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Yudhishthira: The Embodiment of Dharma – Part 3

Enigmas and moral controversies in the life of Yudhishthira

The Paradox of Dharmaraja’s Gambling

Yudhishthira, revered as Dharmaraja (the righteous king), presents a fascinating paradox. Despite his reputation for upholding dharma, his participation in the fateful dice game with his cousin Duryodhana seems a glaring contradiction. Gambling, especially at such high stakes, appears to deviate significantly from the principles of righteousness. This act throws light on the multifaceted nature of dharma itself and the complexities of adhering to it.

Yudhishthira later attempts to justify his actions by invoking both destiny and his kingly duty. He believed in the predetermined nature of events and felt obligated to accept Duryodhana’s challenge, viewing refusal as a dereliction of duty. This perspective highlights a deterministic view of dharma, where adherence to perceived obligations can lead to ethically challenging situations with unforeseen consequences. It raises questions about the balance between free will and destiny, and interpreting one’s duty. The disastrous outcome of the dice game serves as a stark reminder of the far-reaching consequences of a single lapse in judgment. Yudhishthira’s gambling addiction resulted in the loss of their kingdom, freedom, and Draupadi’s honour. This event triggered the Pandavas’ exile and ultimately paved the way for the devastating Kurukshetra war.

Yudhishthira’s actions highlight the immense responsibility borne by a leader. His gambling addiction and its repercussions underscore the importance of prioritizing the welfare of one’s subjects and family. This episode serves as a cautionary tale for leaders, emphasizing the danger of allowing personal flaws to overshadow the well-being of those they are entrusted to protect.

Yudhishthira’s decision to rescue Duryodhana from the Gandharva prison

In the Dwaitavana episode of the Mahabharata, the Pandavas had settled in the forest of Dwaitavana during their exile. One day, Duryodhana, driven by his desire to humiliate the Pandavas, visited the forest with a large retinue, including Karna and his brothers, to enjoy the scenic beauty and possibly mock the Pandavas. During this time, the Gandharvas, celestial beings skilled in music and warfare, were also present in the forest. Chitrasena, the leader of the Gandharvas, had claimed the area for himself and his companions, setting up a camp there. When Duryodhana and his party arrived, the Gandharvas who refused them entry confronted them, asserting their control over the region. Duryodhana, enraged by this refusal, ordered his men to attack the Gandharvas. However, the Gandharvas, being formidable warriors with celestial powers, easily overpowered Duryodhana’s forces. Karna and the Kaurava warriors fought valiantly but were no match for the Gandharvas. Duryodhana himself was captured and humiliated by Chitrasena.

When news of Duryodhana’s plight reached the Pandavas, Yudhishthira, true to his dharma decided to rescue his cousins despite their enmity. He sent Bhima, Arjuna and the twins to confront the Gandharvas. Arjuna, with his mastery over celestial weapons, led the rescue effort. Arjuna’s prowess with the bow and his command over divine weapons turned the tide of the battle. Recognizing Arjuna, Chitrasena ceased his hostilities and released Duryodhana and his entourage. Chitrasena explained he had captured Duryodhana to teach him a lesson in humility and to curb his arrogance. The Pandavas then escorted the humbled Duryodhana and his party back to their camp. This incident, while embarrassing for Duryodhana, also highlighted the noble nature of the Pandavas, who, despite being wronged by their cousins, did not hesitate to rescue them in their time of need.

Yudhishthira’s decision to rescue Duryodhana, despite his intent to insult the Pandavas, exemplifies his unwavering commitment to dharma and moral integrity. This act of compassion, even towards an enemy, highlights Yudhishthira’s adherence to righteousness, familial duty, and leadership responsibilities. By rising above personal animosity, he shows the superiority of virtue over vengeance and sets a high moral standard, showcasing that true nobility lies in upholding ethical principles, regardless of circumstances.

Jayadratha’s abduction of Draupadi

In the Mahabharata, abducting Draupadi (Panchali) by Jayadratha is a significant event that highlights both the valour of the Pandavas and the magnanimity of Yudhishthira. Draupadi was left alone in the hermitage by the Pandavas while they hunted in the forest during their exile. Jayadratha, the king of Sindhu and the husband of Duryodhana’s sister, Dushala, passed by the hermitage and saw Draupadi. Smitten by her beauty, he approached her with amorous intentions. When Draupadi rebuffed his advances and tried to escape, Jayadratha forcefully abducted her and placed her in his chariot. Upon returning and discovering Draupadi missing, the Pandavas set out to rescue her. Arjuna, Bhima, and their brothers swiftly tracked down Jayadratha and intercepted him. They fought Jayadratha’s soldiers, defeated them, and rescued Draupadi. Bhima, enraged by the audacity of Jayadratha, wanted to kill him for his misdeed.

However, Yudhishthira, ever adhering to his principles of dharma and righteousness, intervened. He spared Jayadratha’s life for several reasons: Jayadratha was a relative (being married to their cousin), and killing him would cause distress to their sister, Dushala. Moreover, Yudhishthira believed in upholding the principles of forgiveness and compassion, especially when the offense could be atoned for without taking a life. Thus, Jayadratha was humiliated and released, having his head shaven and being forced to admit his wrongdoing. This act of clemency not only underscored Yudhishthira’s magnanimity but also reinforced the Pandavas’ commitment to dharma, emphasizing that true strength lies in restraint and forgiveness, even towards one’s enemies.

The decision to spare Jayadratha had significant repercussions later in the Pandavas’ lives, particularly during the Kurukshetra War. One of the most notable consequences of sparing Jayadratha was his involvement in the tragic death of Abhimanyu, Arjuna’s son. During the Kurukshetra War, Jayadratha played a crucial role in the formation of the Chakravyuha, a complex military formation. When Abhimanyu penetrated the Chakravyuha, Jayadratha, with the assistance of other Kaurava warriors, blocked the entry of the Pandava warriors, ensuring that Abhimanyu was isolated and ultimately killed in battle. This event deeply grieved the Pandavas and especially Arjuna, who vowed to kill Jayadratha before sunset the next day. Arjuna’s vow to avenge Abhimanyu’s death by killing Jayadratha led to a fierce and crucial battle. The entire Kaurava army was mobilized to protect Jayadratha. However, despite the formidable defence, Arjuna, with his unmatched skill and determination and support and guidance from Lord Krishna, managed to kill Jayadratha by the end of the day, fulfilling his vow. This act not only avenged Abhimanyu’s death but also demonstrated Arjuna’s prowess and the Pandavas resilience.

The sparing of Jayadratha highlighted Yudhishthira’s commitment to mercy and dharma, but it also illustrated the complexities and unintended consequences of such decisions in the harsh realities of war. It underscored the dilemma between upholding ethical principles and dealing with the pragmatic demands of survival and retribution in a prolonged conflict. In summary, Yudhishthira’s decision to spare Jayadratha, while initially an act of mercy and adherence to dharma, had far-reaching and tragic consequences, particularly in the context of the Kurukshetra War, influencing both the tactical and emotional dynamics of the conflict.

Draupadi’s insult by Kichaka in Virata court

In the Mahabharata, the incident involving Kichaka and Draupadi (Panchali) takes place during the Pandavas’ final year of exile, which they spent incognito in the court of King Virata. Draupadi, disguised as a maid named Sairandhri, was serving Queen Sudeshna. Kichaka, the powerful commander of King Virata’s army and the queen’s brother, became infatuated with Draupadi and made advances towards her. When Draupadi rejected his advances and ran to the Sabha where the King Virata and his courtiers were assembled, including Yudhishthira and Bhima, Kichaka ran behind her, grabbed her by the hair and kicked her in front of King Yudhishthira. Witnessing this, both Yudhishthira and Bhima became enraged. Bhima, his forehead sweating and face contorted in fury, was about to act, but Yudhishthira restrained him discreetly. Draupadi, with tears and righteous anger, chastised King Virata and his court for allowing the injustice. Yudhishthira, troubled but maintaining disguise, advised Draupadi to withdraw, assuring her that the Gandharvas would avenge her. Draupadi, radiant yet tearful, went to Sudeshna’s chambers, where she recounted Kichaka’s offense, prompting Sudeshna to vow his punishment.

As a husband and a protector, it is, unquestionably, Yudhishthira’s dharma (duty) to ensure the safety and well-being of his wife, Draupadi. However, Yudhishthira’s primary concern was to maintain their cover during their incognito exile in Virata’s kingdom. Revealing their true identities prematurely, could jeopardize their safety and the success of their exile, which was crucial to completing their agreed period of anonymity.

Sending Abhimanyu to enter Chakravyuha

The incident where Yudhishthira sends Abhimanyu to enter the Chakravyuha formation during the Kurukshetra war is one of the most poignant and tragic moments in the Mahabharata. This decision and its repercussions had significant impacts on the Pandavas and the overall course of the war.

On the thirteenth day of the Kurukshetra war, the Kauravas, led by Dronacharya, formed the Chakravyuha, a complex and formidable military formation designed to be nearly impenetrable. The primary goal was to capture or kill Yudhishthira and to create chaos among the Pandavas. The Pandavas were in a difficult position, as only Arjuna and Krishna knew how to penetrate and break the Chakravyuha. However, Arjuna was engaged in battle elsewhere, lured away by the Kauravas through a diversionary tactic. Abhimanyu, the son of Arjuna and Subhadra, had partial knowledge of the Chakravyuha. He had learned from his father how to enter the formation, but not how to exit it. Yudhishthira, aware of this, still sent Abhimanyu to break into the formation, hoping that the rest of the Pandava warriors could follow him and support him inside. Abhimanyu, demonstrating immense bravery and skill, successfully penetrated the Chakravyuha. His courage and prowess in battle were clear as he fought valiantly against the seasoned warriors of the Kaurava army.  Despite his heroic efforts, Abhimanyu was ultimately isolated within the Chakravyuha. The Kaurava warriors, including Dronacharya, Karna, Ashwatthama, Kripacharya, Duryodhana, and others, surrounded him. Violating the codes of fair combat, they attacked him simultaneously, leading to his brutal death. His death was not only a significant loss to the Pandavas in terms of military strength, but also a deeply personal loss, as Abhimanyu was beloved by all.

The death of Abhimanyu had a profound emotional impact on the Pandavas, especially Arjuna. Overcome with grief and rage, Arjuna vowed to kill Jayadratha, the Kaurava prince responsible for blocking the Pandava warriors from following Abhimanyu into the Chakravyuha, by the end of the next day. If he failed, he promised to immolate himself. This vow added a new layer of intensity and urgency to the war. Abhimanyu’s death marked a significant shift in the dynamics of the war. It demonstrated the extent to which the Kauravas were willing to go, including breaking the rules of Dharma Yuddha (righteous warfare), to achieve their goals. This incident further fuelled the resolve of the Pandavas to avenge the injustices committed by the Kauravas.

Yudhishthira’s decision to send Abhimanyu into the Chakravyuha, despite knowing his limited knowledge, raised questions about the moral and ethical dimensions of war. Sending him in with incomplete knowledge put Abhimanyu at a significant disadvantage and greatly increased his risk of death. As the eldest Pandava and Abhimanyu’s uncle, Yudhishthira had a moral responsibility to protect the younger and less experienced warriors. This decision led to Abhimanyu’s brutal death, which could be seen as a failure to fulfil his duty of care. From a strategic standpoint, it could be justified as a necessary risk. However, from a moral and ethical perspective, it raises serious questions about the responsibilities of leadership, the value of human life, and the principles of righteous conduct in warfare. The decision underscores the tragic complexities and harsh realities of war, where leaders must often make impossible choices with significant consequences.

Yudhishthira’s lie and Guru Drona’s death

Yudhishthira, known for his unwavering commitment to truth, tells a lie during the Kurukshetra war, which is a significant event considering his character. This incident is tied to the death of Dronacharya, the revered teacher and formidable warrior, on the Kaurava side. Dronacharya, the guru of both the Pandavas and Kauravas, was a key figure in the Kurukshetra war, leading the Kaurava army. He was considered invincible and was causing heavy casualties among the Pandavas’ forces. The Pandavas realized that as long as Dronacharya remained active on the battlefield, their chances of winning were slim.

Dronacharya had a profound attachment to his son, Ashwatthama. Krishna, the Pandavas’ strategist, suggested that Dronacharya could be incapacitated if he believed that his beloved son was dead. However, they couldn’t lie outright, as Yudhishthira, known for his adherence to truth, would not agree to it. The Pandavas decided to create a situation where they could speak a partial truth. They killed an elephant named Ashwatthama and then spread the word that “Ashwatthama is dead.” The idea was to make Dronacharya think that his son had died, leading him to lose his will to fight. Bhima killed the elephant named Ashwatthama and loudly proclaimed that Ashwatthama had been slain. When Dronacharya heard this, he was sceptical and sought confirmation from Yudhishthira, as he believed Yudhishthira would never lie. Under immense pressure and understanding the strategic necessity, Yudhishthira said, “Ashwatthama Hatha,” and then, in a lower voice, he added, “naro va kunjaro va” (which means “the elephant and not the man”). Dronacharya, however, heard only the first part of the statement as Krishna blew his conch shell and others started shouting, thereby drowning out the rest of the sentence and believing his son to be dead, was overwhelmed with grief. Dronacharya laid down his arms and sat in meditation on the battlefield, preparing to give up his life. At this moment, Dhrishtadyumna, who had sworn to kill Dronacharya, seized the opportunity and beheaded him. Generally, due to his piety, Yudhishthira’s feet and his chariot do not touch the ground. However, when he spoke his half-truth, his feet and chariot descended to the ground.

Yudhishthira’s lie on the battlefield is a poignant example of the complex interplay between dharma and the harsh realities of war. It highlights the hard choices leaders must make and the moral compromises that sometimes become necessary to achieve a greater good. This incident underscores the theme of the Mahabharata, where the lines between right and wrong are often blurred, and even the most righteous characters are not immune to moral conflicts.

Yudhishthira’s offer to Duryodhana, the lone survivor, to fight with any of the Pandavas with his mace and if he wins, the kingdom is his.

Duryodhana was hiding in the lake when all others were dead when Yudhishthira and Pandavas found him after a long search. Duryodhana lamented that all his brothers and allies were dead, and he no longer desired to rule a kingdom shorn of its wealth and warriors, and expressed his willingness to retire to the woods. Yudhishthira countered by saying that he could not accept the kingdom as a gift, as it was not befitting for a Kshatriya. He declared that Duryodhana must either defeat them in battle or be killed, and that the Pandavas could not forgive the many wrongs Duryodhana had done to them, including the maltreatment of Draupadi. Yudhishthira insisted that Duryodhana must rise and fight to decide the rightful ruler of the earth.

Duryodhana, lying in the waters, heard the bitter words of Yudhishthira and said, ‘You Pandavas have friends, chariots, and animals, but I am alone and weapon-less. How can I fight on foot against so many well-armed foes? Fight me one at a time. It is not right for many to fight one, especially when he is without armour and fatigued. Yudhishthira replied that he was glad Duryodhana understood a Kshatriya’s duties and was ready to fight. He granted Duryodhana’s wish to fight one of them, and said, “I grant you another wish: if you can kill any one of the five Pandavas in the mace fight, you shall become king. If you are slain instead, you will go to heaven.

Hearing these words, Sri Krishna, simmering with anger, asked Yudhishthira. “What have you done?” he exclaimed. “By offering Duryodhana a mace duel with any one of us, where he only needs to win one fight to become king, you’ve made a grave mistake! This is a gamble even riskier than the one with Shakuni! This offer of a duel was a strategic blunder. It seems the Pandavas are destined for a life of exile or poverty, not kingship.” Fortunately, Duryodhana was too proud and decided to fight with Bhima and rest is history.

Strategically, Yudhishthira’s decision was risky. It placed the entire fate of the Pandavas’ claim to kingship on Bhima’s ability to defeat Duryodhana in a mace fight. This single combat could have ended the war swiftly if Bhima won, but if lost, it could have demoralized the Pandava, as their efforts and sacrifices so far would have been lost in vain.

Refusal to accept the kingdom after the war

After the Kurukshetra War, the Pandavas emerged victorious, but the victory came at a tremendous cost, with the loss of numerous lives, including those of their loved ones. Yudhishthira, the eldest of the Pandavas, was deeply affected by the bloodshed and the destruction caused by the war. His heart was heavy with grief and guilt over the immense human suffering that had taken place. The thought of ruling over a kingdom built on the bodies of the fallen warriors and the sorrow of their families weighed heavily on him. He felt that the victory was hollow and that the throne was tainted with the blood of the innocents. In his anguish, Yudhishthira refused to ascend the throne of Hastinapura. He believed that he was unworthy of being a king after causing so much destruction and pain. His sense of duty and moral responsibility made him question the very purpose of the war and the righteousness of their cause.

It was then that his brothers and other well-wishers, including Lord Krishna, Sage Vyasa and others counselled him. They reminded Yudhishthira of his duty towards the people of Hastinapura. They argued that a just and righteous king was essential for the welfare of the kingdom, and that Yudhishthira, with his adherence to dharma, was the best suited to ensure the prosperity and peace of the land. Krishna emphasized that true dharma lay in fulfilling one’s responsibilities, and Yudhishthira’s duty was to be a fair and compassionate ruler who could bring stability and justice to the kingdom. Eventually, Yudhishthira was convinced by their arguments and accepted the throne. His coronation as the king of Hastinapura marked the beginning of a new era of peace and prosperity. As a king, Yudhishthira ruled with wisdom, compassion, and righteousness, ensuring that the kingdom thrived and the people lived in harmony. His reign was characterized by justice and moral integrity, reflecting his unwavering commitment to dharma.

The enigma in Yudhishthira’s decision to accept the throne after the Kurukshetra War is the profound internal conflict between his personal sense of morality and his obligation to fulfil his duty. Yudhishthira, deeply affected by the immense loss and destruction caused by the war, felt morally compromised and burdened by guilt. He questioned the righteousness of the war, seeing the throne as tainted by the blood of the fallen. This created a profound sense of inner turmoil, as his conscience struggled with the consequences of the victory. At the same time, Yudhishthira’s duty as a Kshatriya and the eldest Pandava was to rule the kingdom and ensure the welfare of his subjects. Despite his desire for peace and spiritual idealism, he was bound by his dharma to provide just and compassionate governance. This paradoxical situation, where his personal suffering conflicted with his responsibilities, forms the enigma of his decision. Yudhishthira had to reconcile his inner values with the external demands of leadership, embodying the complexity of dharma and the challenge of navigating moral dilemmas while serving the greater good.

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Yudhishthira: The Embodiment of Dharma – Part 1

Yudhishthira, the eldest of the Pandavas in the Indian epic Mahabharata, is often celebrated as the epitome of dharma (righteousness). Born to Kunti through the boon granted by Sage Durvasa, Yudhishthira was the son of Yama, the god of death and dharma, which inherently placed upon him the burden of living a life governed by righteousness. He embodies the qualities of a righteous king – wisdom, truthfulness, compassion, and courage. Yudhishthira is skilled in diplomacy and statecraft, earning the respect of his peers. He is reluctant to engage in violence, even against his enemies. His life and actions provide profound insights into the ideals of ancient Indian society and the intricate balance between personal virtue and practical governance. His life exemplifies the struggles and challenges faced in upholding moral and ethical principles.

Yudhishthira is also known as Dharmaputra (Dharmaputra means the son of “Dharma”) and Ajatashatru (One without Enemies). According to Draupadi, Yudhishthira possessed a “complexion like that of pure gold, had a correct sense of morality and was merciful to surrendering foes. Because of his piety, Yudhishthira’s feet and his chariot do not touch the ground, to symbolize his purity.

Early Life and Education

Yudhishthira grew up in the royal court of Hastinapura, with his great-grandfather Bhishma, his uncle Vidura, and his mentor Dronacharya as his teachers. His education encompassed not only martial skills but also the principles of governance, ethics, and dharma. From a young age, Yudhishthira showed a deep understanding and respect for dharma, earning the admiration and love of the citizens of Hastinapura.

Role in the Kingdom

As the eldest Pandava, Yudhishthira was the rightful heir to the throne of Hastinapura. His commitment to dharma often put him at odds with his cousins, the Kauravas, particularly Duryodhana, who harboured deep jealousy and hatred toward the Pandavas. Despite numerous provocations and injustices, Yudhishthira consistently sought peace and reconciliation, demonstrating his unwavering adherence to righteous conduct.

The Dice Game and Exile

One of the most significant events in Yudhishthira’s life was the game of dice, orchestrated by Duryodhana and his uncle Shakuni. Despite knowing the potential consequences, Yudhishthira’s adherence to the rules of hospitality and dharma compelled him to accept the challenge. Against his better judgment, Yudhishthira gambled away his kingdom, his brothers, and even Draupadi, his wife. This event led to the infamous disrobing of Draupadi in the Kuru court, an act of humiliation that Yudhishthira deeply regretted but accepted as the outcome of his actions. As a consequence, the Pandavas were exiled for thirteen years, including one year in incognito. The humiliation of Draupadi in the Kaurava court marked a significant turning point, showcasing the tension between moral righteousness and the often-ruthless nature of politics. Despite his helplessness at the moment, Yudhishthira’s subsequent actions aimed at restoring dharma underscored his belief in eventual justice and moral rectitude. During their exile, Yudhishthira faced numerous trials that tested his resolve and commitment to dharma. He received guidance from sages like Vyasa, Lomasa and Markandeya, who reinforced the importance of adhering to righteousness even in the face of adversity. Yudhishthira’s patience, resilience, and unwavering faith in the principles of righteousness shone during this period, earning him the respect and support of his brothers and followers. One of the most notable episodes during the exile is the Yaksha Prashna, where Yudhishthira’s wisdom is put to the test by a divine being in the form of a Yaksha. His responses to the philosophical questions posed by the Yaksha demonstrated his deep understanding of dharma, morality, and human nature. This episode solidified his status as a paragon of wisdom and virtue.

The Kurukshetra War

Despite his aversion to war, Yudhishthira was eventually forced to lead his brothers in the battle of Kurukshetra to reclaim their rightful kingdom. The war was a colossal struggle between the forces of dharma and adharma (unrighteousness), with Yudhishthira embodying the former. Throughout the battle, he remained true to his principles, seeking to minimize unnecessary bloodshed and uphold the rules of warfare. A notable instance of Yudhishthira’s integrity during the war was his reluctance to utter a falsehood even under strategic necessity. When asked to deceive Dronacharya about the death of his son Ashwatthama, Yudhishthira’s adherence to truth was so strong that he modified his statement, saying “Ashwatthama is dead” (referring to an elephant named Ashwatthama), thereby maintaining his commitment to honesty.

Rule and Governance

After the victory in the Kurukshetra war, Yudhishthira ascended the throne of Hastinapura. Prosperity, justice, and adherence to dharma marked his reign. His efforts to rehabilitate the war-torn society, his compassionate treatment of his subjects, and his commitment to the welfare of all marked Yudhishthira’s governance. His administration emphasized fairness, transparency, and the ethical treatment of both allies and former foes. His wisdom and fairness in governance earned him the title of “Dharmaraja. One of Yudhishthira’s significant contributions as a ruler was the Ashvamedha Yagna, a horse sacrifice ritual symbolizing the sovereignty of his rule. This event not only reinforced his position as an undisputed ruler, but also showed his commitment to maintaining dharma through rightful means.

The Final Journey.

In his later years, Yudhishthira, along with his brothers and Draupadi, renounced the throne and embarked on a journey to the Himalayas, seeking moksha (liberation). The journey to the Himalayas and the subsequent ascension to heaven, where Yudhishthira’s ultimate test involved a confrontation with the true nature of dharma and the complexities of divine justice, marked the culmination of his spiritual quest. His steadfastness in adhering to moral principles, even in the face of divine trials, underscored his ultimate realization of dharma. One by one, his companions fell, but Yudhishthira, accompanied by a dog (an incarnation of dharma), continued his ascent. His steadfastness and adherence to dharma throughout his life earned him a place in the heavens.

Legacy

Yudhishthira’s legacy is a testament to the complexities of upholding dharma in a world fraught with challenges and moral dilemmas. His life teaches the importance of integrity, patience, and the unwavering pursuit of righteousness. While his actions were not without flaws, his commitment to dharma, even at great personal cost, has made him a revered figure in Indian philosophy and literature. Yudhishthira’s story, as narrated in the Mahabharata, continues to inspire and instruct generations on the principles of ethical leadership and the pursuit of justice. His life embodies the eternal struggle between good and evil, and the perpetual quest for moral and spiritual fulfilment.

Conclusion

Yudhishthira’s life, as depicted in the Mahabharata, is a testament to the ideals of righteousness, truth, and justice. His journey from a prince to a king, and ultimately to a seeker of spiritual liberation, reflects the profound philosophical and ethical teachings of ancient Indian culture. Through his unwavering commitment to dharma, Yudhishthira remains an enduring symbol of moral integrity and virtuous leadership.

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Enigmas in the life of Bhishma–Protector of Dharma

Bhishma, also known as Bhishma Pitamah or Ganga Putra Bhishma, is one of the most revered and complex characters in Mahabharata. He was born Devavrata, as the son of King Shantanu of Hastinapura and the river goddess Ganga. Having trained under most eminent teachers like Vasishta, Brihaspathi, Shukracharya, Sanal Kumar, and Parasuram, Bhishma is often seen as a paragon of righteousness, committed to upholding dharma in all aspects of life. Bhishma’s unwavering sense of honour, integrity, and his unwavering devotion to duty and righteousness are well-known. He always strove to uphold dharma (righteousness) and maintain the ethical standards expected of a noble warrior. As the head of the Kuru dynasty, he dedicated his life to the kingdom’s well-being, ensuring its stability and harmony. His teachings emphasize the importance of upholding moral values and fulfilling one’s duties, even in the face of adversity.

Dilemmas and Moral Conflicts

Despite his commitment to Dharma, Bhishma faced many moral dilemmas and conflicts throughout his life. His allegiance to the throne of Hastinapura often clashed with his sense of righteousness, leading to moments of internal struggle and doubt. Bhishma’s inability to prevent the injustices perpetrated by the Kauravas, particularly during Draupadi’s disrobing in the Kuru court, is a central example of this conflict.

Vow of Celibacy: Bhishma’s most notable vow was his lifelong celibacy, which he undertook to fulfil his father’s desire to marry Satyavati. This vow earned him the epithet “Bhishma,” which means “terrible” or “fearsome.” The terrible oath taken by Devavrata that he will abdicate his claim to the throne and will remain Naishtika Brahmachari (Celibate throughout life) has completely changed the course of history and ended finally in the extermination of all Kshatriya kings from the face of earth. Without that oath, the Kuru dynasty would have remained unblemished and whole, avoiding the need for such a large-scale human sacrifice. Let’s analyse the course of events to determine if his decision was correct and if he embodied dharma, a quality he was renowned for in history.

As per scriptures, achieving ‘moksha’ entails entering the Vanaprastha ashram around the age of fifty. However, King Shantanu, already seventy, plans to marry at this late stage. This raises questions about how well people are following the religious guidelines for different stages of life. Devavrata, as the king’s son, delivers his father from the hell known as ‘Put’. By facilitating his father’s late-stage marriage, Devavrata commits great adharma towards him in his pursuit of moksha. King Shantanu is known for his complete surrender to the desires of the women he loves, often accepting any conditions they impose. He readily accepted Ganga’s condition not to interfere with her actions or speak unkindly to her, resulting in the loss of seven children from that marriage. Despite this, he fails to learn from his experiences and desires to marry another woman under even more severe and impractical conditions. Did he expect his son to surpass Puru, who sacrificed his youth for his father, Yayati?

Devavrata did one-step better. He not only gave up his right to the kingdom but on an indication from Dasharaja, the father of Satyavati, took the fierce oath that he would remain Naishtika brahmachari throughout his life. While Dasharaja and King Shantanu were delighted, the consequences of that terrible oath were to be felt in the most disastrous ways after three generations.

Division of the Kingdom – Upon learning of the survival of the Pandavas from the inferno at the lac palace and their subsequent marriage to the illustrious daughter of King Drupada, Duryodhana grew restless and resumed plotting to eliminate them. However, Dhritarashtra refrained from endorsing any schemes and instead sought counsel from Bhishma. Bhishma’s verdict was unequivocal: “The Pandavas are as dear to me as Prince Duryodhana and all other members of the Kuru lineage. I strongly oppose any conflict with them. It is only fitting to conclude a treaty with these noble heroes and allocate them half of the kingdom, which rightfully belongs to the Kuru dynasty. If the sons of Pandu cannot claim their rightful share, how can it be rightfully yours? The Pandavas, being virtuous and united, deserve half of the kingdom. Therefore, it is in everyone’s best interest to peacefully grant them their rightful portion.”

Why did Bhishma advocate for such a decision? What prompted the necessity to partition the kingdom, which rightfully belonged solely to the Pandavas? If we look to history for guidance, the son of a king typically succeeds as the next monarch. Since Pandu held the throne, the kingdom rightfully belonged to Yudhishthira. Dhritarashtra could never ascend to kingship due to his physical disability but ruled as regent. This was a customary approach to succession, tracing back to the first Emperor Yayati. Yayati had five sons from two wives: Devayani bore Yadu and Turvasu, while Sharmishtha bore Druhyu, Anu, and Puru. According to tradition, Yadu, being the eldest, should have inherited the throne, yet Yayati bestowed it upon Puru, as he was the only one willing to sacrifice his youth to fulfil his father’s desires. The Kaurava dynasty descends from Puru, not Yadu. Likewise, Shantanu, Bhishma’s father, assumed kingship despite being the youngest son of King Pratipa. Devapi, the elder son, suffered from leprosy and was thus ineligible for kingship, while the second son migrated to his maternal uncle’s kingdom and became ruler there. Hence, if Bhishma had unequivocally declared from the outset that Dhritarashtra’s offspring would not be entitled to the throne, none of the ensuing drama would have unfolded, and peace could have prevailed. However, he allowed the ambiguity to persist indefinitely, perhaps to retain power until his demise.

The Dice game – The game of dice served as the catalyst for the Mahabharata war. If there was one individual with the authority to avert this conflict, it was Bhishma. Despite being fully aware of the impending disaster, he remained silent and passively observe the unfolding events. While Dhritarashtra’s deep affection for his son may have led him to consent to the game, Bhishma held a unique position of moral authority as the grandfather who had willingly renounced the throne for his father. Unlike Drona and Kripa, who were bound by their roles as the king’s employees and refrained from intervening unless prompted, Bhishma had the autonomy to speak out. A single word from him could have persuaded Dhritarashtra to halt the game. However, Bhishma tactfully chose not to assert his influence, ultimately failing to shoulder the responsibility and exercise his authority when it was most imperative. He could have intervened, establishing rules, limiting the wager, and stopping the game before Yudhishthira lost his brothers. He could have definitely stopped when Yudhishthira was forced to pawn their wife Draupadi. But he remained a spectator with nothing to lose. Why?

Disrobing of Draupadi – was one of the most shameful incidents in Mahabharata and the stigma of that will ever stick to the elders in the assembly, particularly the one with moral and positional authority, Bhishma. He kept watching the evolving scene with indifference, forgetting that one of the princes was insulting the daughter in law of the house in front of elders and outsiders. Why did he not act before things turned ugly? When questioned by Draupadi about the legality of Yudhishthira pawning her when he himself was a slave, what did Bhishma answer – ‘morality is subtle. I therefore am unable to duly decide at this point that you have put. On the one hand, one that has no wealth cannot stake the wealth belonging to others, while on the other hand wives are always under the orders and at the disposal of their lords. Only Vidura and Vikarna had the courage to question the game and the position of Draupadi, while everyone else kept quiet.

Participation in the war–Bhishma’s involvement in the Kurukshetra war stands out as a compelling portrayal of his complex character. Tied by his allegiance to the throne, he joins the Kauravas in battle, fully cognizant of their unjust deeds and the righteous cause of the Pandavas. Bhishma’s formidable presence on the battlefield, despite his inner conflicts, highlights the tragic outcome of his lifelong commitments. The paradox lies in witnessing a virtuous individual, driven by duty and loyalty, compelled to oppose what he recognizes as morally right. Had Bhishma remained absent from the war, like Balarama and Vidura, that example might have been followed by the others like Dronacharya and Kripacharya. In the absence of these three valiant and respected warriors, the war would have been much less destructive and probably there would have been no war at all. Probably it was due to the towering personalities like Bhishma, that many other people supported Kauravas.

In Bhagavad Gita, Sri Krishna says, “Whatsoever a great man does, the same is done by others as well. Whatever standard he sets, the world follows”. When men in power and authority fail to support righteousness through their actions or inactions, several negative consequences can arise:

Erosion of Trust: Trust is the foundation of any functioning society. When those in power fail to act in a just and fair manner, it undermines the trust that people have in their leaders and institutions. Citizens may become sceptical of government actions and lose confidence in the legitimacy of the political system.

Social Unrest: Injustice and corruption often breed resentment and anger among the population, particularly those who are marginalized or oppressed. This can lead to social unrest, protests, and even violent conflicts as people demand accountability and change.

Normalization of Unethical Behaviour: When leaders engage in unethical behaviour without facing consequences, it sends a message that such actions are acceptable or even expected. This normalization of unethical conduct can permeate through society, leading to a culture where dishonesty, corruption, and exploitation become commonplace.

Diminished Moral Compass: Leaders serve as role models, and their actions set the tone for societal values and standards. When those in power fail to uphold righteousness, it can lead to a gradual erosion of moral principles within society. People may become desensitized to unethical behaviour and lose sight of the importance of integrity and justice.

Undermining of Institutions: Institutions such as the judiciary, law enforcement, and regulatory agencies play a crucial role in upholding justice and fairness. However, when leaders manipulate or undermine these institutions for personal gain or political expediency, it weakens the rule of law and undermines public confidence in the justice system.

Long-Term Consequences: The failure to support righteousness can have lasting effects on the stability, prosperity, and overall well-being of a nation. It can lead to economic stagnation, social polarization, and a loss of faith in democratic processes. Ultimately, it jeopardizes the future of the society and undermines its ability to thrive and progress.

In summary, when individuals in positions of power and authority neglect their duty to support righteousness, it not only undermines the principles of justice and fairness but also threatens the very fabric of society. It is essential for leaders to prioritize ethical conduct and uphold moral values to ensure the well-being and stability of the communities they serve.

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The Mahabharata War: A Saga of Dharma, Duty, and Divine Intervention

Introduction: The Mahabharata, one of the greatest epics of ancient Indian literature, encompasses an immense narrative that covers the breadth of human emotion, the complexities of dharma (duty/righteousness), and the inevitable intervention of the divine in the mortal realm. Central to this epic is the Mahabharata War, fought on the plains of Kurukshetra, which serves as the climax of a longstanding feud between the Pandavas and the Kauravas. This war is not just a historical or mythical event but a profound exploration of the human condition, ethics, and the pursuit of justice through the lens of dharma.

The seeds of the Mahabharata war were sown long before the battle commenced. The rivalry between the Pandavas, led by Yudhishthira, and the Kauravas, led by Duryodhana, escalated due to jealousy, ambition, and a series of injustices. The game of dice, where the Pandavas were deceitfully robbed of their kingdom, serves as a catalyst for the war, highlighting the depths of human greed and moral degradation. The narrative intricately weaves together the fates of gods, kings, warriors, and sages as it explores themes of duty, righteousness, morality, and the complexities of human nature itself. The Bhagavad Gita, a 700-verse Hindu scripture that is part of the epic, presents the conversation between Prince Arjuna and his charioteer Krishna, an avatar of Vishnu, on the battlefield. This dialogue delves deep into philosophical and moral dilemmas about duty, righteousness, and the paths to spiritual liberation, forming the core teachings of the epic.

Through the saga of the Mahabharata War, we are offered profound insights into the nature of dharma, the inevitability of karma (action and its consequences), and the ultimate triumph of righteousness over adharma (unrighteousness). The narrative emphasizes that life is a complex interplay of duty, morality, and divine will, with each character’s choices and actions contributing to the unfolding of cosmic order. The narrative is set in a time that might correspond to the later Vedic period, with the story spanning several generations and culminating in the Kurukshetra War, a conflict that is said to have taken place around 3102 BCE according to Scholars.

Philosophical and Religious Dimensions: The epic integrates various philosophical and theological discussions, most notably through the Bhagavad Gita. It addresses the concepts of dharma, karma (action and its consequences), and moksha (liberation or salvation), illustrating the synthesis of different religious and philosophical traditions, including Vedanta, Samkhya, and Yoga. The Gita addresses the ethical and moral struggles faced by Arjuna on the battlefield, offering profound insights into duty, righteousness, detachment, and the paths to spiritual liberation. The Gita has become a cornerstone of Hindu philosophy and spirituality. Through its narrative and characters, the Mahabharata war delves into questions of justice, power, duty, virtue, and the nature of reality itself. It provides a comprehensive look at the struggles inherent in human life, encouraging a deep contemplation of one’s actions, desires, and spiritual purpose.

Dharma and Adharma: The war serves as a grand narrative exploring the concepts of dharma (righteousness or duty) and adharma (unrighteousness). Through the actions and decisions of its characters, the Mahabharata examines the complexities of adhering to dharma in a world full of moral ambiguities. The epic illustrates that dharma varies according to one’s role in society (varna dharma), stage in life (ashrama dharma), and personal duty (svadharma). This multiplicity often leads to dilemmas, as seen in the case of Arjuna on the battlefield of Kurukshetra, where he is torn between his duty as a warrior to fight and his moral qualms about killing his kin. The Mahabharata illustrates that dharma is not static but a dynamic principle that adapts to the context of each situation, making the discernment of one’s duty a complex moral exercise. Divine intervention, through characters like Krishna, serves as a guiding light, helping individuals navigate the murky waters of moral dilemmas. The epic teaches that adherence to one’s dharma, despite the challenges and conflicts it may present, is the path to spiritual liberation (moksha).

Karma: The war illustrates the principle of karma — the cause and effect of actions — teaching that every action has consequences that shape one’s destiny. The characters’ fates in the epic are a direct result of their deeds, both past and present.

Divine Interventions and Their Significance

The role of divine beings and interventions in the Mahabharata War is pivotal, illustrating the interconnectedness of the human and divine realms within the epic’s cosmology. Divine beings, through their actions and teachings, influence the course of events, guide human characters, and underscore the epic’s spiritual and moral lessons. This divine involvement reflects the belief in a cosmic order that aligns with righteousness (dharma) and the eventual triumph of good over evil.

Lord Krishna: Krishna, an incarnation of the god Vishnu, plays a central role in the Mahabharata War. As a charioteer and advisor to Arjuna, Krishna’s divine counsel before the battle begins is immortalized in the Bhagavad Gita. Here, Krishna imparts spiritual wisdom on duty (dharma), detachment (vairagya), and devotion (bhakti), guiding Arjuna through his moral dilemma. Krishna’s involvement in the war extends beyond guidance; his divine interventions often tilt the scales in favour of the Pandavas, emphasizing the theme of divine justice and the protection of righteousness.

Divine Weapons (Astras): Many warriors in the Mahabharata possess divine weapons granted by the gods, which have immense destructive power and are symbolic of the divine favour or the exceptional spiritual merit of their wielders. The use of these astras during the war underscores the participation of divine entities in human affairs, as well as the importance of adhering to the rules of warfare and dharma even when wielding such power.

Manifestations of Divine Will: Various events and outcomes in the war are depicted as manifestations of divine will, intended to restore dharma and cosmic balance. The deaths of key figures on both sides, often resulting from divine curses or boons, highlight the notion that the war serves a larger cosmic purpose beyond the mere human conflict.

Intervention by Other Deities: Apart from Krishna, other deities and celestial beings also play roles in the Mahabharata War, either by granting boons and weapons, participating directly in battles through their human or semi-divine progeny, or influencing events to ensure the victory of dharma. For instance, the God Shiva grants Arjuna the Pashupatastra, while the god Indra, father of Arjuna, provides divine armour and weapons.

The 18-day War – The Mahabharata war unfolds over eighteen days, each marked by fierce battles, strategic manoeuvres, and moments of profound heroism and tragedy. The war begins with both sides gathering massive armies, consisting of legendary warriors, divine beings, and celestial weapons. The battlefield of Kurukshetra becomes the canvas for this cosmic struggle, with the gods themselves observing the unfolding drama. The Bhagavad Gita, a sacred dialogue between Lord Krishna and Arjuna, takes place on the eve of the war, providing profound philosophical insights and guidance on duty, righteousness, and the nature of existence. The conflict is not merely physical but also psychological and spiritual, with characters grappling with inner demons, moral dilemmas, and existential questions. Mahabharata war highlight the complexities of human nature and the consequences of choices made on the battlefield. The principal figures in the Mahabharata war are Arjuna, the heroic archer and a key Pandava; Bhishma, the granduncle and commander of the Kauravas army; Dronacharya, the revered teacher of both Pandavas and Kauravas; Karna, the formidable warrior with a tragic fate; and many others, each contributing to the intricate tapestry of the epic.

The war unfolds in multiple phases, each marked by intense and strategic battles. The Kauravas, led by Duryodhana, deploy various unethical means to gain an upper hand, including the use of deceitful tactics, psychological warfare, and breaking the rules of engagement. The Pandavas, guided by Lord Krishna, mostly adhere to the principles of righteousness and dharma, seeking victory through virtuous means. Bhishma, though a formidable warrior, is bound by a vow of loyalty to the throne of Hastinapura though he knows that Dharma is on the side of Pandavas whom he loves intensely. His commitment to this vow becomes a moral dilemma, limiting his full engagement in the war. Dronacharya faces a conflict of duty and personal ties, torn between loyalty to his students and the kingdom. Karna grapples with his loyalty to Duryodhana and his knowledge of his own righteous lineage, creating internal conflicts that shape his destiny.

The tragic death of Abhimanyu, the valorous son of Arjuna, in the Chakravyuha formation, exemplifies the sacrifices made by the younger generation in the pursuit of dharma. The Kurukshetra War concludes with a pyrrhic victory for the Pandavas, who grieve the immense loss of life and the moral complexities their victory entailed. The war’s aftermath sees Yudhishthira crowned as the king, who rules with righteousness, guided by the lessons learned from the war and the teachings of the Mahabharata.

The concept of victory and defeat in the context of the Mahabharata: The Mahabharata’s exploration of victory and defeat transcends the literal interpretation of these terms, offering instead a meditation on the ethical and spiritual challenges of human life. It teaches that true victory lies in the adherence to righteousness, the performance of one’s duty without attachment to outcomes, and the cultivation of wisdom and compassion. Defeat, on the other hand, is not final if it leads to self-reflection, moral rectitude, and spiritual growth. At its core, the Mahabharata suggests that the true battle is within oneself, against one’s own lower nature, desires, and attachments. Both victory and defeat are internal states that reflect one’s alignment with dharma and the pursuit of truth. The dialogue between Krishna and Arjuna in the Bhagavad Gita underscores this inner dimension of victory, advocating for action rooted in duty, detachment from the fruits of actions, and devotion to the divine as the path to ultimate victory — self-realization and liberation (moksha).

Cultural Influence: The Mahabharata has profoundly influenced Indian culture, serving as a source of artistic inspiration, moral instruction, and spiritual guidance. Its stories have been retold in countless regional languages and forms, influencing literature, dance, theatre, and cinema across South Asia and beyond.

Conclusion: In conclusion, the Mahabharata war is a monumental and multifaceted narrative that transcends the boundaries of time and culture. It is not merely a historical account but a profound exploration of the human psyche, moral complexities, and the eternal struggle between dharma and adharma. The war serves as a metaphor for the cosmic drama of life, where individuals navigate through the battlefield of existence, facing choices, dilemmas, and the consequences of their actions. The Mahabharata, with its timeless wisdom and insights, continues to captivate and inspire generations, offering a profound reflection on the complexities of the human experience.

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