यदा यदा हि धर्मस्य ग्लानिभर्वति भारत, अभ्युत्थानम् धर्मस्य तदात्मानम सृजाम्यहम् ।।
( Lord Krishna to Arjuna in chapter 4 of Srimad Bhagwat Gita )
Continuing my thought flow from earlier blogs on this theme, the last being of September 26, 2014, let me now explore the vast ocean of knowledge ,relevant to my theme, from two great spiritual scriptures " The Mahabharata " and " Srimad Bhagwat Gita". Dharma has been generally considered as SUSTAINER ( based on original purpose of Dharma defined in VEDAS ) since the primary goal of Mahabharata war was to build a JUST SYSTEM for the society consistent with its HOLISTIC WELL BEING. Quoting verse 11, chapter 109, Shantiparva as to what Grand-sire Bhishma told Yudhishtra, on being asked;
धराणाद धर्ममित्याहुधर्मेण विघृता प्रजाः, यः स्याद् धारणसन्युक्तः स धर्म इति निश्रचय ।।
Dharma is one which sustains, nourishes and protects the society. Dharma is also one which protects one's life and saves one from degradation in values of life. In another context, Grand-sire Bhishma conveys the importance of TRUTHFULNESS in relation to DHARMA ( quoting verse 4, chapter 162, Shantiparva) ;
सत्यम् सत्सु सदाधर्मः सत्यम् धर्मः सनातनः। meaning thereby that TRUTH alone is Sanatana Dharma and Ethical people over the ages have always followed TRUTHFULNESS as the principle of Dharma. At yet another place, in chapter 296, Shantiparva, the principles of Dharma and Ethics have been interwoven under the overall umbrella of Dharma , covering all four Varnas so as to include Compassion, Non Violence, Truthfulness, carefulness, Hospitality towards guests, Non-lust, Purity and Piousness, Absence of Anger, Atma Gyana, Forgiveness, Charity and Dana, Tolerance and Non Observance/ Non focusing on other's weaknesses.
In Mahabharata, even Lord Krishna seems to be UNETHICAL in many situations while advising Pandavas on Dharma. The conflict gets justified within the overall framework of cherished goal of building a JUST SOCIETY. Even PRECEPTS OF MORALITY seems diluted within overall framework of WELFARE OF MANKIND.Lord Krishna emphasized on both SVADHARMA ( the obligations of one's Dharma which in case of Arjuna-- Kshatriya Dharma) as well as SADHARMA,the universal obligation of one for the world. Quoting verse 31, 33 and 47, chapter 26, Bheesmparva and Bhagwat Gita, chapter II, in which Lord Krishna advises Arjuna on SVADHARMA;
स्वधर्ममपि चावॆक्ष्य न विकम्पितुमहर्सि। धर्मयार्द्धि युद्धाच्छॆयोन्यत् क्षत्रियस्य न विघतॆ।।
For a Kshatriya, Dharmayudha is bigger than any other duty. He should remember SVADHARMA. in verse 33, Lord conveys that if he does not fight for Dharmayudha, he will lose his SVADHARMA and respect in society. The famous verse 47 of same chapter strengthens this viewpoint;
कर्मण्यॆ वाधिकारस्तॆ मा फलॆषु कदाचन। मा कर्मफल हॆतुभूर्मा तॆ सङ्गोस्तव कर्मणि ।।
One's right is limited to selflessly devotedly carrying out his assigned tasks ( Karma's) without focusing on expected results. Lord Krishna conveys that every person engaged in his own duties as per his VARNA attains to perfection.Performing the prescribed duties , as per one's nature, incurreth no sin.
On SADHARMA, or universal Dharma, there are several verses in Mahabharata stating the interpretation and importance of Dharma and Ethical living. Let me quote a few notable ones from Chapter 92,Vaishnava Dharma Parva of Ashvamedhic Parva-- verse 32, 33 & more, conveyed by Lord Krishna to Yudhishtra;
धर्मः पिता च माता च धर्मोनाथः सुहृत् तथा। धर्मो भ्राता सखा चैव धर्मः स्वामी परन्तप।।
Dharma is one's father, mother,protector, well wisher, brother, friend and master.Further verses convey that only by practicing Dharma, one can obtain everything in this world . न हि धर्मानुरक्तमा लोकॆ किन्चन दुर्लभम्।ie. nothing is impossible in this world for those who respect and practice Dharma and live an ethical life.Lord also conveyed that Dharma always wins and not Adharma, truth wins and not falsehood.Forgiveness wins and not anger. ETHICAL LIVING DEMANDS ACCEPTANCE OF THESE PRINCIPLES. In another context, the great VIDUR replies to king Dhritrashtra-- ref verse 12 & 13, chapter 40, Udyog Parva;
न जातु कामानभयान लोभाद्। धर्म जहनाजीवित स्यापि हॆतोः।।
Never, never, leave Dharma because of desires, fear, greed or even one's life.
नित्यो धर्मः सुख दुखॆ त्व नित्यॆ। meaning thereby that Dharma alone is constant. Happiness as well as sorrow are only variables and will not stay for ever. One should establish himself in CONSTANT and leave VARIABLES. In another verse 25, chapter 42, Udyog Parva, Rishi Sanatkumar answers the query of king Dhritrashtra that Dharma destroys Evil and पाप. He further reinforced this interpretation by saying that Dharma is highly powerful and regular practicing of Dharma leads to achievement of perfection.
On SARVAHITKARI DHARMA, Lord Krishna conveys to Yudhishtra in Vaishnavdharma Parva that Ahimsa, Pavitrata, Non-anger, Non cruelty, San-yam-- self control, simplicity and mental peace are indicators of Dharma;
अहिन्सा शाैचम् क्रोध मानृशमस्य़ दमः शमः। आजर्वम चैव राजेन्द्र निश्चिन्तम धर्मलक्षणम्।।
On being asked further, Lord conveyed that Forgiveness is the biggest Ethical requirement for entire mankind. Whether someone respects or disrespects, adores or ignores, abuses or threatens--- one should remain in the forgiveness mode all the time and in all situations.
क्षमा यश क्षमा दान क्षमा यज्ञ क्षमा दमः। क्षमा हिन्सा क्षमा धर्मः क्षमा चॆन्दि्रयनिग्रहः।।
Another important ethical requirement quoted by Lord Krishna is Pavitrata.
मन शौच कर्म शौच कुल शौच च भारत। शरीर शौच वाक्शौच शौचम पन्चविधम स्म्रतम।।
Our innermost body, heart, mind, actions, speech as well as outer body should be Pure and free from impurities. Interweaving all the above , a beautiful verse 15, chapter 113, Udyog parva conveys requirements from GOOD CONDUCT in society.
आचारः फलतॆ धर्मभाचारः फलतॆ धनम्। आचारचिछ्रयमाप्नोति आचारो हन्त्यलक्षणम्।।
it is good conduct or ethical conduct alone which leads to success of Dharma. It is again good conduct which brings prosperity and wealth. Again good conduct destroys all bad omens in one's life and society.
In Mahabharata, because of several conflicts and ethical dilemmas, at many places the idea of JUSTICE in relation to DHARMA appear to be subjective. In these situations, one of the character is committed to two or more moral obligations and he can not fulfill one without violating his duty or DHARMA to the other.
To quote a few examples-- (a) Bhishma's error in thoughtlessly bringing 3 daughters of Kashi King for his younger brother VICHITRAVEERA and abandoning one of them AMBA who becomes cause of his death (b) Bhishma renouncing kingdom but is so blinded by his pride in his own RIGHTEOUSNESS & in being the guardian to the throne of HASTINAPUR , sliding into dependency and losing his capacity to oppose immorality & injustice in-spite of his WISDOM and (c) Kunti in not acknowledging Karna as her son and by the time she reveals the truth to him, it is too late (d) Guru DRONA's blind affection towards his son ASHVATHAMA and to the throne of HASTINAPUR that in-spite of his great wisdom, he overlooked Dharma and immorality.
Mahabharata also sees characters struggling with moral dilemmas as they reach their own TRUTH whether consciously or unconsciously ( on many occasions Svadharma taking lead over Sudharma). At several places, it appears that there is no Universal Dharma. Lord Krishna appeared like a symbol of morality for establishing Righteous World Order. Though appeared unethical at some places, yet he ensured social order and harmony for overall benefit of the mankind. Verse 4 & 5, chapter 109, Shanti Parva convey the emphasis on SATYA and ASATYA, given by Grand-sire Bheeshma ;
सत्यस्य वचन साधु न सन्याद् विघतॆ परम् ie that there is no bigger Dharma than speaking truth but------------------
भवॆत सत्यम न वक्तव्यम वक्तव्यमनृतम भवॆत। यत्रानृतम भवॆत सत्यम् सत्यम् वाप्यनृतम भवॆत्।।
Where a lie works as SATYA by saving one's life OR a truth puts one's life in danger--- in these circumstances, one should not speak truth, it is better to tell a lie. In Mahabharata, such practice has been given a new name "APADDHARMA " ie a form of DHARMA and ETHICAL PRACTICES that change based on specific situations but are only appropriate in Emergency situations.
Well, the lessons from Mahabharata and Srimad Bhagwat Gita are many and can not be summed up in one blog. Yet, on Dharma and Ethical Living, a few specific relevant learnings emerge;
SVADHARMA--- even relevant today in a limited context of a religion/ community.May be, some not so relevant Dharmas referred in Mahabharata namely Rajdharma, Prajadharma, Mitradharma, Kuladharma, Jatidharma, Varnadharma etc need to be given low priority. Svadharma is relevant for most of us but its blind & orthodox method of practice may be dangerous for the society.
SUDHARMA-- Universal Dharma--It is the foundation of any good society.
APADDHARMA-- needs to be examined for relevancy, yet there are some valid points in it. In emergent situations and for the sake of overall goals, some seemingly ethical practices may have to be put in abeyance. Yet , to what extent and what will be the emergent situations are all aspects where the society has to frame guidelines. Let us not forget that irrespective of all the ethical practices, Dharma , finally is the welfare of all creations, a code of conduct for Righteous Behavior of mankind.
Next, the Ethical Ingredients from Mahabharata can be summed up as follows (still evolving---------------)
Truth, Non Violence, Self-control, contentment, Forgiveness, Pavitrata, Agreeable speech, Good Behavior, Regard for Elders, Hospitality to Guests, Endeavor ( Udyog), Protecting a Supplicant( saranagataraksha) and Sense of Sacrifice. There may be several modifications to this list as we progress further. My next one or two blogs will cover learnings from Jainism and Buddhism, limited to my area of theme, and to the best of my understanding.
Let me end this blog by another quote on Dharma and Ethics from sacred scripture Srimad Bhagwat Gita , chapter 4, in which lord Krishna conveys that to eliminate evil, to help good,& ethical/Dharmic people and to re-establish Dharma, HE emerges in every Yuga.
पवित्राणाय साधूनाम विनाशाय च दुष्कर्ताम्। धर्म सन्स्थापनाथार्य सम्भवामि युगॆ युगॆ।।