The incognito year- The ajñātavāsa of the Pandava heroes

(Raghu Ananthanarayanan[i] &Steve Correa[ii])

I have tried to summarise a discussion I had with Steve when he asked, “in the yogic process of inner transformation is there a notion of the shadow that Carl Jung speaks about”. Though this has been dealt with in the Yoga Sutras of Patanjali and some Upanishads, it is not easy to comprehend them. So we went into a discussion of the Mahabharata, where The Pandavas are banished from the kingdom. Duryodhana is jealous and conspires to bring them down. He invites Yudhistra to a game of dice but has secretly worked out how the dice will be loaded! In spite of being warned, Yudhistra gives in, becomes obsessively engaged and loses all his wealth and his rights. He watches helplessly as Draupadi is humiliated. The Pandavas have to accept a 13-year exile. They will live in the forests for 12 years and spend one year incognito ajñātavāsa. If they are discovered, they have to go back into another 13 years of exile! The Pandavas choose to become their shadow selves so that they will not reveal themselves, even inadvertently. This profound exploration of their disowned selves is necessary before they can reclaim the divine gifts they have been given during the 12 years of intense tapas. This deep cleansing is a prerequisite for engaging in a dharmic war.

A time of profound transformation

The Pandavas’ incognito period during their exile, described in the Mahabharata, can be interpreted both symbolically and psychologically as a time of intense inner transformation, humility, and adaptation by fully embracing their shadow selves. The term ajñātavāsa implies shadow. To be unrecognisable, even to themselves, each Prince becomes a servant whose identity is exactly the shadow compulsion that made them lose their kingdom, rights and honour in the first place. For example, Yudhishtra became the King’s companion who was required to gamble daily! The Pandavas, once princes and warriors of great renown, had to take on humble, low-status roles in the service of another king. But more importantly, each of them had to live through an identity that was their shadow self.

The incognito year was a period of immense psychological growth for each Pandava. They learned humility, adaptability, and patience by taking on identities far removed from their royal persona. This strategic withdrawal allowed them to confront vulnerability, dissolve their egos, and embrace their shadows. The intense tapas and self-discipline that this imposed on them enabled them to dissolve their ego and return to power, essential teaching that dhārmika strength comes from external power and inner mastery and growth. The incognito year represents a necessary step for spiritual and psychological maturity. Each Pandava had to take on a discipline to discover their true svabhāva (unique self).

This aligns with Carl Jung’s concept of “individuation,” the process of becoming whole by integrating the unconscious aspects of the self. The entire incognito period can be seen as a symbolic “dark night of the soul,” a term used by mystics like St. John of the Cross, referring to a period of intense hardship and introspection that ultimately leads to spiritual and psychological enlightenment.

Yudhishthira, the righteous and noble king, took on the role of a gambler, a stark contrast to his true nature. After being humiliated and losing everything in the game of dice earlier, this new role forced him to confront his disowned self head-on. As a gambler in King Virata’s court, he had to face the very cause of his downfall, thus symbolising his effort to embrace and learn from his past mistakes. Despite his prior humiliation, Yudhishthira adapted to the role of a gambler, showing incredible psychological flexibility. By taking on this position, he demonstrated the ability to embrace something that had once been his weakness, turning it into a lesson in introspection (svādhyāya). Yudhishthira’s role put him in a position of confronting the source of his deepest shame. Yudhishthira knew that the incognito year was a time for profound transformation. This transformation enabled him to wield power with wisdom not coloured by compulsions that arise from one’s disowned self. “One does not become enlightened by imagining figures of light, but by making the darkness conscious.” — Carl Jung

Bhima, the strongest and most physically powerful of the Pandavas, took on the humble role of a cook in King Virata’s palace. He had to confront his shadow, namely lust and pleasure-seeking. Serving in the kitchen, Bhima had to adapt from being a fierce warrior to a position of service and care. This required resilience and a willingness to take on a nurturant role rather than being on the battlefield. This allowed him to face his impulsivity and uncontrolled appetite. By working in the kitchen, Bhima developed a different kind of strength rooted in discipline and self-control. His time as a cook symbolised inner growth, as he learned to anchor himself in compassion, preparing him for a dhārmika use of power.

Arjuna, the greatest archer and warrior among the Pandavas, took on the unexpected role of Brihannala, a woman and dance teacher in King Virata’s palace. This role challenged Arjuna’s sense of masculine identity and a person who had many lovers to experience a woman's identity. He learned to transcend rigid gender roles and his identity as a fierce warrior, teaching music and dance to the princess. As a woman, Arjuna had to confront the fragility of identity and gender norms. This role pushed him to explore his vulnerabilities and develop qualities he did not access as a warrior and a much sought-after man. Arjuna’s time as Brihannala allowed him to explore his softer side and anchor his identity on humanness. This embrace of the other side of his being would later serve him in battle, enabling him to own up to the terrible human cost of war and asking Shri Krishna to define what a dhārmika choice means.

Nakula, known for his beauty and skills in warfare, took on the role of a horse keeper. Nakula was secretly arrogant because of his looks. The identity he chose in ajñātavāsa symbolised his acceptance of humble service and the dissolution of pride to cleanse his shadow compulsions. Nakula seldom speaks; in the huge epic, he is always nondescript. Tending to horses placed Nakula in a new position, where he had to put aside his identity as his mother’s favourite and focus on the care and service of voiceless animals. This required a mental shift, making him confront the idea of powerlessness in a world where his former status and skills were of little use. His time with the horses highlighted his compulsion to remain in the background and let his elder brothers shoulder responsibility.

Sahadeva, the youngest and known for his intelligence and foresight, took on the role of a cowherd who had to tend the cows in the forest. Like his brother Nakula, this role forced him to confront his compulsion to be a spectator. As a cowherd, Sahadeva had to adapt to being alone, confronting the dangers inherent in a forest. This required him to move beyond his scholarly identity, one where he could get lost in abstractions and engage in the physical labour of caring for animals, teaching him the value of being vigilant and aware of his immediate context. Sahadeva’s experience as a cowherd allowed him to focus on the here and now and the responsibility for the lives of the large herd of cows. His time in this role helped him to be anchored in his substantive embodied self and not indulge his propensity to be an intellectual.

Draupadi, the proud and noble queen, assumed the role of a maidservant and hairdresser for Queen Sudeshna. Draupadi had taken a vow not to tend her hair until she drenched it in Dusshasana’s blood. This role was the ultimate test of humility, as she had to hold back her rage and her proclivity to wield power. Draupadi’s role put her in a highly vulnerable position, especially when faced with threats from powerful men in the court. Her ability to maintain her dignity in the face of adversity and strategise her response to molestation by Queen Sudeshna’s brother demonstrated her psychological maturity and mastery over her emotions. Her patience and grace under pressure prepared her for dhārmika stances Yudhishtira took when Duryodhana tried to cheat him again and dispossess him and the Pandavas of their rightful heritage.

[i] Raghu Ananthanarayanan is a behavioural scientist, yoga teacher and author of several books.

[ii] [ii] [ii] Steve Correa is an Executive Coach and Author of The Indian Boss at Work, Thinking Global, Acting Indian