The Representation of The Nature of Dharma in Mahabharata

Dharma is a word with a diverse set of meanings. To some extent it can be referred as an ever changing duty based on the surrounding environment and people. ” It is a collection of principles that needs to be observed and followed but it depends on the individual and situation as to which principle needs to be followed and till what extent. Mahabharata is a perfect example of how Dharma can be counterintuitive and paradoxical in nature. Moral dilemma or unethical behaviour is again very subjective. To decide what is right and wrong in a particular situation is a very difficult task and it is the reason for conflict between dharma and ethical behaviour. Keeping this in mind, I will examine some characters of the Mahabharata in the context of dharma and ethical behaviour.

Vyasa presents Yudhisthira as the epitome of unselfishness and embodiment of Dharma but Yudhisthira who would not budge from truth, had to lie in order to unnerve Dronacharya. He agreed to deceit Dronacharya by lying to him about the death of an elephant Asvatthama. If one sees it in a moral grounds, Yudhisthira distorted morality as he used his self-image of being a honest man to distraught Dronacharya and win the battle. But if you see it in the dharmic sense, then he just executed a plan hatched by Lord Krishna to follow his duty. Another character I would like to examine is Bhishma Pitahma. Bhishma gave up the throne and agreed to live the life of a Bhramachari, so that Satyavati could marry Santanu. Although he did it due to his immense love for his father, he engulfed moral judgments and did not follow the path of Dharma which says one needs to also attain basic ideals of life and need to follow duties at different stages of his life. This vow prevented him from ruling Hastinapur which jeopardized its future and put a lot of people into danger. Kidnapping of Amba, Ambika and Ambalika and sitting quietly in Dhritarashtra’s court at the time of Draupadi’s Cheer Haran also shows unethical behaviour but he was helpless because of the constrains of Dharma.

Drauapdi’s question as to whether Yudhisthira had the right to pawn her after losing himself in the game gets no answer from Bhishma due to the subtlety of dharma. Lastly I would like to mention Karna. Karna is known for his loyalty to his foster parents and Duryodhana and his generosity. Inspite of Krishna and Kunti’s appeal to him to shift sides and go back to his biological brothers in the Battle of Kurukshetra, Karna refuses and remains true to his own conscience. He also sacrifices his armour when Indra asks him despite knowing that he is vulnerable without it. But we cannot say Karna acted in accordance dharma at all times as he was one of the main culprits behind the undressing of Draupadi and slut shamming her. He is seen at his worst too while laughing obnoxiously and applauding during Draupadi’s Cheer Haran. By placing these characters, Vyasa tries to tell us that life is not a straightforward path to Dharma. In a sense Vyasa was presenting to us the moral dilemmas we all face as humans in real life situations. “Do unto others as you would like to be dealt with” is the guiding principle throughout. Therefore there is no clear message regarding dharma and moral behavior as both are subjective and situation oriented.