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Enigmas in the life of Bhishma–Enigma of Oath

Bhishma’s life is marked by extraordinary vow of lifelong celibacy and renunciation of the throne, taken to secure his father, King Shantanu’s, marriage to Satyavati, a fisherwoman. This vow not only exemplifies Bhishma’s selflessness but also sets the stage for the complex dynastic struggles that follow. The enigma lies in Bhishma’s extreme sacrifice for his father’s happiness, juxtaposed against the long-term implications of his actions, leading to a power vacuum and succession crisis in the Kuru dynasty. His vow is a testament to his loyalty and integrity, yet it inadvertently sows the seeds of future conflicts that would engulf the entire dynasty.

Devavrata earned the name Bhishma by undertaking the ‘bhishan pratigya’, a vow of celibacy and unwavering service to whoever ascended the throne of his father, Hastinapur. This oath stemmed from an incident where his father, King Shantanu, desired to marry Satyavati, a fisherwoman, but faced opposition from her father, who believed that Shantanu’s existing son, Devavrata, would be the rightful heir. To soothe Satyavati’s father, Devavrata pledged to never claim the throne, implying that any child born to Shantanu and Satyavati would inherit it. However, Satyavati’s father countered that even Devavrata’s offspring might stake a claim. To fulfil his father’s wishes, Devavrata took the solemn vow, sacrificing his position as crown prince and renouncing the pleasures of intimacy. This act earned him recognition among the gods, and his father granted him the boon of Ichha Mrityu, the ability to control his own death, though not immortality.

Throughout his life, Bhishma remained steadfast in his vow and became a renowned warrior, scholar, and diplomat. He served as the regent of Hastinapura and was an advisor to several generations of Kuru kings. He played a significant role in the upbringing of the Kuru princes, especially the Pandavas and the Kauravas, ensuring they received proper training and guidance.

Let us analyse the situation. Shantanu was 66 years old when Gangadevi returned Devavrata to his father, trained in scriptures, political science and other branches of Shastra, warfare and various Astras and sastras. His strength and energy were extraordinary. Shantanu took his mighty and handsome son and returned to his capital and installed him as his heir apparent. The prince, by his behaviours, soon gratified his father, the other members of the Paurava race and all the subjects of the kingdom. King Shantanu lived happily with that son of his for the next four years when one day he fell in love with the fisherwomen. Shantanu was 70 years old and Devavrata was close to 30 years and the Satyavati would have been in her early twenties. The King became very sad but could not accept the terms of the girl’s father as he has already appointed Devavrata as the heir apparent and Yuvaraja.

One day, Devavrata approaching his distressed father and said, everything is fine in your kingdom and why are you so sad? I wish to know the problem so that I can find a remedy. Thus addressed by his son, Shantanu answered, ‘It’s true that my heart aches and I will share the reason with you.’ You are my only son and only heir to this large kingdom. The constant battles and conquests fill me with dread, for your fate hangs by a thread and the survival of our race rests on your shoulders. Although I have no desire to remarry, I pray that our dynasty will endure forever. The wise say that he that has one son has no son. That indeed is the cause of my melancholy.

Did the King show hypocrisy? At seventy, he should have been preparing for Vanaprastha instead of returning to Grihasthasram once more. To ensure the continuation of the dynasty, his son, nearing thirty and eligible for marriage, should have been married. However, Shantanu doesn’t even feign shock or try to convince him to reconsider his vow. Instead, he hastily accepts the bride, granting his son the questionable boon of death-at-will.

But what the son did? Relinquishing the Throne and to remain celibate throughout life. Was he forced to do it by the king, directly or indirectly? Was he happy to get a new name (Bhishma) and a blessing of Ichha Mrityu (death at desire)? Let us analyse his action in little detail.

Devavrata possessed wisdom, knowledge, administrative skills, and prowess in warfare, making him well-suited to rule as an excellent king. However, his excessive devotion and willingness to sacrifice for his father’s happiness deprived the people of Hastinapur of his capable leadership. He made this sacrifice to fulfill his aging father’s desires. As a prince, Devavrata took it upon himself to determine the succession of the throne, disregarding the fact that kingship is a position of public trust, not private property, to be inherited.

The question arises: Did Devavrata fulfil his rightful duty as a son? Is it a son’s responsibility to guide his father through life’s proper phases? Instead of aiding his father in transitioning to the next stage, Devavrata’s actions drew him back into the responsibilities of Grihasthasram once more, reminiscent of what Puru did to his father, Yayati. It’s the vow itself that reveals Bhishma’s narrower dharma. His sole concern seems to please his father, who is a victim of concupiscence in old age. The crown prince doesn’t spare a thought for the kingdom’s future, nor does he consult the ministers; he plunges straight into a dramatic gesture. Self-denial for a higher purpose is noble, but self-denial for the lust of an aging father?

A thorough examination of the situation reveals that Bhishma never forgave his father for compelling him to take the oath of renouncing the throne and embracing lifelong celibacy. It becomes increasingly evident over time that Bhishma effectively governed the kingdom from the moment he returned from heaven until his demise. Initially as crown prince, and later as regent, he assumed control. Both Chitrangada and Vichitravirya, when installed as kings, were not yet of age, thus Bhishma continued to rule. However, both of them died prematurely and childless. Until Dhritarashtra and Pandu were prepared to assume leadership, Bhishma governed once more. Dhritarashtra, because of his blindness, was ineligible for kingship, so his younger brother Pandu took the throne. Pandu proved to be a capable and vigorous ruler, expanding the Kuru kingdom through conquests. Despite his successes, Pandu met his demise tragically during a hunting expedition, leaving Kunti, his first wife, to raise their five children through the Niyoga method. Once again, a power vacuum emerged, with Dhritarashtra serving as a symbolic king, while Bhishma ruled. This pattern persisted until the kingdom became divided, with Duryodhana managing affairs and preventing Bhishma from interfering. Subsequently, the great Mahabharata war ensued, resulting in the demise of all involved. In my view, Bhishma’s sacrifice loses some of its lustre, as he never relinquished control over the kingdom, always exerting authority as he saw fit. Some even suggest that certain circumstances were manipulated to eliminate capable rulers, guaranteeing that no one would threaten Bhishma’s authority.

In his single-minded attachment to his vow, Bhishma ruthlessly destroys the lives of Amba and Gandhari with no compunction. He will not accept his responsibility for Amba’s predicament, which leads to her suicide. Nor does he hesitate, for the sake of Hastinapura, in pressurizing the king of Gandhara to marry his daughter to the blind Dhritarashtra. In later life, Bhishma watches the dynasty crumble, as one by one Satyavati, Ambika and Ambalika depart to the forest so as not to witness the suicide of the race. For him, the four stages of life prescribed by the scriptures do not exist. He is frozen in an eternal brahmacharya, subscribing to a dharma that is as sterile as his celibacy.

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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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Bhishma: A Tale of Duty, Sacrifice, and Immortality – A Colossus of Contradictions

In the vast tapestry of Indian mythology and epic literature, few characters shine as brightly as Bhishma, the legendary figure from the Mahabharata. His life story is one of unwavering devotion to duty, sacrifice, and the pursuit of righteousness. Born into the illustrious lineage of the Kuru dynasty, Bhishma’s journey traverses the realms of love, loyalty, and ultimately, transcendence. Bhishma is the central character in Mahabharata who witnessed all the events from the beginning since the rule of the Shantanu until the end of Mahabharata war when finally, Yudhishthira became the ruler of Hastinapura. That is witnessing the events of four generations. This article delves into the enigmas surrounding Bhishma’s character and behaviour, exploring the nuances that make him a figure of both reverence and perplexity.

Legend – King Mahabhisa after his death attained Vishnu Loka. Once he went to visit Brahma at Satya Loka. At that time, Gangadevi was also present in Brahma’s assembly. In that pious atmosphere, a gentle breeze began to blow and Gangadevi’s clothes were slightly deranged. Just at that moment, Mahabhisa took a stealthy glance at her and she returned that glance. Brahma who got very angry on this inappropriate behaviour and cursed both of them to be born as human beings. Gangadevi begged pardon, Brahma lifted the curse and blessed her that the Astavasus would come to the earth to be born as her sons, and that afterwards she could come back to Heaven. Gangadevi was later born as a mortal woman in the world under the name Ganga and she spent her days in the forests near the Ganga River valleys.

Astavasus are Elemental Gods, who were born to Dharma and Vasu, the daughter of Daksha. Some scriptures also have a version that they were the children of Kashyap and Aditi. Once, when they were traveling with their wives, they happened to reach Vasishtha’s hermitage. One of the wives liked Vasishtha ’s cow Nandini, and to please her, her husband carried it away along with its calf. Vasishtha, on returning to the ashram found that Nandini is missing and used his divine vision to locate it. Having realised what had happened, he cursed the vasus to be born as humans. The vasus repented and apologised to Vasishtha, who having considered said that the seven vasus who were not guilty would spend a negligible time in human form, but Dyu, who took the cow, would definitely remain as human for a very long time. As per Mahabharata, it was Dyu who later born as Bhishma.

When the vasus were contemplating the curse, Ganga approached them. They requested her to take a human form, marry a king, become their mother when they took the human form, and throw them into the river as soon as they were born. Ganga agreed, except that she will have to leave one son to the king both to fulfil Sage Vasishtha’s curse that Dyu will stay for a long time as well as to ensure her association with the King is not fruitless. Vasus agreed and went away.

In those days, the ruler of the lunar dynasty was a king named Pratipa. Having no children, he went to the bank of the river Ganga and performed severe austerities. Gangadevi who was moving about in the forests nearby, saw the King deeply absorbed in his tapas. She approached him and sat on his right thigh. She wanted the King to be her husband. He explained to her that the right thigh is the proper seat of a daughter-in-law and so she would become his son’s wife in due course. In course of time, Pratipa had a son, Shantanu. When Shantanu grew up into a young man, one day he went for a hunt to the Ganga-valley and there he met Gangadevi. He fell in love with her at first sight and courted her. Gangadevi agreed to become his wife on condition that he should never question her actions or say anything to displease her and if he ever violated that condition, she would leave him. Infatuated by the heavenly beauty of the damsel, the king readily accepted the condition and they became man and wife.

King Shantanu became exceedingly gratified with Ganga’s conduct, beauty, magnanimity, and attention to his comforts. And the king, while thus enjoying himself with his wife, had seven children born to him but were thrown into the river by Ganga as soon as they were born. Though not happy with her cruel act, the king dares not question for fear of her leaving him. But when the eighth child was born, and when his wife as before was about to throw it into the river, the king with a sorrowful expression requested her not to do such a heinous crime and spare the child. His wife said “I shall not destroy this child of yours. But according to our agreement, the period of my stay with you is at an end”. I am Ganga, lived with you so long for accomplishing the purposes of the eight illustrious Vasus had to assume human forms due to curse from Sage Vasishtha. There is no woman on earth except one like me, a celestial of human form, to become their mother. You, having become the father of the eight Vasus, have acquired great blessings and merit. It was also agreed between myself and the Vasus that I should free them from their human forms as soon as they would be born. I am taking the eighth Vasu with me now and will return to you once his studies are completed. Thus, was born Devavrata, result of three curses. Father and Mother cursed by Brahma and self by Rishi Vasishta.

Ganga took her son Devavrata to different realms, where he was brought up and trained by many eminent sages. Brihaspati, the preceptor of the Devas taught Devavrata the duties of kings and other Shastras, Shukracharya, the preceptor of the Asuras taught him political science and other branches of knowledge, Vasishta, taught the Vedas and the Vedangas and Sanat kumara, the eldest son of Lord Brahma taught Devavrata the mental and spiritual sciences. Parasurama, trained Bhishma in warfare and Lord Indra bestowed Devavrata with celestial weapons. Thus, commanded by Ganga, Shantanu took his mighty and handsome son and returned to his capital and installed his son as his heir-apparent. The prince by his behaviours soon gratified his father, the other members of the Paurava race and all the subjects of the kingdom. King Shantanu lived happily with that son of his.

Four years had thus passed away, when the king one day went into the woods on the bank of the Yamuna perceived a sweet scent coming from an unknown direction. Driven by the desire of ascertaining the cause, looked around and found a black-eyed maiden of celestial beauty, the daughter of a fisherman. The king addressing her, said, ‘Who are you and whose daughter? What are you doing here?  She answered; I am the daughter of the chief of the fishermen. At his command, I am engaged in rowing passengers across this river in my boat.’  Shantanu, seeing that maiden of celestial beauty, amiableness, and such fragrance, desired her for his wife. The King immediately visited her father and solicited his consent for the marriage. But the chief of the fishermen replied to the monarch, saying, ‘O king, it is a great fortune that the King of the Kuru Empire is asking for my daughter in marriage. However, if you desire to obtain this beautiful maiden as your wife, I request you to give me a pledge that the son born of this maiden shall be installed by you as your successor. Since Devavrata is already installed as Yuvaraja and heir to the kingdom, the king with his heart afflicted by desire returned to Hastinapura, thinking all the way of the fisherman’s daughter. Having returned home, the monarch passed his time in sorrowful meditation. One day, Devavrata approached his distressed father and said, everything is fine in your kingdom and why are you so sad? Absorbed in your own thoughts, you do not speak much and look pale and emaciated. I wish to know the problem so that I can find a remedy. Thus, addressed by his son, Shantanu answered, ‘it is true that I am sad and I will tell you the reason. You are my only son and only heir to this large kingdom. Since you are always engaged in war and conquering kingdoms and destiny is very fragile, I am afraid of your life and what will happen to our race if anything ever happens to you.  Though I do not desire to marry again, I only pray that our dynasty may be perpetuated forever. The wise say that he that has one son has no son. That indeed is the cause of my melancholy. When Devavrata came to know about this, he took initiative and himself went to the father of Satyavati. He promised the father of Satyavati that the son of Shantanu and Satyavati will become the king after Shantanu. Even this did not satisfy Satyavati’s father and he expressed fear that may be Devavrata’s sons will demand kingdom. At this Devavrata took vow that he will not marry and so nullified any possibility of conflict in future.  This vow of remaining celibate throughout the life was considered a terrible vow and so he came to be called as Bhisma, meaning the terrible. The name Bhishma was conferred on him by his father and also blessed him with ‘Ichha Mrityu’ (death on desire only).

Bhishma’s life as a mentor and regent to successive Kuru kings is a testament to his unwavering commitment to duty and his profound sense of responsibility towards the kingdom of Hastinapura.  Bhishma’s mentoring began with the upbringing and education of Satyavati’s sons, Chitrangada and Vichitravirya. After their untimely deaths, he took on the responsibility of ensuring the stability and prosperity of Hastinapura by serving as regent until a suitable heir could be found. During this period, Bhishma provided wise counsel, maintained law and order, and upheld the honour and dignity of the Kuru dynasty. One of the most significant aspects of Bhishma’s role as a mentor and regent was his guidance of the next generation of Kuru princes, including the Pandavas and Kauravas. He played a crucial role in their upbringing and education, imparting invaluable lessons on morality, duty, and statecraft. Bhishma’s teachings laid the foundation for their future roles as leaders and rulers. Despite his advanced age, Bhishma remained actively involved in the affairs of the kingdom, offering counsel and support to the reigning monarchs. His vast knowledge of history, politics, and warfare made him an indispensable advisor, and his unwavering integrity earned him the trust and respect of all who sought his guidance. Throughout his tenure as mentor and regent, Bhishma remained steadfast in his commitment to upholding dharma and ensuring the welfare of Hastinapura. His selfless service and dedication to duty set a shining example for future generations, inspiring reverence and admiration for centuries to come.

The Dilemma of Kurukshetra – The conflict between the Pandavas and Kauravas, Bhishma’s nephews, presented him with a moral dilemma. Bound by his oath to serve the Kuru throne, he sided with the Kauravas despite knowing the righteousness of the Pandavas’ claim. This decision ultimately tarnished his image as a just warrior. Though Bhishma fought valiantly on the battlefield, his arrows aimed to disable rather than kill. He knew the righteousness of the Pandavas’ cause and perhaps even hoped to nudge the Kauravas towards a truce. However, his loyalty to the throne remained unshaken, creating a tragic conflict within him.

The Fall of the Mighty Bhishma – Bhishma’s death was as complex as his life. Shikhandi, born as Amba in a previous life, donned women’s clothes on the battlefield. Bhishma, bound by his vow of not harming women, refused to fight. This created an opening for Arjuna, the mighty Pandava archer, to shower Bhishma with arrows, creating a bed of arrows for him to lie upon. Lying on this bed of arrows for days, Bhishma imparted valuable life lessons to Yudhishthira, the eldest Pandava. He waited for the arrival of Uttarayana, the auspicious northward movement of the sun, a time considered ideal for attaining liberation. Finally, after 58 days, Bhishma breathed his last, leaving behind a legacy of immense strength, unwavering duty, and a life forever bound by complex choices.

Sharing Wisdom:  Bhishma used these extra days to share valuable knowledge and counsel with Yudhishthira, the eldest Pandava, and other warriors. This included insights into statecraft, warfare, and dharma (righteous conduct). Bhishma taught that a righteous government is the root of all national and individual virtue. The extent of Bhishma’s greatness is manifest in his wisdom and saintly life, which relate to the highest principles of existence.

Symbolic Significance: The death on a bed of arrows is symbolic on multiple levels:

The Price of Duty: It showcases the painful consequences of unwavering loyalty. Bhishma’s refusal to break his vow, even against his better judgment, led to a slow and agonizing death.

The Duality of Bhishma: Bhishma lies on the arrows – a warrior’s weapon becomes his deathbed. This represents the duality of his life – a powerful warrior entangled in moral dilemmas.

The Power of Choice: Though fatally wounded, Bhishma retains control over his death, highlighting the significance of his chosen time.

Bhishma’s death serves as a potent reminder that even the most powerful warriors are ultimately mortals. It’s a testament to his strength, resilience, and his unwavering adherence to his principles, even in the face of excruciating pain.

At times, the greatness of a person can be gauged from the kind of people who assemble at his deathbed. By that standard Bhishma indeed was a person much respected not only by the kings on earth, but also gods and rishis. On his final day, King Yudhishthira, at the head of his brothers, addressed Bhishma, ‘I am Yudhishthira, Salutations to you, O son of the river Ganga! With me here are preceptors of all branches of learning, Brahmanas, Ritwiks, all my brothers, king Dhritarashtra, as also Vasudeva of great prowess.

Pulastya once said to Bhishma, “You of excellent vows, I have been much gratified with your humility, self-control, truth and morality”. That is Bhishma in short. In his last days before ascended to heaven, he recited to Yudhishthira the famous hymn to Vishnu, the Vishnu Sahasra Nama.

Bhishma’s life in the Mahabharata is a testament to the challenges of upholding principles in difficult times. He embodies the ideals of righteousness and selflessness, securing his place as a legend in Indian mythology. Yet, Bhishma’s character is also riddled with complexities. His unwavering loyalty to the throne forced him into a moral conflict, fighting against the Pandavas despite knowing their cause was just. Bhishma’s story grapples with timeless questions – loyalty versus duty, personal desires versus societal expectations, and the fleeting nature of power compared to the constant pursuit of ethical leadership. The Mahabharata, through Bhishma’s journey, offers valuable lessons on navigating the intricacies of dharma (righteousness). These lessons remain relevant even today. Bhishma’s legacy extends far beyond his mortal life. He continues to inspire reflection on the importance of duty, sacrifice, and the pursuit of righteousness in a world of constant change. His struggle between duty and personal conviction resonates even in the modern era, prompting us to question the limits of obedience and the importance of challenging tradition when necessary.

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The Mahabharata: A Labyrinth of Enigmas and Controversies

The Mahabharata, one of the greatest epics of ancient India, weaves a rich tapestry of stories that explore the depths of human nature and the complexities of ethics and morality. Its themes of duty, loyalty, morality, and the multifaceted nature of human behaviour continue to resonate even today, reflecting universal questions and dilemmas that transcend time and culture. Here’s a look at the enduring relevance of these themes:

The concept of dharma (righteous duty) is a central theme in the Mahabharata, embodying the complex ethical and moral dilemmas faced by its characters. Dharma is multifaceted and often appears in conflict with itself, revealing the epic’s deep philosophical underpinnings. The interpretation of dharma varies among characters, reflecting their unique perspectives, duties, and the roles they play in the narrative.

Dharma, the cornerstone of the Mahabharata, is more than just following rules. It’s a complex web of obligations, responsibilities, and ethical principles that guide characters’ actions and the epic’s narrative.

Two prominent quotes from Mahabharata

“Dharmo rakshati rakshitaha” – “The Dharma protects those who protect it”

“Yato Dharmastatho Jaya” – “victory is ensured for the side standing with Dharma”

The Many Faces of Dharma:

Sanatana Dharma: Often translated as the “eternal way” or “eternal order,” it refers to the timeless, universal principles of righteousness that are inherent in the very nature of the universe. These principles are considered eternal truths that sustain the cosmic order and the natural harmony of existence. Sanatana Dharma encompasses duties such as honesty, purity, self-restraint, non-violence, truthfulness, compassion, and generosity are some core principles.

Varnashrama Dharma: This aspect of dharma delineates duties according to one’s class (varna) and stage of life (ashrama). It integrates the social aspect of dharma with the individual’s journey through life, suggesting a path that evolves with one’s age and social responsibilities.

Varna refers to the four broad categories of social order: the Brahmins (teachers and priests), the Kshatriyas (warriors and rulers), the Vaishyas (merchants and farmers), and the Shudras (labourers and service providers).

Ashrama delineates the four stages of an individual’s life: Brahmacharya (the celibate student stage), Grihastha (the householder stage), Vanaprastha (the hermit stage), and Sannyasa (the renounced stage).

Svadharma: This concept highlights the individual aspect of dharma, emphasizing that each person has their own set of duties and responsibilities, based on their unique qualities, situation in life, and personal inclinations. The Bhagavad Gita, a key Hindu scripture, underscores the importance of following one’s svadharma, even over the universal duties, for the stability of the society and for one’s spiritual progression.

Dharma vs. Adharma:  The epic revolves around the conflict between dharma and adharma (unrighteousness).  The Kauravas, driven by greed and envy, represent adharma. The Pandavas, despite facing injustice, strive to follow dharma even in war.

The Complexity of Dharma:  The Mahabharata doesn’t present a simplistic view. Characters like Arjuna struggle with moral dilemmas. Krishna, through the Bhagavad Gita, emphasizes fulfilling one’s duty (dharma) even when it’s unpleasant, like fighting in a war.

Dharma’s Impact on Characters:

Motivation:  Dharma is a driving force for many characters. Yudhishthira’s unwavering commitment to dharma leads him to endure exile and fight the war.

Internal Conflict:  Characters like Bhishma face agonizing choices when their loyalties or familial obligations clash with their dharma.

The Price of Dharma:  Following dharma can come at a heavy cost. The Pandavas suffers greatly despite adhering to righteous principles.

The Legacy of Dharma:

The Question of Right and Wrong:  The Mahabharata doesn’t offer easy answers. It compels us to ponder the complexities of dharma and the challenges in discerning the right course of action.

The Importance of Righteousness:  Despite the hardship it brings, the epic ultimately upholds the importance of following dharma. The Pandavas’ victory signifies the triumph of righteousness over evil.

Dharma in our Lives: While the social structures of the Mahabharata may differ from our world, the concept of dharma holds valuable lessons:

Moral Compass: Dharma reminds us to strive to act with righteousness and integrity, even when it’s difficult.

Balance between Duty and Desire: The Mahabharata encourages us to find balance between fulfilling our obligations and pursuing our desires.

Considering Consequences: The epic highlights the importance of considering the impact of our actions before making choices.

The Mahabharata’s exploration of dharma offers a timeless framework for navigating moral complexities and living a meaningful life.

Personal and Professional Life: The concept of dharma (duty/righteousness) is crucial in understanding one’s responsibilities in personal and professional spheres. The Mahabharata showcases the conflict between personal desires and societal duties, a situation many face when balancing personal aspirations with responsibilities towards family and society.

Ethical Decision-Making: The epic’s exploration of dharma in complex scenarios mirrors the ethical dilemmas encountered in modern life, such as in business ethics, legal professions, and personal moral decisions. It encourages a reflection on the right course of action when faced with conflicting duties.

Relationships and Trust: Loyalty, as depicted through characters like Karna and his allegiance to Duryodhana, highlights the value of trust and faithfulness in relationships. This theme remains relevant in discussions about loyalty to family, friends, organizations, and even countries, prompting reflection on the nature of allegiance and its limits.

Integrity: The Mahabharata presents loyalty not just as fidelity to others but also as integrity towards one’s principles and truths. This aspect is particularly relevant in today’s world, where integrity is both a personal virtue and a professional asset.

Moral Ambiguity: The epic does not present morality in black and white but rather explores the grey areas, much like the moral ambiguity faced in contemporary issues such as justice, governance, and social rights. It challenges readers to consider the complexity of moral choices and the consequences of actions.

Ethical Decision-Making: The Mahabharata illustrates the challenges of making ethical decisions, especially when personal and professional duties conflict. This mirrors modern dilemmas where individuals often navigate complex ethical landscapes in their personal lives, workplaces, and within the broader societal context. The dilemmas faced by characters like Arjuna on the battlefield, where he must decide whether to fight against his kin, mirror modern conflicts between ethical principles and practical necessities. It speaks to the heart of debates on war, justice, and the ethics of leadership.

Conflict and Resolution: The interpersonal conflicts and resolutions within the Mahabharata reflect the complexities of human relationships and emotions, offering insights into managing personal and professional relationships today.

Quest for Identity: Characters like Karna, who struggles with his identity and loyalty, resonate with contemporary themes of self-discovery and the quest for belonging in a fragmented world.

Power and Corruption: The narrative’s examination of power dynamics, ambition, and corruption is ever-relevant, reflecting on political and social structures across the world and throughout history.

Personal and Social Responsibility: The concept of dharma, or duty, is central to the epic, emphasizing the importance of fulfilling one’s roles and responsibilities in life. This resonates with contemporary discussions about personal accountability, social responsibility, and the ethical obligations individuals have towards themselves, their families, and society at large.

Complexities of Allegiance: The epic explores loyalty in multifaceted ways, through characters like Karna who remains loyal to Duryodhana despite the moral implications, and Bhishma who upholds his loyalty to the throne even when it conflicts with his ethical beliefs. These narratives encourage reflection on the nature of loyalty, its limits, and its impact on ethical decision-making and personal integrity in today’s world.

Friendship and Loyalty: The strong bond between characters, such as the Pandavas and Krishna, highlights the value of loyalty and support in friendships, a theme that remains significant in contemporary discussions about trust, solidarity, and the role of friendship in personal development and well-being.

Consequences of Actions: The epic underscores the long-term consequences of moral and immoral actions, a theme that echoes in contemporary discussions about justice, karma (in its broadest sense as actions and consequences), and the importance of considering the long-term impact of one’s actions.

Flaws and Virtues: The Mahabharata portrays its characters as complex individuals with virtues and flaws, highlighting the inherent complexity of human nature. This nuanced portrayal encourages empathy and understanding, reminding contemporary audiences of the importance of compassion and the potential for redemption and growth.

Moral dilemmas through Characters

Yudhishthira – known as Dharmaraja (the king of dharma), embodies the ideal of living in adherence to dharma. However, his interpretation of dharma is often tested, leading to morally ambiguous situations. For example, during the dice game, his adherence to the Kshatriya code of honour compels him to accept the game’s challenge, despite the potential moral cost. Yudhishthira’s dharma emphasizes honesty, righteousness, and the duties of a king but leads him into complex dilemmas when these values conflict.

Arjuna – Arjuna’s understanding of dharma is profoundly challenged in the Bhagavad Gita, a philosophical discourse between him and Lord Krishna on the battlefield of Kurukshetra. Facing the prospect of killing his own relatives and teachers, Arjuna is torn between his duty as a warrior (Kshatriya dharma) and his love for his family. Krishna advises him that his duty to fight in the war is part of his svadharma (personal duty) and that fulfilling his role in the cosmic order is the path of righteousness.

Krishna – as a divine incarnation, offers a more comprehensive and nuanced interpretation of dharma. Through his teachings in the Bhagavad Gita, Krishna presents dharma as both a personal duty and a cosmic principle that maintains the balance and order of the universe. He introduces the concept of nishkama karma (selfless action) as the ideal, advocating for action based on duty rather than attachment to the results. Krishna’s perspective transcends the immediate moral dilemmas to focus on the broader cosmic order and the pursuit of spiritual liberation.

Draupadi – represents a complex understanding of dharma, particularly in the context of justice and the treatment of women. Her questions in the court after being gambled away challenge the assembly’s moral compass and the interpretation of dharma when it comes to the rights and dignity of individuals. Draupadi’s dharma is one of resilience, questioning, and a demand for justice, highlighting the failures of societal and individual dharma in protecting the vulnerable.

Bhisma – the grandsire of both the Pandavas and the Kauravas, represents an adherence to dharma through loyalty and duty to the throne of Hastinapur, regardless of the righteousness of the ruler. His vow of celibacy and his commitment to serving the kingdom are examples of his strict interpretation of dharma. However, Bhisma’s adherence to this principle leads to moral conflict, especially when he remains silent during Draupadi’s disrobing, illustrating the limitations and complexities of following dharma rigidly.

Karna – Karna’s interpretation of dharma is closely tied to loyalty and gratitude, especially towards Duryodhana, who recognized his worth despite his low birth. Karna’s dharma leads him to stand by Duryodhana’s side, despite recognizing the adharma in his actions. This loyalty stems from a sense of personal honour and debt, showcasing a version of dharma that prioritizes personal relationships and honour over broader ethical considerations.

Let us dwell at length the moral and ethical issues and enigmas in Mahabharata through its characters and incidents, such as

  1. Birth of Pandavas and Kauravas
  2. Treatment of women in Mahabharata
  3. Dice game and associated controversies
  4. The Pandavas’ Victory
  5. Enigmas in the life of
    1. Bhishma
    1. Dhritarashtra
    1. Yudhishthira
    1. Arjuna
    1. Kunti
    1. Gandhari
    1. Draupadi
    1. Krishna

Conclusion

In the Mahabharata, dharma is not a monolithic concept but a complex and often contradictory principle that each character interprets and embodies differently. Its stories serve as a profound resource for contemplating ethical and moral questions, providing wisdom that aids in navigating the complex web of modern life. These interpretations reflect the epic’s exploration of human nature, ethics, and the struggle to discern and fulfil one’s righteous duty in a complex world. The Mahabharata ultimately teaches that dharma is subtle and multifaceted, requiring individuals to navigate their paths with wisdom, compassion, and reflection. By engaging with these themes, you are invited to reflect on your own lives, ethical dilemmas, and the values that guide your actions. The epic serves as a mirror, reflecting the complexities of human life and offering insights that continue to inspire and challenge individuals to navigate the moral landscape of their existence with integrity, wisdom, and compassion.

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