon himself to publish the Sanskrit text of
the Mahabharata from Southern sources purely, in view to
the All-India critical edition that is under publication in
the Bhandarkar Oriental Research Institute, Poona. The
Southern text has a feature of its own, and an authoritative
Southern text has long been wanting. Such versions as
had been published from time to time show themselves to
be partial and imperfect. This edition is based upon
typical manuscripts in the Grantha character, which have
their vogue only in the Tamil' country, checked by the
manuscript material equally largely current in the Telugu,
Kannada, and even Malayalam languages. In each of these
alike, the development of the literature of the language
concerned seems to have resulted mainly by a version
of the Mahabharata. The first version of the Mahabharata
in, Tamil is actually referred to the Sangam times. In regard
to the Mahabharata in other languages, if the versions do
not come to the same degree of antiquity, they are to be
found almost in similar stages of the development of the
literature of the language concerned. The culture oi the
Mahabharata may be regarded as All-Indian as the reading
ot It could be all Indian, at least all Hindu, in its cultural
outlook, 'ihe popular 'lamil version just issued is but an
improved and attractive edition, and deserves well of the
public whose needs lor a cultural life this makes an
attempt to meet. /
 FOREWORD
BY

Rajasevasakta
Rao Bahadur Dr. S. KRISHNASWAMI AIYANGAR,
M. a., hony. ph. d.,

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