The Mahabharata narrates the devastating Kurukshetra war between the Pandavas and the Kauravas. While the Pandavas emerge victorious, their triumph is not without controversy. For centuries, scholars have debated the morality and legitimacy of their win, raising questions about the nature of dharma (righteousness) and the true cost of victory. This essay explores these controversies, delving into the ethical dilemmas posed by the war and the lingering effects on the Pandavas’ legacy.
Throughout the epic, Lord Krishna, acting as a charioteer and advisor to the Pandavas, provides guidance and strategic advice to ensure their victory. While Krishna’s intentions may have been righteous, some of the tactics employed, such as the use of deception and manipulation, raise ethical questions.
Some of the major controversies are as follows
Shikhandi and the Fall of Bhishma – A significant controversy revolves around the use of Shikhandi, a warrior, born female but raised as male. Bhishma, the grandsire of both sides, possessed outstanding leadership qualities, strategic brilliance and martial prowess that was unmatched and he single-handedly took on multiple Pandava warriors simultaneously, inflicting heavy casualties on their army. Arjuna, despite being a formidable warrior himself, found it challenging to defeat his revered grandfather. Bhishma’s prowess and the respect Arjuna held for him created a moral dilemma for the Pandava prince. Realising this, Lord Krishna, serving as Arjuna’s charioteer, devised a strategy to incapacitate Bhishma and end his reign of terror on the battlefield. Bhishma has taken a vow not to fight any woman. Knowing this, Krishna positioned Shikhandi Infront of Arjuna. Seeing Shikhandi, Bhishma laid down his arms and Arjuna took the opportunity to slay him using divine weapons. This strategy, while ultimately leading to Bhishma’s death, can be seen as deceitful and raises serious ethical questions.
Killing of Dronacharya – As the war progressed, the Pandavas faced significant challenges in defeating Dronacharya, whose skill and valour were unmatched. Recognizing the strategic importance of neutralizing Dronacharya, Lord Krishna advised Yudhishthira to use deception to achieve their goal. Yudhishthira, known for his adherence to truthfulness, initially hesitated to go along with this plan, but he eventually agreed recognizing the necessity of the situation. Following Krishna’s counsel, Yudhishthira instructed Bhima to slay an elephant named Ashwatthama and then spread the false news of Dronacharya’s son Ashwatthama’s death. Upon hearing the false news of his son’s death Dronacharya was overcome with grief and disbelief. He approached Yudhishthira seeking confirmation, knowing that Yudhishthira was known for his honesty. Yudhishthira, maintaining the deception, replied ambiguously, saying, “Ashwatthama has been slain, whether man or elephant, I know not.” The false confirmation of Ashwatthama’s death shattered Dronacharya’s will to fight. Believing that his son had been killed, he lost his focus and became vulnerable on the battlefield. Seizing the moment, Dhrishtadyumna attacked Dronacharya from behind and killed him, thus achieving their strategic objective.
Death of Karna – One of the most anticipated battles in the war was the confrontation between Karna and Arjuna, who were both renowned for their archery skills. Karna had long harboured a desire to defeat Arjuna and prove his superiority. Prior to the battle, Lord Indra, Arjuna’s father, approached Karna disguised as a Brahmin and asked for his divine armour and earrings, which rendered him invincible in battle. Despite knowing the consequences, Karna’s innate generosity led him to grant Indra’s request. On the seventeenth day of the war, Karna finally faced Arjuna in a fierce battle. Despite his extraordinary skill and valour, Karna was eventually overpowered by Arjuna’s divine weapons and superior tactics. With his chariot wheel stuck in the ground, Karna was momentarily defenceless. Sensing Arjuna’s hesitation to kill Karna, Lord Krishna reminded him of Karna’s past misdeeds, including his role in Draupadi’s humiliation and the killing of Abhimanyu. Krishna urged Arjuna to fulfil his duty as a warrior and slay Karna. Despite Karna’s desperate attempts to dislodge his chariot wheel, Arjuna hesitated to deliver the fatal blow. Sensing the opportunity slipping away, Krishna instructed Arjuna to attack Karna. Arjuna finally released a divine arrow, which struck Karna, killing him instantly.
Bhima’s Killing of Duryodhana: Bhima’s killing of Duryodhana by striking him below the waist, in contravention of the rules of honourable combat, is another example of ethical ambiguity. While Duryodhana was a formidable adversary who had committed numerous atrocities, including the attempted murder of the Pandavas, Bhima’s use of a dishonourable tactic raises questions about the ethics of vengeance and justice.
Jayadratha’s death – Upon learning of his son’s death, Arjuna made a solemn vow to kill Jayadratha before sunset the next day or else he would self-immolate in the fire. Kauravas took extreme measures to protect Jayadratha and held on throughout the day. As the sun began to set, Jayadratha started to celebrate on the expected death of Arjuna through self-immolation. However, Krishna, using his divine powers, obscured the sun temporarily, creating an illusion of sunset. Seizing the opportunity created by Krishna’s illusion, Arjuna swiftly launched an attack on Jayadratha, killing him and fulfilling his vow just before the sun reappeared.
Killing of Bhurisravas – In a fierce battle between Satyaki, Arjuna’s disciple and friend was about to be defeated by Bhurisravas. Krishna instructed Arjuna to do something to protect the life and reputation of Satyaki. Arjuna, feeling proud of Bhurisravas’ strength, mentally praised him for dragging Satyaki in battle without killing him, comparing him to a powerful lion dragging a huge elephant in the forest. Arjuna then shot a sharp arrow from his bow, Gandiva, which cut off Bhurisravas’ arm holding a sword. Bhurisravas’ arm, with the sword still in it, fell to the ground. Seeing himself disabled by Arjuna’s attack, Bhurisravas let go of Satyaki and angrily criticized Arjuna and accused him of committing a heartless act by cutting off his arm without engaging in direct combat with him and disregarding the rules of honourable warfare.
The entire dispute surrounding Pandavas’ triumph is encapsulated in Duryodhana’s rebuke of Krishna on the battlefield. Here’s a direct account of the incident. Seeing Duryodhana defeated by Bhima in battle, the Pandavas and Krishna felt joyful, like when a lion defeats a wild elephant. The Pancalas and the Srinjayas, too, were delighted. They waved their clothes in the air and roared like lions. The earth itself seemed unable to contain their joy. Some warriors stretched their bows, some blew their conch shells, and others beat their drums. Some danced and jumped around, while some of your warriors laughed loudly.
As the Pandavas and the Pancalas rejoiced and praised Bhima, Krishna, the slayer of Madhu, addressed them, saying, “Rulers of men, it is not right to insult a fallen enemy with cruel words. Duryodhana, with his wickedness, has already been defeated. Let us leave this place. Upon hearing Krishna’s rebuke, Duryodhana, filled with anger, tried to rise but could only sit on his haunches, glaring angrily at Vasudeva. Ignoring his agony, Duryodhana turned his bitter words towards Vasudeva, “You, son of Kansa’s slave, seem to have no shame! Have you forgotten that I have been unfairly struck down, contrary to the rules of mace combat? It was you who orchestrated this by hinting to Bhima about breaking my thighs! Did you think I did not notice when Arjuna (acting under your advice) hinted it to Bhima? You have caused the deaths of thousands of kings through unfair means. Do you not feel any shame or remorse for these acts? You orchestrated the death of the grandsire by placing Shikhandi in front! You allowed the killing of the elephant named Ashwatthama, which led the preceptor to lay down his weapons. Do you think I am unaware of these actions? When the valiant hero Dronacharya was about to be slain by cruel Dhrishtadyumna, you did not intervene! The dart that Karna had obtained from Shakra to kill Arjuna was thwarted by you through Ghatotkacha! Who is more sinful than you? Similarly, Bhurisravas, with one arm severed and observing the Praya vow, was killed by you through Satyaki. Karna had almost defeated Arjuna, but you thwarted his son Aswasena’s efforts! When Karna’s chariot wheel sank in mud and he was in distress, you allowed him to be slain! If you had fought against me, Karna, Bhishma, and Drona fairly, victory would never have been yours. By resorting to crooked and unrighteous means, you have caused the deaths of many kings and us as well!” Duryodhana’s words, filled with bitterness and accusation, cut through the air like poisoned arrows, aimed directly at Vasudeva. Despite his pain, Duryodhana’s anger burned fiercely, fuelled by a sense of injustice and betrayal.
Duryodhana continued, “I have studied, given charity, ruled over the Earth, and conquered my enemies! Death in battle, the desired end for Kshatriyas, is now mine. I have enjoyed pleasures worthy of gods, and prosperity of the highest kind was mine. With my well-wishers and younger brothers, I am going to heaven! As for you, live on in this unhappy world, your goals unfulfilled and burdened with grief!” After Duryodhana spoke, fragrant flowers rained from the sky, and celestial beings praised him. The Pandavas, along with Krishna, felt ashamed at this spectacle. They heard invisible voices lamenting the unfair deaths of Bhishma, Drona, Karna, and Bhurisravas, and they wept in sorrow.
Duryodhana’s voice echoes across the battlefield, his words dripping with contempt and resentment. “Krishna,” he says, his voice laced with venom, “you claim to be the divine charioteer, the impartial guide to righteousness. Yet, your actions betray your true intentions. You have conspired with the Pandavas, offering them your unwavering support and divine counsel. Is this the justice you preach?”
Krishna listens calmly, his expression serene amidst the chaos of battle. “Duryodhana,” he responds, his voice carrying the weight of truth, “I have offered my guidance to all who seek it, regardless of their allegiance. It is not I who determine the course of this war, but the choices made by each individual. You have chosen the path of adharma, blinded by your own ambition and ego.”
The Cost of Victory: A Pyrrhic Triumph? – The immense bloodshed on both sides casts a long shadow on the Pandava victory. The Mahabharata vividly portrays the devastation of war, with countless warriors falling on the battlefield. The death of loved ones, including Krishna’s own kin, raises the question of whether the ultimate goal justified the immense cost.
The Pandavas themselves were not untouched by this tragedy. They lost their cousins, Draupadi’s sons, and faced a future filled with grief and the burden of rebuilding a shattered kingdom. Their victory came at a terrible price, leading some to view it as a Pyrrhic triumph – a victory that negates itself due to the excessive losses incurred.
The Mahabharata does not offer easy answers about the morality of the Pandavas’ victory. It presents a complex ethical landscape where righteousness is not always black and white. By examining these controversies, we gain a deeper understanding of the human condition and the challenges of maintaining moral integrity in the face of war and conflict. Ultimately, the Mahabharata serves as a reminder that the pursuit of righteousness is a constant struggle, and that even the path of good intentions can be fraught with complexities.
In conclusion, the actions taken by the Pandavas to secure victory in the Mahabharata, including deceit and manipulation, raise profound ethical questions about the nature of righteousness, honour, and the pursuit of victory. While their actions may have been driven by a desire to uphold Dharma and ensure justice, they also grapple with the moral ambiguities and consequences of their choices, highlighting the complexities of ethical decision-making in the context of war.
