The failure of dharma

As the title suggests, the theme of this article is the discussion of the concept of dharma and its significance in the Mahabharata. After a general introduction, the concept of dharma is looked at in terms of Hinduism, followed by some background information about the Mahabharata as seen in the context of dharma. This is followed by a sampling and discussion of a selection of verses from the Bhagavad Gita in which the god Krishna delivers his sermon to Arjuna before the commencement of the battle of Kurukshetra. Lastly dharma is looked at in its specific sense known as Raja dharma, or the dharma of kings, in which Bhishma, a key figure of the Mahabharata instructs King Yudhisthira in making the right choice by assuming his responsibilities as king. The two sermons, one delivered by Krishna, the other by Bhisma, are not only looked at in the context in which they took place, but also examined from our modern day perspective, and how they can possibly impact our present day lives. The conclusion briefly looks at how dharma can be understood in terms of the modern day disciple.

Ex civil servicemen association of Nepal, 2022

The Dharma is the part of Vedic heritage. Dharma is likely a natural concept. Foundation of dharma is humanity, reasonability and rationality in human conduct. Dharma is considered a secular concept as well. Dharma was placed above faith, belief and religion. At times dharma was recognized ‘sovereign of sovereigns’. It is because dharma was supreme or above all. The sovereign or the king has to perform their work as per the norm and values of dharma. The people too run their all affairs abiding by dharma even in the absence of nation, king, ruler and all. Indeed dharma is a dynamic concept. It is recognized differently in different times in line with dharma-chakra (circle of dharma)

The thought of Dharma is part and parcel of Indian Culture. Being one of the four Purusharthas, it is capable of upholding and integrating the whole society. Among the great concepts and doctrines, the basic principles and directives of Hinduism, Dharma stands out pre-eminent, with a vast, deep and pervasive significance of its own. The concept of Dharma is vast and vide. It is a Sanskrit expression of widest import. There is no corresponding word in any other language. Dharma is the lifeforce of the society, like 'Prana' in an individual. Any state or institution or even society or an individual cannot exist without Dharma. Those who believe in discrimination, in effect, don't practice Dharma. They never attain real happiness.

HInduism in India: The Early Period, 2017

One could scarcely draw together two larger topics than the Mahābhārata (Mbh) and dharma. The former, a tale of a fratricidal and internecine battle interspersed with theme-expanding stories, moral tales, fables, and didactic tracts, claims to be 100,000 stanzas long; the text constituted in the Critical Edition in the mid 20th century by a team of scholars comes to some 75,000. The Mbh has arguably been the most influential and significant cultural product to emerge from South Asia in the last two millennia. The word dharma, on the other hand, has, since perhaps the 5th century BCE (or a little later), been the preeminent term of ideological expression in South Asian thought, and lent itself to the collective name for one of South Asia's most enduring genres, dharmaśāstra. The word is, as has often been noted, of central importance to the Mbh; indeed, in many respects, the Mbh both marks a significant moment in the semantic development of dharma (Hiltebeitel 2011: 20-29) and demonstrates its emergence as a term encoding cultural and ideological legitimacy.

The discourse on dharma has become publicly consequential in India today. We find cultural, religious, ethical, social, and political agencies involved in the discourse. It would do well to take a deeper look at this doctrine. Centrality of Dharma in Indic Traditions Patrick Olivelle, a well-known Indologist, says: "Dharma is undoubtedly the most central and ubiquitous concept in the whole of Indian civilization. It is central not only in the Brahmanical / Hindu traditions, but also in the Buddhist and Jain. This very centrality, however, also made it possible for the concept to be given new twists and meanings at different times and by different groups, creating a dauntingly broad semantic range." 1 Etymologically, dharma comes from the Sanskrit root dhr, which means 'to hold', or 'to support'. 2 The earliest usage of the word occurs in the creation narratives of Rgveda, wherein it refers to the action of the gods, 3 in relation to the creation and maintenance of the cosmic order, i.e. holding the sky and earth apart, taking care of the smooth transitioning of seasons, protecting the creatures, and so on. RV 8.41.10 says: "He (Varuna) measured out the first creation, who (held) apart both worlds with a pillar and like the billy-goat supported the sky." 4 Here, 'measuring out', 'holding apart', and 'supporting' were the dharma of the god Varuna. These and other cosmic actions of the gods were understood as the primordial 'sacrificial' actions, which were the very foundations of the cosmic order.

Anu Books, 2022

It is understood that in the very popular understanding of the term 'dharma', it designates a 'religion' or a religious sect'. That is in common parlance, 'dharma' is found to be used in the sense of the institutionalized religions. For example, Hindu dharma (having alternative names like: Aarya dharma/ Sanatana dharma), Jaina dharma, Bouddha dharma, etc. But every religious sect or dharma has its own understanding of the concept of dharma in a specific manner. That is, some standards are accepted in an institutionalized religion to be treated as dharma. Those are prescribed in the form of certain codes and conducts aiming at an ideal living. This article aims at attempting the exposition of an understanding of the concept of dharma as found in the above-mentioned two religious sects to show that the primary aim of these religious sects is to enforce dharma to act as a guide to the moral living of its followers. Their aim of emphasizing on dharma is not from religious perspectives, but rather from moral perspectives.

Trumpeter, 2009

Without doing violence to Vyaasa, the Mahabharata (Vyaasa 3102 B.C.E.) can be properly viewed through an ecological prism, as a story of how "Dharma" came to be established as a result of a conflict over social policies in response to on-going environmental/ecological crises. In this version, the first to recognize the crises and to attempt to address them was Santanu, King of Hastinapur (a town established on the banks of the Ganges). His initial proposals evoked much opposition because they were draconian and oppressive, and were rescinded after his death. Subsequently, one of Santanu's grandsons, Pandu, and his children, the Pandavas, agreed with Santanu that the crises had to be addressed and proposed more acceptable social policies and practices. Santanu's other grandson, Dhritarashtra, and his children, the Kauravas, disagreed, believing that nothing needed to be done and opposed the proposed policies. The fight to establish these policies culminated in the extended and widespread "Great War" (the "Mahaa-Bhaarata") that was won by the Pandavas. Some of the proposed practices/social policies became core elements of "Hinduism" (such as cow protection and caste), while others became accepted elements of the cultural landscape (acceptance of the rights of tribes to forests as "commons"). Still other proposals may have been implied but never became widespread (polyandry) or may have been deemed unacceptable and immoral (infanticide). The Pandavas' proposals helped the culture survive and became the "Dharma" for the new age that followed the war. As elements of Hindu orthodox religion, they continue to the present day. What follows from here on in this article is based on a speculative re-telling of one of the core texts of the modern world, exhibiting pointed artistic license rather than traditional narrative fidelity.