True meaning of Dharma

December 6, 2005

Dharma as Law

By Dr. Horacio Francisco Arganis Juarez

Although some scholars invariably translate the Sanskrit word

dharma with the English word "law", in fact dharma, even in its sense

of a binding rule, goes beyond the Western notion of law. For

example, we can easily speak of an unjust law, but we can hardly

speak of unjust dharma. That is because dharma is the sacred law,

invested with divine authority, for dharma is based on the Vedas,

sacred scriptures revealed by the Divine to highly qualified sages.

Thus in the second book of the Mahåbhårata, the great sage

Nårada, while giving a political science lecture to King Yudhiß†hira,

states that dharma is trayî-müla. The word trayî refers to the three

principle Vedas, the ‰g-, Yajur-, and Såma-veda; and the word müla

means the "root, foundation or basis". According to Sanskrit grammar,

the _expression dharme trayî-müle can be understood in two ways: a)

that the three Vedas are the root of dharma; or b) that dharma is the

root of the Vedas. We shall discuss the first option as more likely

here, though the second has profound implications.

Nårada's statement to Yudhiß†hira in this context shows that

dharma, having the three Vedas as its root, is perennially

authoritative and hence must be executed:

[Nårada said:] Abiding in that dharma whose root is the three Vedas,

and which was practiced by your predecessors, do you continue to

execute those same duties?1

Similarly, because the Mahåbhårata is "equal to the four

Vedas", it is naturally "conducive to dharma" (dharmya). Thus at the

beginning of the epic the sages gathered in the sacred forest of

Naimißåra∫ya, in requesting the main speaker, Süta, to narrate the

Mahåbhårata, declare that:

We wish to hear the scripture compiled by Vyåsa, whose deeds are

wonderful, and which is equal to the four Vedas, and which, having

the quality of dharma, drives away the fear of sin.2

The Vedas and dharma go hand in hand. Thus the saintly King

Yayåti instructs his son-in-laws that a dutiful householder must

perform fire sacrifice, the quintessential Vedic duty, in accord with

dharma:

[Yayåti said:] The householder should offer sacrifice upon achieveing

wealth that has come by dharma. [1.86.3]3

There are many episodes in the Mahåbhårata that illustrate this

special relation between dharma and the Veda. For instance, when all

of the kßatriya men on earth were slain, their wives were forced to

beget children with noble bråhma∫as in order to perpetuate the

ruling class. The attitude of the ladies, described in the following

verse, illustrates nicely the Veda-dharma connection:

"The Vedas resolve that a son belongs to the man who took the

[mother's] hand." Thus fixing dharma in their minds, the those ladies

[of the royal class] approached the bråhma∫as. [1.98.5]4

Our original nature is to obey the will of God, so we realize

our true nature by following dharma. We find a clear statement of

this in the second chapter of the Mahåbhårata:

[it is the AnuΩåsana section of the Mahåbhårata] in which the Kuru

king Yudhiß†hira attained his original nature upon hearing the

conclusion of dharma (dharma-viniΩcayam) from Bhîßma, son of Gaõgå.5

[1.2.201]

But it is not always easy for mere mortals to arrive at dharma-

viniΩcaya, a firm decision about dharma. Yama, the lord of death, and

a type of universal chief justice, is said in the Mahåbhårata to

be "a knower of dharma-viniΩcaya" [yamo yathå

dharma-viniΩcaya-jña˙

MB 1.50.15], for his duty is to reward and punish conditioned souls

on the basis of their compliance and noncompliance with dharma. But

mortals must often struggle to comprehend dharma-viniΩcaya, (or

simply dharma-niΩcaya), a correct, decisive, and settled conclusion

about the sacred law which alone can properly guide mortals to

happiness and fulfillment. Thus when King Drupada cannot understand

how it can be dharma for his daughter to marry all five På∫∂ava

brothers, Drupada's son Dh®ß†adyumna, who share his father's

sentiments, declares:

Because of dharma's subtlety, there is no way that we can understand

its movements. Is (this act) adharma or dharma? It cannot be

determined. [1.188.11]6

Still one must try to understand the right course of action and

the litigants or disputants in the Mahåbhårata thus argue for their

moral, legal, or spiritual positions by claiming them to be in accord

with dharma. Opposing viewpoints are rejected as adharma, that which

is not dharma, or that which opposes and violates dharma.

In the first two books of the Mahåbhårata, the Ådi-parva and

the Sabhå-parva, discussion of dharma, and adharma, in this sense of

ajudicating legal, ethical, and spiritual controversies, focuses on

two passionate human acts: violence and sex. These impulses

especially need to be restrained, regulated, and guided by higher,

spiritual principles. Hence there is a special concern violence and

sexual relations, whenever they are necessary or unavoidable, be

applied in accord with sacred law, dharma. We shall first explore the

ways in which the personalities in the Mahåbhårata both oppose and

justify violence in terms of dharma.

Dharma against violence

An interesting and exemplary discussion of dharma takes place

in the eleventh chapter of the Ådi-parva. A young sage, Ruru, is

about to marry a beautiful sage's daughter, when she is suddenly

slain by the venemous bite of a serpent. Ruru is devastated, but

manages, with the help of the gods, to bring his bride back to life.

Nevertheless having suffered terribly, he bears a terrible grudge

toward all snakes whom, from then on, he kills instantly on sight.

One day in the forest he comes upon a type of lizard, resembling a

snake, and he prepares at once to kill it, when the reptile suddenly

speaks out in a rational voice and questions the ethical propriety of

Ruru's violent intent. The reptile was formerly a young sage himself,

but was cursed by a powerful ascetic friend to take birth as a

lizard. Returning again to his real form as a spiritual practitioner,

the erstwhile lizard presents the following argument to Ruru:

1. Non-injury to all living beings is the highest dharma, and

thus a bråhma∫a (supposedly the highest practitioner of dharma)

should never injure any living being. Indeed from his very birth a

bråhmana is of gentle disposition.

2. It has been determined by authorities that for a bråhma∫a,

non-injury (ahiµså) to others, speaking the truth, and practicing

forgiveness are more important than merely memorizing or

ritualistically following the Vedas.

3. A king or warrior's dharma is, however, to carry the rod of

punishment, and to protect the citizens with fierce power. However

such qualities are not desireable in Ruru who is a bråhma∫a. In fact

there is a historical incident in which a king, Janamejaya, properly

showed his warrior strength by endeavoring to kill all the snakes in

the world, but significantly a bråhma∫a saved the snakes with his

ascetic power and courage. [1.11.12-17]7

Conclusion: Ruru should practice the highest dharma, non-injury

to all living beings, and by so doing, he should be true to his

special dharma as a bråhma∫a. He cannot imitate the dharma of the

ruling class to which he does not belong.

There are other instances in which the principle of dharma is

invoked against agression and abuse. In Chapter 72 of the Ådi-parva,

Devayånî, the daughter of the great sage ¸ukra, curses her father's

illustrious young student Kaca for refusing to marry her. Kaca claims

that he has far too much reverence for his guru's daughter to think

of her as a conjugal mate. When Devayåni curses him that he will

never be able to personally use the mystical knowledge he acquired

from ¸ukra, Kaca replies that Devayåni has cursed him even though he,

Kaca, in refusing her marriage proposal was speaking the dharma of

sages. Furthermore, he claims, Devayåni herself has acted not by the

principles of dharma, but out of selfishness.8

In chapter 146 of the Ådi-parva, a bråhma∫a's wife who is

hosting the five På∫∂ava brothers and their mother Kuntî, cites a

principle of dharma to the effect that women are not to be killed,

and that even man-eating Råkßasas know the principles of dharma. The

context is a family discussion in which father, mother, and daughter

all offer to sacrifice themselves for the family's sake to a Råkßasa

who is destined to devour one member of the clan. The bråhma∫a's

wife states:

Knowers of dharma say that in the ascertainment of dharma (dharma-niΩ

caya) women are not to be killed. Authorities also say that Råkßasas

are knowers of dharma. Therefore he (the Råkßasa Baka) would surely

not slay me.9 [1.146.29]

Dharma for violence

There is an interesting case in chapter 109 of the Ådi-parva in

which the great King På∫∂u accidentally shoots a sage who had

assumed a deer's form for the purpose of mating. On the basis of

dharma, the dying sage both condemns the king's violence and

unleashes an equally violent curse upon the monarch. Thus the sage

admonishes the king:

O Bhårata, you were overcome by lust and greed. How could your mind

be deviated, you who took birth in the principle dynasty of those for

whom dharma is ever their very soul?10 [1.109.11]

In reply, På∫∂u argues that despite the tragic consequences,

his act of hunting is indeed the dharma of warrior kings:

The killing of deer, without concealment and tricks, is sanctioned.

That alone is the dharma of kings. But knowing that, why indeed do

you condemn it?11 [1.109.13]

It is well known that occasional hunting was permitted to

kßatriyas, warrior kings. But På∫∂u further argues that his

unfortunate act is to be accepted as dharma since the great sage

Agastya also hunted a deer that was required for sacrifice. Thus

På∫∂u characterizes his act as pramå∫a-d®ß†a-dharma, "seen as

dharma by the evidence (of Agastya's act). [1.109.13]

However the deer-sage Kiµdama finally prevails in this mortal

debate over dharma, on the grounds that it was not På∫∂u's mere

hunting of a deer that is blameworthy, but the fact of his having

slain a deer engaged in procreation of a child. It is also noteworthy

that for Kiµdama, it is not enough to show on technical grounds that

På∫∂u has committed a crime, adharma. Kiµdama claims his own

innocence, and condemns the king's act on simple moral grounds. Thus

he states:

This is a very great act of cruelty, condemned by all the world. It

leads to neither heaven nor honor, O Bhårata, for it is adharmiß†ha,

most irreligious! You who are as brilliant as a god, you who

especially know the pleasures of women, and the truths of scriptures

regarding meaning of dharma, you were unworthy of such an act that

leads not to heaven. O most glorious of earthly rulers, you are meant

to subdue those men who act cruelly and commit sins, those who are

bereft of the three conditions of progress. What have you done, most

glorious man, striking me down, who am but a sinless sage living on

roots and fruits, and wearing the dress of a deer, O king! [1.109.21-

24]12

Kiµdama then curses the king to die in the same way as the

sage. That is, whenever På∫∂u should lovingly embrace his wife,

desiring union with her, at that moment, and in that very mood, the

king would die.

There is one additional example in which violence is justified

with reference to dharma. As mentioned previously, when the

På∫∂avas were guests in the home of a bråhma∫a family in the

city

of Ekacakrå, it so happened that the host family was forced by a

Råkßasa demon to offer one member of the family to be eaten alive by

the demon. Kuntî intervened, insisting that her powerful son, Bhîma,

whom the bråhma∫a family knew only as a mendicant student, would go

to the Råkßasa as a so-called meal, and the slay the demon.

Yudhiß†hira is appalled to hear that his younger brother is being

sent to the ravenous demon, but Kuntî justifies her decision in terms

of dharma:

This decision about dharma (dharmasya…viniΩcitam) is not coming from

greed nor ignorance nor from illusion. On the basis of intelligence I

have made my decision.13 [1.150.19]

Dharma invoked in support of marriage

The principle of dharma is frequently invoked to justify or

reject a proposed union between man and woman. There are numerous

examples in the first two books of the Mahåbhårata.

When a clan of sages, the Yåyåvaras, find themselves periously close

to extinction for lack of family descendents, they make a desperate

appeal to the last surviving male of their line, Jarat-kåru, whom

they urge to seek out a wife who can give him, and them, a son. This

alone is dharma, they assure him:

The forefathers said: O dear one, be the best of us and strive with

endeavor to extend our family, for your own sake and for our sake,

for this alone is dharma!14 [1.13.20]

When King Du˙ßanta woos the divinely beautiful ¸Sakuntalå, he

takes a moment to lecture the goddess that eight kinds of marriage,

including the one he is proposing to her, are dharmata˙, "according

to dharma."15 ¸ Sakuntalå then replies that she will accept his

proposal, "if indeed such an arrangement is the path of dharma."16 In

this famous, romantic narrative, the king and his wife are separated

for several years and when ¸Sakuntalå finally returns to the king, he

pretends at first not to recognize her for motives disclosed later.

When the Du˙ßanta finally accepts his wife and son, he does so, of

course, on the basis of dharma:

"A knower of dharma, the king honored his wife according to

dharma."17 [1.69.39]

There is another, somewhat similar occurence of dharma as

evidence for the union of male and female. When Satyavatî, the widow

of King ¸ Santanu, seeks to persuade her widowed daughter-in-law,

Ambikå, to beget a son with Ambikå's brother-in-law, Vyåsa, the aging

queen "leads her along" (anunîyainåm) according to dharma, since her

daughter-in-law is a "practicioner of dharma."18 [1.99.49]

A much more elaborate debate about dharma takes place when King

Yudhiß†hira announces that he and his four brothers will all marry

Draupadî. The girl's father, King Drupada, is appalled at this

proposal and protests to Yudhiß†hira:

O son of Kuntî, as a decent and law-abiding man (dhårmika), you

should not commit adharma, which the world and the Vedas forbid. Why

have you got such an attitude?19 [1.187.27]

Yudhiß†hira's reply to his future father-in-law is significant:

Yudhiß†hira said, "Mahåråja, dharma is subtle and we do not

understand its movements. We faithfully follow the path tread by our

predecessors. My voice does not speak untruth, nor does my mind dwell

in adharma…" 20 [1.187.28-29]

When the debate reaches an impasse, the greatest of sages,

Vyåsa, compiler of the Vedas, arrives on the scene and all parties

spontaneously defer to his judgment on the matter, which Drupada

places before the venerable holy man as follows:

How could one woman belong to many men? Wouldn't that be dharma-

saõkara (a confusion or defiling of dharma)? May the lord explain all

of this to us, as it is.21 [1.188.5]

Vyåsa responds by requesting all those present to give their

view of "this dharma which is (apparently) deceitful and which the

world and the Vedas oppose."22 Drupada immediately replies that "I

consider this to be adharma."23 Our concern for now is not the

relative merits of the arguments nor even the logic behind Vyåsa's

ultimate conclusion that Yudhiß†hira's act is indeed dharma. Rather

we wish to emphasize here the simple fact that the entire discussion

revolves around dharma, as a tangible, substantial, central issue. An

act is either dharma or adharma. Much, indeed everything, is at stake

in the correct ascertainment of dharma, for as Lord Indra declares to

King Uparicara in the Ådi-parva: "Protect that [dharma], for when

dharma is sustained, it sustains the entire universe."24

In another history, when the princess ¸Sarmiß†hå urges King

Yayåti to give her a son. She addresses him as dharmåtmå, a "virtuous

or dutiful soul" who should not hesitate to follow the dharma which

dictates that a king should give a child to an eligible maiden. But

Yayåti does hesitate, for he recalls his duty to abide by the order

of his powerful father-in-law, ¸ukra who explicitly forbade him to

take Ûarmiß†hå to his bed. Ultimately Ûarmiß†hå successfully

persuades the king by pleading that she can maintain her own dharma

of chastity only if the king satisfies her legitimate desire for a

child:

O King, deliver me from adharma and bring me back to dharma. Having a

child from you, I shall perform the highest dharma in the world.25

[1.77.21]

Similarly, when Arjuna was abducted through a river by the Någa

beauty Ulüpi, and taken to her subterranean world where she begged

him to give her a child, Arjuna too protested that he had given his

word to his brothers and wife, Draupadî, that he would reamain

celibate during a year of exile. Ulüpi, like ¸armiß†hå, sought to

convince her desired mate by arguing in terms of dharma:

That [vow of celibacy] in question was made by all of you for the

sake of dharma in regard to Draupadî, namely that you two [Arjuna and

Draupadî] should live apart from each other. In this case [of your

union with me] dharma is not contaminated. One must deliver those who

are suffering, O lovely-eyed one. By effecting my deliverance, your

dharma will not be violated.26 [1.206.26-27]

Dharma against union

Finally, there are a few instances in which dharma is invoked

to forbid or condemn a union between man and woman. Foremost, of

course, is the protest of Drupada and his son Dh®ß†adyumna against

Draupadî's marriage to the five På∫∂ava's.

The conflict between dharma and lusty desire is clearly etched

in a statement attributed to the great På∫∂u. Cursed to die should

he ever attempt to unite with a woman, På∫∂u forswears sexual

intercourse, declaring that he will follow the path of his actual

father, the ascetic Vyåsa, and not that of his legal father,

Victravîrya, whose overindulgence in romantic affairs cost him his

life, a fate that now threatens the son. Pa∫∂u ruefully recalls the

death of Vicitravîrya:

We have heard that my father, while just a young man, came to the end

of life because he was simply dedicated to desire, though he was born

to a man ever dedicated to dharma.27 [1.110.3]

There is also the case of Yayåti, mentioned above, who accepted

¸Sarmiß†hå as a second wife even though his powerful father-in-law

¸ukra had specifically forbid him to do so. Upon learning of his son-

in-law's deed, performed in the name of dharma, ¸ukra cursed Yayåti

with these words:

O Mahåråja, though a knower of dharma, you committed adharma because

it was enjoyable. Therefore invincible old age shall soon attack

you.28 [1.78.30]

Draupadî

By far the most elaborate and dramatic dicussion of dharma

takes place toward the end of the Sabhå-parva, when Yudhiß†hira

gambles away his chaste wife Draupadî. Unable to tolerate the

prosperity and fortune of the På∫∂avas, Duryodhana and ¸akuni

arranged to rob the five brothers of their kingdom through a crooked

gambling match. Having lost everything, Yudhiß†hira finally gambled

away Draupadî, whom Duryodhana immediately summoned to the Kuru

assembly. It is clear from the text that a respectable woman would

never enter the men's gambling assembly. Indeed so indecent is it to

summon Draupadî, that the innocent messenger sent to fetch her

declares:

"These assembly members, O king's daughter, are calling. I think that

the total destruction of the Kurus is at hand."29 [2.60.12]

Draupadî is dressed in a single blood-stained garment, for she

is in her menstrual period, a further reason for the men to renounce

such an unholy summons. The lamenting messenger does not bring her

and finally Duryodhana's wicked brother Du˙Ωåsana drags her into the

assembly hall. Nothing could be more cruel and impious, yet in the

assembly of great men, Draupadî is left to defend her own honor. The

ensuing debate in the assembly hall centers on dharma, and we will

discuss below the various arguments given on both sides. As mentioned

earlier, dharma is usually invoked and debated to settle disputes

involving intense human passions, notably the sex impulse and

violence. In the very famous story of Draupadî in the Kuru assembly

hall, these two issues of sex and violence converge, since Duryodhana

is lusting after Draupadî, whom he feels he has won, and he is

willing to sieze her with violence if necessary. Indeed she is

dragged into the assembly, and there treated in such a violent way

that she curses the Kurus to die, and Lord K®ß∫a enforces the curse

in the great battle of Kurukßetra. Thus this incident not only gives

a unique picture of the religious/legal reasoning of the Kuru age, it

also sets the scene for the earth-shaking climax of the entire

Mahåbhårata.

The discussion of dharma begins as soon as the messenger

informs Draupadî of the wicked summons. Draupadî replies:

Providence has said that in this world only dharma is supreme, and

being preserved, it shall bring us peace.30 [2.60.13]

Thus she immediately makes her decision: she will not give up

her dignity and chastity by obeying the Kuru order. Though they be

the powerful rulers of the earth, she fearlessly defies them, placing

her faith in the power of dharma. When Draupadî thus ignores the

summons, the exasperated Duryodhana finally orders his brother wicked

Du˙Ωåna, against all moral and religious norms, to forcibly drag his

innocent sister-in-law into a forbidden assembly. Incredibly Du˙Ω

åsana claims that in the deceitful gambling match, the Kurus have won

Draupadî "by dharma", i.e. in accord with the principles of noble,

religious life.

Come! Come Påñcåli (Draupadî)! You have been won. Look upon

Duryodhana without shame, K®ß∫å! Accept the Kurus, you whose eyes

are spread like lotus petals. You have been obtained through dharma

so go out to the assembly!31 [2.60.20]

As Du˙Ωåsana cruelly drags her to the assembly, Draupadî says:

The king [Yudhiß†hira] is the son of [the god] Dharma and he is

situated in dharma. Dharma is subtle and those who are expert can

perceive it. But even by the order of my husband, I will not agree to

pollute myself by giving up my principles, not even to an

infinitesimal degree! 32 [2.60.31]

It is significant that Draupadî here sounds a persistent theme,

that "dharma is subtle" and therefore difficult at times to perceive.

In other words, there are situatons in which moral, ethical, and

spiritual principles appear to be in conflict and only the most

expert can discern the true path of dharma in such a situation. The

same words, that "dharma is subtle" were spoken by Draupadî's

husband, Yudhiß†hira when the king sought to persuade Draupadî's

father that it was indeed dharma for the five På∫∂avas to marry his

daughter. Draupadî states here that even though her husband is the

son of dharma, and situated in dharma, even on the order of her

husband, whom she reveres, she will not even slightly give up her

godly qualities and submit to the Kurus. Indeed she fully condemns

the proceedings in the assembly hall, which she knows to be the

destruction of dharma:

Let there be a curse! Truly the dharma of the Bhåratas is lost, so

too the good behavior of those who know chivalry, when here in the

assembly all the Kurus watch as the boundary of their own dharma is

violated.33 [2.60.33]

The question arises as to why great souls like Bhîßma, present

in the assembly, did not defend Draupadî against the evil Kurus.

First it should be noted that Draupadî, when called to the assembly,

had immediately raised an issue of dharma, when she said to the

messenger:

You go now to the gambler, and when you reach the assembly hall, O

son of a Süta, inquire (of Yudhiß†hira), `Whom did you lose first,

yourself or me, O Bhårata?' When you learn this, you come back and

then lead me away, O Süta's son.34 [2.60.7]

Draupadî's argument was simple and powerful. Normally, a

husband held authority over his wife. But since the husband had

already gambled away himself, and thus had no authority over himself,

he clearly had no authority over his wife. Men like Yudhiß†hira and

Bhîßma, while shocked and outraged at the treatment of Draupadî, were

still not sure whether a husband, even having gambled himself into

servitude, actually forfeited all authority over his wife. It must be

kept in mind that Bhîßma was anything but a hypocrite, since he had

given up all personal pleasure to preserve dharma. As a young man, in

order to fulfill his father's wish for a bride, and to satisfy the

harsh conditions of the bride's father, Bhîßma vowed to never enjoy a

wife, children, or kingdom. Later, when his father had passed away,

and his step-brother died prematurely, leaving behind a headless

kingdom and two beautiful young widows, Bhîßma's stepmother Satyavatî

begged him to accept both the kingdom and the hand of his sisters-in-

law, to save his dynasty, and world peace for that matter. But Bhîßma

would not even consider her request, since he had given his sacred

word that he would accept neither a kingdom nor wife. As one who had

given up all personal pleasure for the sake of dharma, and being

unable to reach a conclusion on Draupadî's question about dharma,

Bhîßma was unable to act. Let us examine his statement:

Bhîßma said, "O exalted lady (Draupadî) because of the subtlety of

dharma, I am unable to properly answer this question of yours,

considering that one who does not possess oneself cannot wager

another's property, and yet considering also that a woman is under

the control of the husband.35 [2.60.40]

Bhîßma is perplexed over subtleties of dharma, but the second

På∫∂ava brother, Bhîma, sees clearly that an intolerable offense

has been committed against a godly lady, Draupadî, and his response

is unmitigated rage. At one point he threatens to burn the arms of

his elder brother Yudhiß†hira, who has wagered Draupadî. At this

point, Arjuna intervenes and declares:

Never before, Bhîmasena, have you spoken such words. Indeed others

who are cruel have ruined your respect for dharma.36 [2.61.7]

Thus Arjuna's concern for dharma extends here beyond the case

of Draupadî when he sees that Bhîma is ready to give up all

consideration for an elder brother, Yudhiß†hira, who, despite his

shortcomings, is a saintly person. Apart from that, from the very

beginning of the Mahåbhårata, it is clear that the På∫∂avas have a

divine mission on earth, to assist the Supreme Lord K®ß∫a is His

task of destroying the wicked and saving the pious. The Mahåbhårata

repeatedly explains that in fact Arjuna and K®ß∫a are none other

than Nara and Nåråya∫a, the divine appearence of the pure devotee,

Nara, with the Lord Himself, Nåråya∫a. The mission of the

På∫∂avas

was to recapture their lost kingdom so that they could establish the

rule of dharma on earth. Their ability to carry out this mission

certainly depended on their unity among themselves, thus any threat

to that unity would immediately put at risk the entire purpose of

their appearence on the earth, and the restoration of dharma. Arjuna

would requite the Kurus dearly for their insult to Draupadî. But at

the same time, the Lord's mission must not be sacrificed.

Among the sons of Dh®taråß†ra, only Vikar∫a took the side of

Draupadî, and his statements also reveal much about dharma:

O best of men, they say that there are four disasters for earthly

rulers: hunting, drinking, gambling, and excessive attachment to

domestic affairs. A man attached to these certainly gives up dharma

and thus passes his life. The world does not esteem the activity

performed by one so engaged.37 [2.61.20-21]

Duryodhana's close ally Kar∫a takes it upon himself to reply:

These [På∫∂avas] have not said anything, even when there were

encouraged to do so by Draupadî. I think that they think that the

daughter of Drupada was won according to dharma… O younger brother of

Duryodhana [Vikar∫a] you do not know dharma in truth, since you say

that Draupadî is not won when she is won. You are very slow-witted…

Or if you think that she was brought to the assembly dressed in a

single cloth and that this is not according to dharma, then in that

case, hear my statement of reply. O Kuru child, the gods have

ordained one husband for a woman. But this woman has submitted to

more than one. The conclusion is that she is a harlot. My opinion is

that bringing her to the assembly is not a surprising thing, whether

she is wearing one cloth or no cloth at all. According to dharma, the

son of Subala has won all this wealth: whatever riches they had,

their woman, and the På∫∂avas themselves.38 [2.61.28,30,32,34-37]

Many manuscripts of the Mahåbhårata describe that when the

wicked Kurus finally decide to strip Draupadî naked in the public

assembly, she simply took shelter of the Lord, who is Himself the

highest personification of dharma.

Draupadî, the daughter of Yajñasena, cried out for deliverance to

K®ß∫a, Viß∫u, and Hari, and to Nara, the Lord's pure devotee. Then

that great soul K®ß∫a, who was invisible, but who is dharma, covered

her with a mass of variegated cloth.39 [544*, after 2.61.40]

When all the assembly members have witnessed the divine

protection afforded Draupadî, the wisest of the Kurus, Vidura, whom

even Dh®tråß†ra reveres, exhorts the assembly to answer the original

question on dharma presented by Draupadî. That is, how could

Yudhiß†hira claim rights to her and gamble her away when Yudhiß†hira

had already lost himself and thus possessed nothing. Vidura's

statement is important and we shall quote the essential verses of his

statement that directly mention dharma.

Then Vidrua, the knower of all dharma, raising his two arms and

restraining the assembly members, spoke these words:

Vidura said: Having already asked thus her question, Draupadî is

crying out as if she had no one to protect her. And yet, members of

the assembly, you do not reply to the question! Dharma is being

injured here.

When a suffering man, burning like a fire bearing oblations to the

gods, takes shelter of an assembly, the assembly members will surely

pacify him with truth and dharma. Now then, when that suffering man

places a question on dharma to the assembly members, must transcend

the control of lust and anger and reply to the question. O rulers of

men, Vikar∫a, according to his realizaton, stated a question. Now

all of you reply to that question according to your best judgement! A

seer of dharma who has joined the assembly but will not reply to the

question, consumes one half of the fruit accrued by speaking untruth.

Again, a seer of dharma who has joined the assembly, yet speaks

falsely, acquires the entire fruit of speaking untruth. That is the

conclusion.40 [2.61.51-57

Vidura then narrated a ancient story in which Prahlåda's son,

Virocana, fell into in a mortal quarrel with the sage Sudhanvå over a

girl that both young men sought to marry, each claiming to be the

best suitor. The two disputants placed the matter before Prahlåda,

but Sudhanvå, fearing that Prahlåda would favor his own son,

threatened dire consequences should the father unfairly name his son,

or simply refuse to speak. Prahlåda then turned to the sage KaΩyapa

who gave him instructions on honesty and dharma. Their conversation

went as follows:

Prahlåda said [to KaΩyapa]: Surely you understand the dharma of both

god and demon41, and of the bråhma∫a, for great is your wisdom.

Please hear this difficult point of dharma. What are the future

worlds for one who will not reply to a question, and also for one who

indicates falsely? Please explain this to me who am asking.

KaΩyapa said:

One who knows (the answer), but out of lust, anger or fear does not

reply to a question, unleashes upon himself a thousand ropes of

Varu∫a. When each full year has passed, one rope is taken off.

Therefore one who knows the truth must speak the truth at once. When

dharma is struck by adharma and takes shelter in an assembly but the

assembly members there do not cut out the thorn, those assembly

members are struck by irreligion. The leader of the assembly takes

one half of the reaction, one quarter goes to the perpetrators of the

irreligious deed, and one quarter also goes to those who sit in the

assembly and do not blame a blameable act. In an assembly where a

blameworthy act is blamed, the leader becomes sinless, those who sit

in the assembly are freed (of reaction), and the sin goes to the

perpetrator of the irreligious act. But, Prahlåda, those who would

speak falsely to one who is asking about dharma destroy all the merit

of their sacrifices, and they vanquish as well seven generations of

their forefathers and descendents.42 [2.61.65-72]

Deeply impressed by these words, Prahlåda forthrightly declares

that the sage Sudhanvå, and not his own son, is the best suitor for

the girl's hand. Sudhanvå is delighted with Prahlåda's honesty.

Sudhanvå said: Putting aside your affection for your son, you have

stood firm in dharma. I forgive your son. May he live for one hundred

years!43 [2.61.79]

It is clear enough why Vidura has chosen to narrate this story.

The members of the assembly have either spoken falsely in claiming

that the false gambling match was dharma, or have simply kept silent.

Some acted out of fear of the Kurus' wrath, whereas Dh®taråß†ra acted

out of lust to acquire the kingdom for his sons. The wicked sons of

Dh®taråß†ra were acting out of envious anger toward the På∫∂avas.

In the statement of KaΩyapa, all of these materialistic motives,

lust, fear, and anger are condemned. Vidura then concluded his

instruction.

Vidura said: "Thus now that you have heard the highest dharma, all

you members of the assembly, consider what is best in regard to

Draupadî's question.44 [2.61.80]

But the kings of the earth sat silent. Kar∫a and Du˙Ωåna

then

proceeded to cruelly drag Draupadî in the assembly. At this point,

Draupadî began to speak, revealing that this total disregard of

dharma in fact signalled the end of the Kuru age. Draupadî said:

What indeed is more wretched than this, that I, a chaste, virtuous

lady, have plunged into the midst of the assembly today? Where indeed

is the dharma of the kings of the earth? We hear from authorities

that in the past men have never before brought religious women to an

assembly. The eternal dharma which the Kauraveyas had in the past is

now lost. How indeed as the wife of the På∫∂avas, the chaste sister

of Dh®ß†adyumna Pårßata, the friend of Våsudeva, could I come to the

assembly of kings? I am the wife of Dharma-råja, the king of dharma,

and I was born of a similar caste . Declare whether I am a

maidservant or not, and I shall do it, O Kauravas.45 [2.62.8-11]

In reply, Bhîßma confirms that the failure of the kings,

especially the Kurus, to protect dharma, signals the end of the Kuru

dynasty. Bhîßma further muses on the nature of a materialistic world

in which might makes right:

Bhîßma said: "O gracious lady, I have already stated that dharma take

a spiritual course which even the great and twice-born souls of this

world are unable to approach. But as a powerful man sees dharma, so

others will it in matters that lie on the borderline of dharma. And

because of the subtlety, the inpenetrable depth, and the gravity of

this matter, I am unable to analyze your question with certainty. But

as all the Kurus are sworn to lust and greed it is certain that the

end of this dynasty will not be long.

O gracious lady, those born in good families, though afflicted with

severe calamity, do not slip from the path of dharma, even as you are

standing here before us as a faithful, young wife. Påñcåli, such

conduct on your part is befitting, that even having come to such

hardship, you keep your gaze ever fixed on dharma. These elderly

people headed by Dro∫a who know dharma remain bent over as if the

life had left their empty bodies. My opinion is that Yudhiß†hira

constitutes the evidence in this question. He himself ought to

declare whether you have been won or not won."46 [2.62.14-21]

Duryodhana then insists that any one of the På∫∂avas should

declare that Yudhiß†hira was a liar when he claimed to be able to

wager Draupadî. "Let them make the king of dharma a liar!" he

challenges, "Then you will be freed, Draupadî, from a state of

servitude."47

Duryodhana knows well that the På∫∂avas cannot publicly

betray their elder brother who is the leader of their family, and

indeed of their sacred mission. Yudhiß†hira himself, like Bhîßma, is

unable to definitely say that he falsely gambled Draupadî since he is

not sure that a wife's duty to her husband is dissolved when the

husband loses his own freedom. Thus Duryodhana taunts Draupadî with

the words:

The great soul, king of dharma (Yudhiß†hira) stands firm in dharma.

Let him personally explain this, he who is like unto Indra, whether

he had power over you or not. And from his statement, quickly accept

one man.48 [2.62.26]

Yudhiß†hira, predictably, is unable to reply, for within his

mind he cannot honestly decide the question. That such a technical

approach to dharma has the power to inhibit spontaneous acts of

virtue was apparent to the author of the Mahåbhårata. Thus, when

Bhîma is unable to vent his terrible rage against the Kurus because

his elders cannot resolve the technical issues of dharma, he cries

out:

I am bound by the ropes of dharma, and thus I have not taken on this

problem. I am checked by respect for seniors, and because Arjuna

restrains me. But if I were released by Dharma-råja, then with the

the flat of my hands and with swords, I would tear up the wicked sons

of Dh®taråß†ra just as a lion tears up tiny beasts.49 [2.62.36-37]

Indeed Bhîma's, and our, frustration here finds an obvious

analogy in the frustration modern citizens feel when known criminals

are released over legal technicalities. The depth of Bhîma's

frustration is clear in his reaction to Kar∫a's insulting words:

Hearing these very words, Bhîmasena was overwhelmed with wrath, and

he breathed heavily, visibly in anguish. A loyal follower of the king

(Yudhiß†hira), and thus bound by the ropes of dharma, it seemed as if

he were burning Kar∫a, with eyes discolored by rage.50 [2.63.6]

While Bhîma rages, the sagacious Vidura returns once more to

the basic principle of law:

O kurus, learn this dharma at once, for if this principle is

misconstrued, the assembly will be thorougly contaminated. If the

gambler [Yudhiß†hira] had first wagered his property, before he was

won, then he would have had the authority to do so. Surely this

wealth was won as if in a dream. I consider it thus, that it belonged

to a man who had no authority when he staked it. O Kurus, do not

deviate from this dharma by listening to Duryodhana's statement.51

[2.63.18-19]

It is significant that Vidura twice refers to "this dharma",

for dharma can be as individual as a particular law. Further, failure

to comply with dharma pollutes the offender. Whereas in civil law, a

criminal act simply entails government reprisal, failure to execute

dharma entails a corruption of the soul. This is quite analagous to

one of the most basic arguments of the Greek philosopher Socrates,

that one who fails to practice virtue harms his own soul.

At this point, Duryodhana, for the last time, makes his usual

appeal: that he will release Draupadî from servitude if any one of

the På∫∂avas will confirm Vidura's claim, that Yudhiß†hira did not

have the right to gamble Draupadî, and therefore dharma does not

require that the result of Yudhiß†hira's decision be honored. It is

Arjuna who speaks out at this point:

Arjuna said: Kuntî's son, the great soul Dharma-råja, was lord and

king when he staked us as a bet. But whose lord was he once he had

lost himself. Understand that, Kurus, all of you!52 [2.63.21]

When Arjuna thus speaks, terrible omens, presaging the end of

the Kuru dynasty, appear at once in the home of Dh®taråß†ra. It is

the elderly members of the dynasty, such as Vidura, Bhîßma, and

Dro∫a, and indeed Dh®taråß†ra's wife Gåndhårî, who instantly see the

import of the awful signs. Thus the gods themselves, or God,

ultimately settled the dispute over dharma by manifesting a divine

sign. It is significant that this divine confirmation was not

revealed until one of the På∫∂ava's, Arjuna, met Duryodhana's

challenge and publicly declared that Yudhiß†hira, in fact, did not

rightly gamble Draupadî, since he had already lost himself.

When the calamitous omens erupt, Dh®taråß†ra understands that

the evil policy of his sons portends doom for his family. He first

rebukes his foolish son Duryodhana, for having treated a woman so

badly, especially a woman who is a dharma-patnî, a dharma- or

religious wife. [2.62.25] He then turns to Draupadî and offers her a

boon, praising her for being the best of the Kuru ladies, a chaste

woman who places dharma above all else.53 Draupadî selects as her

boon freedom for her husband, who is "a follower of all dharma."54

Dh®taråß†ra offers a second boon, which she uses to set free the

other four På∫∂avas. Again praising Draupadî as a practitioner of

dharma55, the blind old king ask her to choose yet a third boon, but

at this point she refuses, again for dharma's sake, for to take more

than two boons would itself violate the principles of dharma.

Draupadî states:

My lord, greed leads to the loss of dharma. O best of kings, being

unworthy, I am unable to take a third boon. They say that a vaiΩya

[merchant or farmer] receives one boon. A woman of the warriors,

however receives two boons. There are three for a king, O leader of

kings, and for a bråhma∫a, a hundred boons.56 [2.63.34-35]

Next attempting to salavage his relationship with the eldest

På∫∂ava, Yudhiß†hira, Dh®taråß†ra praises him also in relation to

dharma:

Dear one, O Yudhiß†hira, you know the subtle course of dharmas. O

greatly realized one, you are submissive, and a worshipper of the

elderly.57 [2.65.4]

Similarly, in eulogizing all of the På∫∂avas, Dh®taråß†ra

specifically attributes dharma to Yudhiß†hira [2.65.14]. And when he

grants the På∫∂avas leave to depart for their restituted kingdom.

At the end, Dh®taråß†ra salutes Yudhiß†hira with the words, "May your

mind be fixed in dharma!"58

The Various Senses of Dharma

Personified dharma

We shall briefly survey the semantic range of the term `dharma'

within the first two parvas of the Mahåbhårata, beyond the meanings

and uses already described. We have mentioned that dharma as the

quality of dutiful virtue may be personified, usually in a great

king. Thus King Parikßit is said to be "…like the embodiment of

dharma," [dharmo vigrahavån iva 1.45.7] Similarly Yama, the lord of

death and judgment, is also known as Dharma, and by the curse of a

powerful sage, Dharma himself was forced to take birth on the earth

as the wise Vidura, uncle of the På∫∂avas. Thus it is said, "…

Dharma, in the form of Vidura," [dharmo vidura-rüpe∫a 1.10.28]. And

when King På∫∂u, unable to father his own children, but able to

call a demigod for the task, requested his wife Kuntî to call this

same demigod Dharma, reasoning that no one in the world could say

that the son of Dharma was begotten against the principles of dharma.

Yudhiß†hira, the son so begotten, came to be known as Dharma-råja,

the `king of dharma'.

Dharma as essential characteristic

Dharma may also indicate the essential characteristic of a

force or person. For instance, with the word kåla, "time", dharma

indicates time's essential feature as an inexorable law which brings

all material manifestations to their end. Thus it said of King Yayåti:

Then that tiger of a king, having installed (his son) Püru in the

kingdom, later on, after a long time, met with the dharma of time.

[1.70.46]59

Dharma (with its stem form as dharman) is used in a similar

way, as in this description of the death of a sage's daughter:

Impelled by the dharma of time, the [serpent] sank his poison-smeared

fangs deeply into the body of that completely distracted girl.

[1.8.16]60

This form of the word dharma also indicates an essential

quality in this description of of Bhîma, spoken by Lord K®ß∫a:

And that man who immediately returned when the kings lost their

tempers and who so easily tore down a tree, he is none other than

Bhîmasena, playing the part of a human being, for no one else in this

world with the dharma of a mortal is able to do this. [1.180.19]61

We also find the term `dharmin', "one who possesses a `dharma'

or characteristic", such as in the incident where the angry king

Yayåti curses his son Turvasu to rule a kingdom in which the citizens

are "sinful, with the dharma of animals," [paΩu-dharmißu påpeßu

1.79.13].

Dharma as one of many virtues

Dharma is also found as one of many virtues, in this context

usually referring to a willing compliance with the sacred duties and

laws for civilized human beings. Indeed the religious lawbooks of

Vedic culture are called the "dharma scriptures" or dharma-Ωåstra∫i.

There are many examples in which dharma is given as one of a

host of excellent qualities in a good preson. Thus when King Aß†aka

asks King Yayåti why King Ûibi is outpacing all the other pious kings

in his journey to heaven, Yayåti replies:

Charity, austerity, truthfulness, as well as dharma, humility,

beauty, forgiveness, and tolerance — all these qualities, O gentle

king, are to be found in the incomparable King ¸ibi, whose mind never

knew a malicious thought. [1.88.19]62

We find another nice example of dharma as a general lawfulness

in the following statement which describes how the citizens of the

Kuru lands flourished spiritually upon the birth of three Kuru

princes:

Inclined toward charity, rites, and dharma, devoted to sacrifice and

vows, fully bound to each other in affection, the citizens flourished

at that time. [1.102.6]63

When it is seen as as pious lawfulness, and thus as one of

several virtues, dharma may even be relegated to a secondary status.

Thus while trying to convince their sternly ascetic descendent Jarat-

kåru to beget a son for the good of the family the Yåyåvara sages

state:

Dear one, that destination which is attained by those who have sons

is surely not achieved in this world by the fruits of dharma, nor by

the assiduous accumulation of austerities. [1.13.21]64

There are a variety of dharmas available and necessary to meet

the material and spiritual needs of human beings and these are

grouped into broad categories, as indicated in the following

description of the Ûånti-parva of the Mahåbhårata:

Then comes the Ûånti-parva in which there is a recounting of the

dharma of kings; the parva is also said to explain dharma in crisis,

and thereafter the dharma of liberation. [1.2.64]65

This "simple sense" of dharma as the pious performance of one's

worldly duties is nicely captured in the following exchange in which

the maiden Satyavatî responds to the enquiry of the great emperor

Ûantanu, who has fallen in love with her:

As soon as he saw her, he (Ûantanu) asked that dark-eyed

maiden: "Under whose care are you, and who are you, and what, O shy

one, what do you seek to do?"

She said: "I am the fisher's daughter and for dharma's sake, I drive

this raft, by the order of my father who is the fisher king and a

great soul." [1.94.43-44]66

Dharma permeates the culture of the Mahåbhårata. In virtually

every significant situation and act of human life, there is serious

consideration of the divine law. A few more examples serve to amplify

our view of the broad sweep of godly authority as expressed by dharma.

When the saintly king Parikßit insulted the sage Ûamîka, the

sage's impetuous son Û®õgî cursed the king to die. Hearing of this

fatal and irreversible curse, the heartbroken father lamented

that "this is not the dharma of ascetics." [naißa dharmas tapasvinåm

1.37.20]

It is said of the illustrious Bharata, son of Du˙ßanta,

that "he practiced the dharma of the virtuous and achieved

unsurpassed glory" [cacåra ca satåµ dharmaµ pråpa cånuttamaµ yaΩa˙

1.69.46]

Devayånî, the lovely young daughter of Ûukra, insists that the

great king Yayåti marry her, even though she is of a higher,

bråhma∫a cast. Her reason is that she took Yayåti's hand when he

pulled her out of a well, and thus, she insists, they should be

united in marriage by the rule of på∫i-dharma, the dharma of

[taking] the hand. [1.76.20]

Devayånî eventually marries Yayåti, but when she discovers that

her maid-servant and rival Ûarmiß†ha, daughter of the demon king, has

also united with Yayåti, secretly, Devayånî confronts Ûarmiß†ha:

You abide only by the dharma of demons! Have you no fear? [1.78.18]67

In a sense, what is being disputed here is the position of

dharma-patnî, or "dharma-wife", a standard term and cultural notion

within the Mahåbhårata, and even in present day India. A dharma-patnî

is a wife who marries according to dharma, and continues to execute

her sacred duties as a wife and mother in accord with dharma. In the

first two books of the Mahåbhårata, twenty women are specifically

called dharma-patnî: Bh®gu's wife, Pulomå [1.5.12]; KaΩyapa's two

wives, Kadrü and Vinatå [1.14.7]; KaΩyapa's thirteen wives, all

daughters of Dakßa, whose names are Kîrti, Lakßmî, Dh®ti, Medhå

Puß†i, Ûraddhå, Kriyå, Buddhi, Lajjå, and Mati [1.60.13-14];

Ûantanu's wife, Satyavatî [1.48.94]; På∫∂u's wives, Kuntî and Mådrî

[1.110.26]; and the wife of the five På∫∂ava's, Draupadî [1.200.2].

Indeed it is well known that many important Vedic ritualist

sacrifices, intended for householders, could only be performed if the

dharma-patnî, the dharma-wife, was personally present. Thus when the

bråhma∫a's wife at Eka-cakrå selflessly proposed to give her life

for the sake of her family, she stated:

O noble man, I indeed am to be given up, for you will find another

woman. Then your dharma will again be established. [1.146.33]68

This notion that a religious householder must have a dharma-

wife in order to properly perform dharma, is clearly proclaimed by

the lovely Ûakuntalå when she confronts her reluctant husband in his

royal court:

…A wife is the root of dharma, prosperity, and pleasure, a wife is a

friend to one who is dying…[wives] are fathers [to a husband engaged]

in the duties of dharma, and they are mothers to a husband in pain.

[1.68.40, 42]69

So pervasive is the sense of dharma as divine power and grace

pervading the world, that a holy place, Kurukßetra, is described

early in the text as dharmiß†ha, "most imbued with the quality of

dharma", "most conducive to dharma" etc.[1.2.10]70

Students of the Bhagavad-gîtå will of course recall that the

very first words of that sacred text describe this land of Kurukßetra

as dharma-kßetra, "the field of dharma."

Dharma-Ωåstra

There is a class of sacred lawbooks, "dharma-scriptures" known

as dharma-Ωåstra, or in the plural, dharma-Ωåstrå∫i, and the

Mahåbhårata refers to them on several occasions. For instance, when

the bråhma∫a student Uddålaka passed the test of his guru, Dhaumya

Ayodå, the teacher blessed the student as follows:

Because you abided by my word, therefore you shall achieve good

fortune. And all the Vedas will reveal themselves to you, and all the

dharma-Ωåstras. [1.3.30]71

A verse from the same Ådi-parva glorifies the Mahåbhårata as

follows:

Vyåsa, of boundless intelligence, has spoken this pious Ωåstra for

practical affairs, this supreme dharma-Ωåstra, this Ωåstra for

spiritual liberation. [1.56.21]72

There is also the following statement about Vicitravîrya, son

of Ûantanu, who inherited the Kuru throne while still a young boy:

The king was expert in dharma-Ωåstra, and by the rule of dharma, he

honored [his senior brother] Bhîßma, son of Ûantanu, and in turn

Bhîßma looked after him. [1.95.14]73

Åpad-dharma

The Mahåbhårata recognizes that in times of misfortune or

calamity, it is more difficult to maintain one's regular way of life,

to practice one's normal dharma. The text responds to this situation

in two ways: a) by praising those who are able to maintain their

dharma even in the midst of åpad, "misfortune" or "calamity"; and b)

by teaching a special class of åpad-dharma, that is religious

principles which may be substituted at a time of crisis or unusual

distress. An interesting passage from the Ådi-parva illustrates both

approaches. Hi∂imbå falls so madly in love with Bhîma, that she

renounces her life as a man-eating Råkßasî, and pleads with the

eldest På∫∂ava Yudhiß†ira to grant her Bhîma in marriage. She

justifies both her rejection of her demonic race, and her zealous

campaign for Bhîma with these words:

In the deliverance from calamity [åpad], one should certainly sustain

one's life by whatever means. One who follows this dharma should

honor and execute all [that will save one.] One who sustains dharma

in times of calamity [åpatsu] is the greatest knower of dharma. It is

said that for one who practices dharma, the ruination of dharma is

the only real calamity [åpad]. It is said that virtue sustains life,

virtue gives life. By whatever one pratices dharma, in that there is

no reproach.

Yudhiß†hira said: It is just as you have said, Hi∂imbå. There

is no doubt about it. You should stand firm in dharma even as you

have spoken. [1.143.13-16]74

Perhaps the best and most famous example of a great soul

standing firm on the principles of dharma despite extraordinary

calamity is that of Draupadî, whose flawless chastity despite the

overwhelming pressure of the Kuru lords in their assembly, is here

praised by Bhîßma:

O gracious lady, those born in good families, though afflicted with

severe calamity, do not slip from the path of dharma, just as you are

standing here before us as a faithful, young wife. Påñcåli, such

conduct on your part is befitting, that even when you have come to

such troubles, your gaze is fixed on dharma alone. [2.62.18-19]75

Similarly, in a conversation with Dh®taråß†ra, Vidura praises

Yudhiß†hira for standing firm in virtue even after Dh®taråß†ra's sons

have stolen Yudhiß†hira's kingdom by deceit:

Vidura said: When your sons, simply by deceit, stole his kingdom and

riches, the wise Yudhiß†hira's intelligence did not deviate from

dharma, for he is the king of dharma. [2.7.19]76

There are also two instances in which very respectable persons

fail in their attempt to apply the principle of åpad-dharma, in both

cases because the person whom they are trying to convince feels that

despite the difficult conditions, it is the normal principle of

dharma to which they must adhere. In the first example, the Queen-

Mother Satyavatî, griefstricken by the premature death of her

childless son, King Victriyvîrya, pathetically urges Bhîßma to save

the dynasty by begetting sons in Vicitravîrya's two young widows.

Bhîßma reminds her, however, that he has taken a sacred vow never to

marry or beget children, and this for the sake of his father

Ûantanu's marriage with his stepmother Satyavatî. In the following

dialogue, Satyavatî again urges Bhîßma to break his vow on the plea

of åpad-dharma, and Bhîßma again refuses, suggesting instead an

alternative åpad-dharma by which the Kurus can obtain an heir to the

throne.

[satyavatî said:] "I know quite well that what you have spoken for my

sake is the truth. But consider åpad-dharma and carry the load of

your ancestors. Act in such a way, O punisher of foes, that your

family line and dharma will not suffer defeat; and so that your

loving friends may rejoice!"

Bhîßma then spoke again to that piteous woman who lamented thus,

yearning for a [Kuru] son, and who [in her grief] had spoken words

that deviated from dharma.

[bhîßma said:] "O Queen! Consider the principles of dharma, and do

not destroy them all! Falling from truthfulness is not praised among

a kßatriya's principles of dharma. I shall declare to you, O Queen,

that eternal dharma of kßatriyas by which the dynasty of Ûantanu may

be unbroken on this earth. Having heard it, and considering the ways

of the world, execute this principle along with wise priests expert

in åpad-dharma and matters of personal interest in times of crisis.

[1.97.21-26]77

Bhîßma then explains to his mother that in times of crisis, a

qualified bråhma∫a may beget a princely son in a woman of the ruling

class. Satyavatî then reveals that before her marriage with Ûantanu,

she had given birth to the greatest of bråhma∫as, the divine sage

Vyåsa, whom she has the power to summon. Bhîßma accepted that the

circumstances demanded the application of åpad-dharma, but he chose a

specific åpad-dharma which did not violate his own cherished dharma

of truthfulness.

Another proposal of åpad-dharma is transmuted involves the

great king På∫∂u and his illustrious wife Kuntî. As a young

princess, Kuntî delighted in serving sages and saints that visited

her father's palace. Having wonderfully attended the temperamental

ascetic Durvåså, the unpredicatable renunciant affectionately sought

to reward the child's service. Forseeing that her future husband

would be unable to directly beget children, and thus a need would

arise for åpad-dharma, he gave her a mantra through which she could

summons any god and beget with him a son:

Considering the [necessity of] åpad-dharma in the course of time, the

sage awarded her a mantra fully endowed with mystic power and said to

her: "Whatever god you summon with this mantra, by the mercy of that

very god, there will be a son for you." [1.104.6-7]78

Many years later, På∫∂u killed a bråhma∫a in a tragic

accident and was cursed to die the moment he attempted to beget a

child. Thus Kuntî used her childhood boon three times for På∫∂u and

begot three famous sons. This was precisely the åpad-dharma arranged

by Durvåså, since by ordinary dharma a chaste wife like Kuntî could

never beget sons with other males, even if they were demigods. Indeed

Kuntî herself strongly resisted this arrangement until she saw the

depth of her husband's need to have a son. And yet when På∫∂u

attempted to apply the principle of åpad-dharma a fourth time to

secure a fourth son, Kuntî informed him that this principle had

exhausted its utility and could no longer be applied:

Once more, out of greed for sons, På∫∂u of great fame urged that

woman of lovely limbs [to call a god], but now Kuntî said to

him: "They certainly say that even in calamities (åpatsu) there is no

fourth time. Henceforth [a lady who begets a fourth child in this

way] would be a loose woman, and the fifth time, she would become a

prostitute. O learned one, how can you, for the sake of offspring

completely step over this understandable dharma and address me as if

out of madness. [1.114.65-66]79

Although the great souls of the Mahåbhårata consistently take

pleasure in the performance of dharma there is a sense of reluctance

and resignation in the execution of åpad-dharma. Let us return, for

an example of this, to the family at Ekacakrå who must sacrifice one

of their own to a monstrous Råkßasa. The bråhma∫a's wife, while

arguing that she should be sacrificed to save the others, makes an

interesting claim which indicates that in the time of the

Mahåbhårata, åpad-dharma was seen as necessary, at times, but

certainly not desireable, and to be replaced as soon as possible by

one's regular duties:

The bråhma∫a's wife said: This very thing which I desire to do [to

sacrifice myself to save my family] agrees with dharma and is

approved by the supreme. It is actually desireable and it is actually

beneficial, certainly for you and for the family. In fact, offspring,

material goods, dear friends and loved ones, and a wife as well, are

all desired to get freedom from åpad-dharma. That is the opinion of

the saintly ones. [1.146.25-26]80

We may note here that for an ordinary person, or indeed for an

ordinary bråhma∫a, the lack of a good wife, basic material goods,

loved ones or close friends, would create problems in the execution

of one's many religious duties. The cooperation of friends and

family, especially of a wife, and the use of certain material goods,

are all normally required to fully comply with ordinary religious

obligations, certainly for those who are not renounced mendicants or

sannyåsis. Thus the lack of these items could activate åpad-dharma.

åpad means "calamity" or "misfortune" and one seeks the basic needs

mentioned above to avoid the "dharma of misfortune".

Dharmya

Also common in the Mahåbhårata is the word dharmya: "having the

quality of dharma," consistent with dharma,conducive to dharma"

etc. At the very beginning of this epic, the sages at Naimißåra∫ya

describe the Mahåbhårata as dharmya, in expressing their wish to hear

the great epic from the learned and versatile speaker, Ûrî Süta:

We wish to hear that which is equal to the four Vedas, the dharmya

compendium that drives away the danger of sin, and whose author is

Vyåsa, of miraculous deeds. [1.1.19]81

King Du˙ßanta convinces the charming Ûakuntalå to marry him

after lecturing her on the various types of marriage that are

dharmya, and those that are not. [1.67.8-14]

King Yayåti defends his acceptance of a Dånava princess as a

second wife, against the order of his powerful father-in-law Ûukra

who is about to curse him, with these words:

Yayåti said, "O lord, that which I have done for the daughter of the

Dånava king is dharmya, for my only thought was that she was begging

for [the fulfillment of her fertile] season. [1.78.31]82

Yayåti finally reached material heaven, only to fall once again

to the earth. His last wish in heaven is granted and he falls in the

midst of a group of saintly kings who converse with him about

spiritual knowledge and virtue. Among other things, Yayåti tell them:

Minding the dharmya path that leads to glory, a king should execute

dharma, keeping it in his sight.[1.87.17]83

When the lovely river goddess Gaõgå tests the saintly king

Pratîpa by inviting him to break his vow of monogamy and accept her

as a second mate, the monarch reminds her of his commitment to a

single wife, saying "you must know this to be my dharmya vow."

[1.92.6]84

About to narrate an authoritative historical incident, the

chaste Kuntî tells her husband På∫∂u: "Now then, hear from me this

ancient dharmya narration." 1.112.6]

Not to be outdone, På∫∂u narrates a story of his own,

adding: "…O blameless woman, it is right that you act on my dharmya

statement." [1.113.24]85

Finally, and most poignantly, when the great Draupadî is

dragged into the the wicked Kuru gambling hall, she piteously

declares:

They have never before brought dharmya ladies to the hall. It is

finished, the eternal dharma the Kurus once had. [2.62.9]86

Kßatra-dharma

The Mahåbhårata often speaks of råja-dharma and kßatra- or

kßåtra-dharma, indicating the "dharma of kings" or the "dharma of the

ruling warrior class". The dharma of rulers is central to the epic

since the main figures in the Mahåbhårata are kßatriyas, members of

the ruling, warrior class. Indeed the events leading up to the the

climactic and devastating war of Kurukßetra turn on the failure of

the Kurus to practice fairly the dharma of kings.

A brief survey of the occurences of the terms råja-dharma and

kßatra- or kßåtra-dharma will give us a sense of the political

culture of those times, the essence of which was to protect all those

born in the realm (prajå), whether human beings or animals. Thus the

great King Janamejaya declared to the young sage Uttaõka:

"By thoroughly protecting these prajås, I thoroughly protect my

own kßatra-dharma."87

According to the Bhagavad-gîtå [18.43], one of the qualities of

a kßatriya is dåkßyam, "skill" or "adeptness", and Janamejaya's

father, Parikßit Mahåråja, is described as "competent in råja-dharma

and in the practical affairs (artha) of kings."[1.45.14]88 In a very

similar passage, the river goddess Gaõgå describes her son Devavrata

(Bhîßma) as "skilled in råja-dharma and in the practical affairs

(artha) of kings." [1.94.36]89

In the same Gîtå passage cited above, Lord K®ß∫a also gives as a

kßatriya quality, "not fleeing from battle" [yuddhe cåpy apalåyanam

18.43] A splendid example of this occurs in chapter ninety-six of the

Ådi-parva. Eager to arrange a proper royal marriage for his

stepbrother Vicitravîrya, Bhîßma attends the bride competition of the

three lovely young princesses of KåΩi, and in the presence of all the

world's royalty, boldly places them on his chariot and calmly

departs. Suddenly a rival king, Ûalva, challenges the mighty Bhîßma

and Bhîßma's reaction clearly reveals the kßatriya demeanor:

Then that tiger of a man, Bhîßma, wrecker of enemy armies, was

agitated by (Ûalva's) statement and he began to blaze like smokeless

fire. Standing fully on the principle of kßatra-dharma, devoid of

fear and confusion, the great chariot warrior turned back his chariot

toward Ûalva. [1.96.28-29]90

Unfortunately, Vicitravîrya died prematurely, leaving his young

widows childless. Once again it was Bhîßma's task to arrange for

royal progeny. Rejecting the desperate plea of his grieving

stepmother Satyavatî that he personally accept the young widows,

Bhîßma presents an alternative course of action which he justifies in

terms of kßatriya-dharma:

[bhîßma said to Satyavatî:] "O queen, I shall declare to you the

eternal dharma of kßatriyas by which Ûantanu's lineage may be

unperishing on the earth." [1.97.25]91

The term cakra, "wheel" is commonly used in the Mahåbhårata as

a symbol, since the essential movement of time and events within time

is a circular, cyclical movement. Thus there is a dharma-cakra, a

wheel of dharma, in various senses: many religious duties are

cyclical, in that they are to be performed periodically. Also, the

king had to care not only for his own dharma, but he had to see that

all the citizens were nicely engaged in their respective dharma. Thus

he had to deal with a wide circle of dharma. Finally, the cakra as a

discus is a famous weapon of Lord Viß∫u, whom the monarch is

supposed to represent. Even today in Hindu Nepal, the king takes his

throne as a representative of Viß∫u. The Mahåbhårata refers as

follows to the dharma-cakra at a time when the three Kuru princes,

Dh®taråß†ra, På∫∂u, and Vidura, were still too young to rule and

their step-uncle Bhîßma ruled on their behalf as regent.

Enjoined by Bhîßma, the dharma wheel rolled on in the kingdom.

[1.102.12]92

Adherence to the dharma of kings at times leads a ruler into

difficult situations. For example, it is mentioned at least twice

that Yudhiß†hira Mahåråja agreed to gamble with the Kurus, even

though he suspected, correctly, that the outcome would be disastrous

for the På∫∂avas, because it was his dharma to do so. Thus after

the first gambling match, Arjuna pacifies the furious Bhîma with

these words:

Challenged by others, and steadily remembering kßåtra-dharma, it was

by th wish of others that the king gambled, and that will bring great

fame to us. [2.61.9]93

When Yudhiß†hira is called to gamble a second time, the sage

VaiΩampåyana informs us:

Out of modesty and attachment to dharma, the son of P®thå went

again to gambling. [2.67.15]94

We should recall that Yudhiß†hira was not only obliged, as a

kßatriya, to accept an invitation to gamble, he was doubly obliged

since the invitation came from his uncle Dh®taråß†ra who assumed the

authority of Yudhiß†hira's father upon the death of his real father

På∫∂u. Significantly, whenever Duryodhana decides to hold a

gambling match, he did not personally invite Yudhiß†hira, but in both

cases, he arranged for his father, Dh®taråß†ra, to issue the

challenge.

There are at least two instances where evil monarchs misapply

the rule of kßatriya-dharma to justify their questionable activities.

The first case is Jaråsandha, a misguided ruler who captured and

imprisoned thousands of lesser kings whom he intended to butcher

alive before Lord Ûiva as a sacrificial offering. When confronted by

Lord K®ß∫a, he replied that,

They say, K®ß∫a, that this is the dharmya way for a kßatriya, to

earn a living: showing his valour and gaining control, he may act as

he wishes. [2.20.26]95

An equally cynical reading of råja-dharma is to be found in the

following statement of Duryodhana who is plotting to steal the riches

of the På∫∂avas, whom he bitterly envies:

Dissatisfaction is the root of riches. Thus it is dissatisfaction

that I desire. One who endeavors for an exalted position, O king, is

the supreme strategist. One can not claim opulence or wealth as one's

own. That which one formerly acquired, others will take away. That is

the dharma of kings, say the authorities. Having made a treaty of non-

agression, Indra then cut off Namuci's head. Indra considered that to

be the eternal course of action toward an enemy. [2.50.18-20]96

We conclude with two cynical statements that amount to a "might

makes right" philosophy of råja-dharma, the sacred duties of kings.

The authors of these twisted statements are Kar∫a and Duryodhana who

consistently practiced these views in real life.

When the På∫∂avas are reluctant to accept Kar∫a as a

member

of the warrior class, Kar∫a declares: "Those who are greatest in

prowess belong to the kingly class. Dharma depends on strength!"

[1.126.19]97

Attempting to convince his father to sanction his evil plan,

Duryodhana declares:

Mahåråja, a warrior's course of action is based on victory. Let it be

dharma or adharma, O noble Bharata, as long as it is his course of

action! [2.50.15]98

This flagrant disregard for the actual principles of dharma led

to the catastrophic Battle of Kurukßetra, as we shall see later in

the epic.

Reciprocal power of dharma

The actual laws of dharma have a kind of power to reciprocate

with those who do or do not follow them. Thus when the sage Ûamîka

finds out that his immature son Ûrõgî has cursed the great King

Parikßit to die in seven days, the sage admonishes Û®õgî and reminds

him that Parikßit Mahåråja has always protected them and only for

that reason can they, the bråhma∫as, peacefully protect dharma. In

the course of this lecture, Ûamîka refers to this awesome reciprocal

power of dharma:

Ascetics like us must always forgive the king in whichever way he

acts, my son. Indeed when dharma is struck, it strikes back without a

doubt. [1.37.22]99

The power of dharma to harm those who harm it is intelligible

in practical as well as spiritual terms. Thus Ûamîka explains the

dangerous consequences of killing a saintly king over a minor fault:

If the king should not protect us, suffering would overcome us. My

son, we would not be able to happily practice dharma. [1.37.23]100

Lord Indra makes a similar statement about dharma when he urges

King Vasu to return to his own royal duties on earth, and refrain

from aspiring to take Indra's post in heaven:

This dharma [of governing] should not be confused on the earth, O

lord of the earth. Protect dharma, for when dharma is sustained, it

sustains the entire universe.101

In Sanskrit, Indra utilizes the root of the word dharma, which

is dh®, "to sustain", to make his point. Thus he says, "when dharma

is dh®ta (sustained), then it dhårayate (sustains) the world.

The lovely goddess Gaõgå tests the virtue of her future father-

in-law, King Pratîpa, by sitting on his lap and inviting him to enjoy

with her. But the saintly king remains true to his vow of monogamy on

the grounds that his vow is dharmya, based on dharma, and so to break

his vow would be a violation of dharma, and that would surely ruin

him:

Pratîpa said:

O fair one, I cannot, out of desire, approach another woman

(besides my wife), nor one who is not of my warrior class.102 Good

woman, understand this to be my dharmya vow.

The woman (Gaõgå) said:

I am not an inauspicious nor an unapproachable woman, nor am I

ever blameworthy. O king, accept me, as I am accepting you, for I am

a virgin and an excellent woman.

Pratîpa said:

I have foresworn that pleasure which you urge upon me.

Otherwise, were I to surrender to your proposal, that transgression

of dharma would destroy me. [1.92.6-8]103

The glory and power of dharma is nicely depicted in a statement

describing Yayåti's return to heaven with his royal descendents:

Mounting the chariots, all of those illustrious kings departed,

striding up to heaven along the sun-rays, covering sky and earth with

dharma. [1.88.16]104

Dharma-psychology

Dharma is not merely a way of acting, it is also a state of

mind. For instance, when his descendent kings offer him their pious

merit in charity, Yayåti vehemently protests on the basis of dharma

that bråhma∫as and not kßatriyas are recipients of charity:

A man of my sort, with dharma-consciousness (dharma-buddhi), would

not knowingly perform such a miserly act, as you have stated. Keeping

his mind on the dharmya path (dharmyam mårgam), his vision fixed on

dharma, a ruler should perform acts that lead to fame. [1.87.17]105

The Mahåbhårata declares that the rule of a saintly king leads

the people to a proper awareness of dharma. Thus it is said of

Ûantanu:

When that best of Kuru lords was present as the ruler of the kings of

kings, speech adhered to truth, and the mind took shelter of the

dharma of giving. [1.94.17]106

When Lord ParaΩuråma had killed all of the kßatriya men on the

earth, the kßatriyå ladies approached selfless bråhma∫as, conceived

sons, and thus revived the warrior race. The mental state of these

royal ladies is described as follows:

Completely fixing dharma in their mind, the women approached the

bråhma∫as. [1.98.5]107

Vyåsa agrees to obey the command of his mother to beget Kuru

princes in his brother-in-law's widows, because, he declares, his

mother knows dharma and her mind is fixed in dharma:

Vyåsa said: "You understand dharma, Satyavati, both higher and lower

as well. And as your mind is fixed in dharma, O knower of dharma,

therefore by your command, in which you indicate dharma as the

reason, I shall do what you wish, for this is seen to be the ancient

way." [1.99.36-37]108

That dharma can and does exist within a pious person is

explicitly stated in this eulogy offered by V®ßaparvå, king of the

demons, to his guru Ûukra:

O Bhårgava (Ûukra), I know there is no adharma or false speech in

you. In you are dharma and truth! Therefore be merciful to us, sir.

[1.75.6]109

Dharma-artha

Dharma is regularly complemented and balanced by a second key

social need and norm, namely artha, which has a somewhat broad family

of meanings. Artha is a common word for aim, or goal, and thus it may

refer to the objects of the senses, indriya-artha. Similarly, it can

signify purpose, motive, or the reason for which something is done.

Thus it is used at the end of a compound to indicate for whose sake,

or for which purpose an action is performed. Continuing along this

semantic trail, artha may indicate advantage, use, or utility; and

thus wealth, property, opulence, money, or business. As a complement

or balance to dharma, i.e. virtue, piety, justice, duty, etc., artha

shows a concern for practical action aimed at securing one's basic

needs. Indeed the Mahåbhårata appears to have little patience for an

exaggerated piety that ignores or subverts legitimate wordly needs.

A clear picture of the Mahåbhårata's search for balance between

dharma and artha is available in chapter five of the Sabhå Parva.

There, in the longest sustained contemplation of political science

found in the first two books of the epic, Nårada Muni instructs King

Yudhiß†hira by asking a series of questions to the effect of, "Are

you doing this or that?" and "Is such-and-such taking place?" In his

first four questions to King Yudhiß†hira, the king of dharma, Nårada

immediately focuses in on this essential balance in society between

dharma and artha. In my rendering of Nårada's words, and throughout

this section of the Introduction, I will give the words dharma and

artha, without translating them.

Nårada Muni said: Are your arthas (plans, purposes, political and

business affairs) succeeding and does your mind delight in dharma?

Are pleasures being experienced so that the mind is not frustrated. O

King, do you practice the unperishing course of action that your

forefathers once observed, and which, among men, is joined to dharma

and artha? Are you neither impeding dharma through artha, nor artha

through dharma, nor both through enjoyment simply meant for pleasure?

O greatest of conquerors, giver of boons, do you always attend to

artha, dharma and kåma (enjoyment), assigning them to the proper

time, you who understand time? [2.5.7-10]110

In the course of Nårada's didactic questions, dharma and artha

also appear as follows:

O lord of earth, having slept at night for the first two yåmas

(periods of three hours each), do you then arise in the final yåma,

and deeply ponder dharma and artha? [2.5.75]111

Dear king, do you listen to the elders whose words comprehend dharma

and artha? The elders always understand artha and they are contantly

seeing dharma. [2.5.105]112

It is not difficult to see why a good king had to be expert in

both dharma and artha. The prosperity, success, and happiness of the

kingdom depended on dharma, following the laws of God, and artha, or

practical, efficient administration. Thus as we have seen earlier,

Parikßit Mahåråja, considered an ideal saintly king, is said to

be "expert in the dharma and artha of kings". [1.45.14]113 Similarly,

when the river goddess Gaõgå delivers to her former husband Ûantanu

their glorious son, Devavrata, she praises their son with these

words:

O king, O hero, take to your home this hero, your own son given by

me. He is a great archer, and he is learned in the dharma and artha

of kings. [1.94.36]114

Even in times of misfortune, one must know dharma and artha.

Thus when Bhîßma is about to explain to Satyavatî the proper method

to reinstate the Kuru line of kings, he advises her:

Having heard about this (dharma), you should take it up along with

wise priests who are learned in the dharma and artha for times of

misfortune (åpad), keeping in view, also, the ways of the world.

[1.97.26]115

There are many examples of important personalities in the

Mahåbhårata who consistently show a deep concern both for virtue,

dharma, and for so-called worldly affairs, artha. For example, when

the great sage Ka∫va offers his newly-wed daughter Ûakuntalå a boon,

her choice of a blessings nice illustrates these twin concerns:

Thereupon, Ûakuntalå, desiring the good of (her husband) Du˙ßanta,

chose (as her boon) that (her husband's dynasty) the Pauravas achieve

the highest status of dharma, and that they not fall from their

kingdom. [1.67.33]116

Similarly, when Satyavatî is vainly trying to convince Bhîßma,

sworn to celibacy, to break his vow and procreate heirs to the Kuru

throne, she tells him:

O punisher of the foe, act so that your family line, and dharma, not

be overcome, and so that your well-wishing friends may rejoice.

[1.97.22]117

When Bhîßma insists that according to dharma it is rather a

selfless bråhma∫a who should beget a Kuru prince, Satyavatî proposes

that her own son, the greatest of sages, Vyåsa, could perform this

duty. Bhîßma replies

This, what you have spoken now, appeals to me for it is the highest

good. It conforms to dharma, and it certainly benefits our family.

[1.99.20]118

Having persuaded her son Vyåsa to save the dynasty, now

Satyavatî had to convince the elder of the young widows to accept him

in union. Again dharma and artha are invoked:

Thereupon that godly woman (Satyavatî), approaching her daughter-in-

law, and meeting with her in a secluded place, spoke words that were

consistent with dharma, fully adapted to artha, and beneficial.

[1.99.44]119

Dharma and pleasure

Dharma is not dry or artificial. As the Bhagavad-gîtå teaches,

dharma engages the natural propensity of a conditioned soul, and

regulates the commerce of human interaction so that all members of

society can progress smoothly toward spiritual purification and

ultimate liberation. Since the soul is by nature blissful, ånanda-

maya, the practice of dharma is ultimately a pleasure, and not a

pain. Thus the word `dharma' is often used in conjunction with

various words derived from the Sanskrit root ram, "to delight, enjoy,

or take pleasure." For instance when the creator Brahmå offers a boon

to Ananta Ûeßa, that divine serpent replies as follows:

Ûeßa said: "This alone is the boon that I now long for, O great-

grandfather -- may my intelligence delight (ramatåm) in dharma, and

in tranquility and austerity, O lord. [1.32.17]120

Similarly, in glorifying the state of society during the rein

of Mahåråja Du˙ßanta, we find this statement:

The four social classes, free of selfish desire, took pleasure

(remire) in godly activity through their own dharmas. [1.62.9]121

In at least two cases, physical places are described as

dharmya, "endowed with the quality of dharma" and at the same

time "pleasurable" (ramya/rama∫îya). The first example involves a

description of the åΩrama of the sage Vasiß†ha, in reference to the

kåma-dhuk, "wish-fulling cow" that dwelled there:

Dwelling in that forest of ascetics, frequented by sages, and both

pleasurable (ramya) and dharmya, that cow grazed there free of fear.

[1.93.10]122

Similarly, we find this description of Arjuna's sojourn to many

places of pilgrimage during his year of exile:

Crossing over the Kaliõga lands, and observing the sanctuaries that

were dharmya and pleasurable (rama∫îya), that lord (Arjuna) went on

his way. [1.207.12]123

There are also frequent statements to the effect that a

civilized person fulfills his or her desires in accordance with

dharma. Thus when the goddess Devayånî queries her friend and servant

Ûarmiß†hå about the latter's sudden pregnancy, apparently out-of-

wedlock, we get this reply:

Ûarmiß†hå said: A certain sage arrived here. He had a soul of dharma,

and was a master of the Vedas. I begged that boon-giver for my desire

which was in accord with dharma. I do not improperly act on my

desires, O bright-smiling one! [1.78.3-4]124

Similarly, when the famous King Yayåti regained his lost youth,

he set out to satisfy his desires in the following way:

According to his desire, his enthusiasm, the circumstances, and his

own happiness, that richest of kings, engaged in pleasure, pursued

pleasing sense objects that were not opposed to dharma. A leader of

kings, he certainly did only what was appropriate. [1.80.1-2]125

Lord K®ß∫a makes a similar point in the Bhagavad-gîtå:

And of the strong, I am strength devoid of desire and passion. I am

the desire in creatures when it is not opposed to dharma, O best of

the Bharatas. [bg. 7.11]126

We may note that having first identified Himself with "strength

devoid of kåma, (material pleasure or selfish desire)" Lord K®ß∫a

then immediately adds that He is present in kåma "which is not

opposed to dharma" (dharmåviruddha) the very words used to describe

Yayåti's position.

Dharma-artha-kåma

In its first chapter, the Mahåbhårata indicates that the

processes of dharma, artha, and kåma are intrinsic to the purpose and

function of the creation, as revealed in the description of the

cosmic vision of the great sage Vyåsa:

The sage (Vyåsa) saw, with clear realization, the process of the

Vedas: dharma, artha, and certainly kåma. He saw the various

scriptures for dharma, artha, and kåma, and that for the maintenance

of the world, an arrangement had arisen. [1.1.46-47]127

Of course the fourth and ultimate purußårtha, or goal of life,

is mokßa, spiritual salvation, which we shall discuss later. But for

now the Mahåbhårata confines its discussion to the worldly goals.

Thus the ideal state of society during the reign of Du˙ßanta is

described as follows:

O tiger of a man, when that (Du˙ßanta) was lord of the citizens, men,

devoted themselves to dharma and artha, cultivating pleasure based on

dharma. [1.62.7]128

In the preceding two verses, we have seen dharma, artha, and

kåma operating on a cosmic scale, and within a large kingdom. But

these same three elements also motivate individual human

relationships. That is, in worldly society people form friendships,

marry one another etc., in a quest for virtue, prosperity, and sense

pleasure. We see it in the following statement of Du˙ßanta to his

wife Ûakuntalå, whom for the moment he is pretending not to recognize:

I do not remember having a relationship with you based on dharma,

kåma, or artha. Go or stay as you like! Or do do what you wish!

[1.68.19]129

We see the same notion in Devayånî's bitter words to Kaca, who

does not return her love:

Devayånî said: "O Kaca, if you reject me in dharma, kåma, and artha,

even though I have encouraged you (to accept me), then this science

of yours will not be successful." [1.72.16]130

Since dharma, artha, and kåma constitute the basic needs or

goals of human society, it is natural that proper governance means to

properly and efficiently administer these three. Thus, when Nårada

Muni comes to instruct Yudhiß†hira in political science, through a

series of rhetorical question, the Mahåbhårata tells us that in fact

he came to talk about dharma, artha, and kåma:

Worshiped by all the På∫∂avas, the great sage, a master of the

Vedas, asked Yudhiß†hira about this (issue) concerning dharma, kåma

and artha. [2.5.6]131

Toward the end of his discussion, Nårada again touches on these

three:

O sinless one, do your thoughts and deeds lead to a long life and a

noble reputation, and do they show the way of dharma, kåma, and

artha? [2.5.91]132

Although, as we shall see, dharma is the most important of the

three worldly human goals, a king must provide a balanced life for

his citizens. That is he must not only guide them in virtue and

dutifulness (dharma), but he must also see that they are prosperous

(artha), and that they have good facility to satisfy their bodily

needs (kåma). As we shall see in the story of Yayåti, insufficient

satisfaction of basic human needs may lead to frustration and

obsession, which act against the development of spiritual

consciousnses. Thus the Mahåbhårata praises King Yudhiß†hira's

ability to balance dharma, artha, and kåma.

That best of the Bharatas (Yudhiß†hira) cultivated equally dharma,

kåma, and artha, honoring all three as a man with relatives honors

his relatives as equal to himself. When dharma, artha, and kåma were

thus equally divided, and (were as tangible) as if embodied on the

earth, the king shone among them like the fourth. [1.214.3-4]133

Yet despite the necessary balancing of human activity, it is

clear that dharma is most important. Thus we find that even artha and

kåma must be performed according to dharma. Yudhiß†hira's balancing

of dharma, kåma, and artha in fact was conducted "according to

dharma:"

At that time, whatever was suitable in regard to dharma, kåma, and

artha, the king (Yudhiß†hira) did it according to dharma, for he was

famous for his protection of the kingdom. [2.22.58]134

Finally, in the course of listing the sterling qualities of

King Ûantanu, the Mahåbhårata attributes to him a firm conviction as

to the superiority of dharma over artha and kåma.

"Dharma is certainly beyond kåma and artha!" (Ûantanu) was fixed in

this resolve. [1.94.4]135

Degrees of dharma

The Mahåbhårata tells us that some persons uphold dharma better

than others. In other words, some are more virtuous, more dutiful,

more religious, more law-abiding, than others. The most common term

used for such comparisons is dharma-bh®t, "one who supports,

maintains, cherishes, or, to use the cognate English term, one who

bears, dharma." Thus in the Ådi-parva, six persons are described or

addressed as sarva-dharma-bh®tåµ vara, "the best or excellent one of

all those who bear dharma." These six are: Yudhiß†hira [1.2.193],

Bh®gu [1.5.13], Û®õgî136 [1.38.6], Arjuna twice [1.60.4] [1.125.12],

Bhîßma [1.97.7], and Bharadvåja [1.121.6]

We also find the superlative term dharma-bh®tåµ Ωreß†ha, "the

very best, most glorious etc. of those who maintain dharma," used

twice for King Yudhiß†hira [1.56.9] [1.114.6], and once for ParåΩara

Muni [1.99.7].

The similar term, dharma-bh®tåµ variß†ha, "the most excellent

of those who maintain dharma" is used twice in the Ådi-parva, again

in relation to King Yudhiß†hira [1.179.21] [1.183.4], once in a

description of Lord K®ß∫a's first meeting with King Yudhiß†hira:

Then Våsudeva (K®ß∫a), approaching Kuntî's son, the most excellent

of those who maintain dharma, said to him: "I am K®ß∫a," and pressed

the feet of King Yudhiß†hira, descendent of Ajamî∂ha [1.183.4]137

We also learn in the Mahåbhårata that some persons understand

dharma better than others. The term sarva-dharma-vidåµ vara, "best of

those who know dharma," occurs three times in the first two parvas of

the epic, in reference to Ûantanu [1.94.6], Yudhiß†hira˙ [2.12.7],

and Nårada Muni [2.33.21].

There is a general definition for one who is to be considered

dharma-vid uttama, "the highest knower of dharma"

One who maintains dharma in times of calamity is the highest knower

of dharma. It is said that for one who follows dharma, the ruination

of dharma is the only real calamity. [1.143.14]138

Finally, there is the following praise of Vidura who, after all, is

an incarnation of the god Dharma:

In the three worlds, there was no one equal to Vidura. Always engaged

in dharma, O king, he then achieved the highest point in dharma."

[1.102.20]139

As implied in this statement, apart from the various gradations

or levels among the people who maintain and know dharma, there are

also different degrees or stages within dharma itself. Vyåsa himself

says to his mother Satyavatî:

Vyåsa said: "You understand the superior dharma, Satyavati, and the

inferior as well." [1.99.36]140

The words param and aparam, translated here as "superior and

inferior" may also mean "higher and lower, absolute and relative,"

etc.

There are also several instances in the Mahåbhårata's first two

books in which a speaker declares a particular virtue to be

the "higest dharma" or a "superior dharma". For instance, a young

sage cursed to become a reptile saves himself from Ruru, a serpent-

killing bråhma∫a, by giving him these good lessons:

"Authorites consider non-violence toward all living things to be the

highest dharma (paramo dharma). Therefore a bråhma∫a should never

injure any living being." [1.11.12]141

The sage then goes on to classify non-violence as one of a

cluster of qualities that together comprise paro dharma, "superior

dharma":

It has been concluded that non-violence, speaking the truth, and

forgiveness are the superior dharma of a bråhma∫a, even more than

holding the Vedas (in one's memory). [1.11.14]142

Clearly the fallen sage had good reason to convince Ruru of the

supreme merits of non-violence, since Ruru was about to kill him.

Ûakuntalå also gives a practical lecture on dharma to her husband

King Du˙ßanta, when the latter falsely claims he does not recognize

her, that truthfulness is the highest dharma.

There is no higher dharma than truth, there is nothing greater than

truth. [1.69.24]143

Arjuna defeats the Gandharva king, Citraratha, who then

attributes his defeat to Arjuna's practice of celibacy

(brahmacaryam), a "superior dharma":

Celibacy is a superior dharma (paro dharma˙), and because that very

principle is constant in you, you have defeated me in battle, O

Pårtha. [1.159.13]144

Trying to convince her husband King Du˙ßanta not to abandon

their son, Ûakuntalå made this interesting statement:

The forefathers have said that a son is certainly the foundation of

family and dynasty. Therefore one should not reject a son, for he is

the highest of all dharmas. [1.69.17]145

Presumably Ûakuntalå means to say that to beget, protect, and

religiously educate a son is the "highest of all dharmas", a task

which her husband ultimately accepted. Their son, of course, was to

become the illustrious King Bharata, famous to this day in India.

We have seen in the above verses that non-violence,

truthfulness, forgiveness, celibacy, and raising a good soon have all

been praised as the best dharma, or at least a trascendent dharma of

a higher order. We have also seen that in specific circumstances, in

the face of particular problems or needs, the necessary dharma will

be put forward as a superior, if not the very best, of all dharmas.

What are we to make of this?

In a sense, all of the speakers are correct in two ways: first,

the dharmas listed above are not ordinary duties. Each one is a

foundation of the Vedic culture of the Mahåbhårata, and so each can

seriously be said to be a superior principle. But what of the

apparently contradictory claims that a particular principle or virtue

is the best dharma. This leads to our second point. Clearly, we are

dealing with a type of context-specific ethical system. That is, a

person's principle moral or ethical duty in a given situation is

defined by the need of the day, or of the moment. For example, all of

Ruru's other brahminical qualifications would be virtually

meaningless were he to cruelly slaughter an innocent creature. Thus

for him at that moment, ahiµså, non-violence, or "non-injury" was his

chief obligation. Similarly, when confronted by his innocent and

godly wife, Du˙ßanta could only maintain his position as a decent,

and what to speak of religious, king by telling the truth. So from

Ûakuntalå's point of view, at that time and in that situation, his

chief cuty was to care for his son.

In fairness to Du˙ßanta it should be noted that his real

intention was to save his family. Realizing that the unusual and

secretive circumtances of his marriage might cause a scandal that

would force him, as an ideal king, to leave his family, he schemed to

oblige the gods to declare the legitimacy of Ûakuntalå and his son,

by publicly dening them, precisely so that he could remain with them.

There is one instance where Kuntî, mother of the På∫∂avas,

states that a "great dharma" will be done if her son Bhîßma kills a

demon who is literally eating up the town of Ekacakrå. According to a

contract made with the demon, each family in the town, in turn,

sacrificed one of their own, lest the demon kill and eat entire

families at once. When the pious bråhma∫a family that hosted the

incognito På∫∂åvas faced their turn, Kuntî intervened and declared

that Bhîma would go and kill the demon, which he did. In the

following statement, it is noteworthy that Kuntî considered that

Bhîma's act would serve two purposes: it would repay the På∫∂åvas'

debt to the family, and it would be a "great dharma" in its own

right. Thus Kuntî convinces Yudhiß†hira of her decision with these

words:

Indeed two purposes will be carried out, Yudhiß†hira: both the

reciprocation of our residence here, and the performance of a great

dharma. [1.150.20]146

Again we see that there are greater and lesser dharmas.

Finally, we turn to a planetary view of dharma in which the general

quality and quantity of dharma on the earth varies according to the

historical age. The Mahåbhårata teaches that there are four yugas or

planetary ages, and dharma, fully represented in the first age,

the "Age of Truth" (satya-yuga) gradually diminishes in the following

three ages until the cycle begins again with another Satya-yuga:

Because he knew that in each yuga (planetary age) dharma decreases by

one fourth, and observing that the duration of life and power of

mortals also went according to the yuga; and thus desiring to further

the objectives of the Absolute, brahman, and the bråhma∫as, Vyåsa

divided the Vedas, from which he is remembered as Vyåsa, "the

divider". [1.57.72-73]147

Sanåtana-dharma

There is a special and superior type of dharma distinguised as

sanåtana-dharma, or "eternal dharma". Before examining the instances

of the term sanåtana-dharma in the first two Parvas of the

Mahåbhårata, we shall first review the use of the term

sanåtana, "eternal" itself. There are various ways of

saying "eternal" in Sanskrit, such as sanåtana, ΩåΩvata, nitya etc.

The point here is that a close study of the text reveals that of

these terms, sanåtana is used more often in a purely spiritual sense

in describing something fully transcendental to material time. The

word ΩåΩvata is used both for truly eternal objects, as well as

for "perpetual" things in the material world that last a long time,

or always reoccur. And the word nitya, used at certain key moments to

mean "always existing" or "eternal", is commonly used in the simple

sense of "always", "regularly" etc. We shall examine the specific

usages of these three terms: sanåtana, ΩåΩvata, and nitya; first as

independent adjectives to get a sense of their weight and import, and

then specifically as they occur in conjunction with the

term `dharma'.

As a simple adjective, and apart from its use with `dharma',

the word sanåtana, "eternal", usually appears in descriptions of a

grand, or cosmic scale, and normally when a straightforward sense of

spiritual eternality is intended. For example, in the beginning of

the Mahåbhårata, Ûrî Süta first declares that he will narrate this

epic work of Vyåsa, after offering his respectful obeisances to:

The primeval Lord, the controller, called by many names, praised in

many ways; He who is truth, the one unperishing Absolute, manifest

and unmanifest and sanåtana. [1.1.20]148

Süta goes on to glorify the Lord as the Absolute, brahman,

whose many qualities include that of being sanåtana:

At the beginning of the (cosmic) age, there existed that instrumental

cause which they call the great divine, and in which, say the

scriptures, exists that light, that truth, brahman, which is

sanåtana. [1.1.28]149

In the above text, the absolute, brahman, is glorifed as

jyotis, the effulgence or light. Later in this same chapter we learn

that this jyotis or light is actually the Supreme Lord, who again is

said to be sanåtana:

The Supreme Lord, who is sanåtana, is glorified here. He is actually

truth, the single verity, the purifier and the only pure; the

everlasting Absolute, supreme and constant, and the light (jyotis)

that is sanåtana. [1.1.193-194]150

Later in this same parva it becomes clear that the sanåtana

Lord of whom we speak is Våsudeva, a plenary expansion of Lord

Nåråya∫a:

He who is named Nåråya∫a, is the God of gods, sanåtana. By His

portion, glorious Våsudeva appeared among human beings. [1.61.90]151

Thus the Supreme Personality of the Godhead is declared to be

sanåtana. eternal. He is glorified by names such as Nåråya∫a,

Viß∫u, and Våsudeva, for after all, Süta has told us that the Lord

is puru-hütam, "called by many names." As we will show later, this

same Lord is ultimately known as K®ß∫a, and it is in this form that

the Lord enlivens the history of the Mahåbhårata.

Süta also reveals that the original scripture, the holy Veda,

is sanåtana:

Having divided the sanåtana Veda, with austerity and celibacy, the

son of Satyavatî composed this pious history (Mahåbhårata). [1.1.52]

152

Thus the word sanåtana has been applied to such important

spiritual truths as the Lord Himself, His aspect as brahman, and the

holy Veda which ultimately reveals His glories.

There is another use of the word sanåtana in this volume, apart

from its connection with dharma. In this final case, the lovely and

strong-willed goddess Ûakuntalå, while lecturing her husband on the

importance of a good wife, explains that since a man takes birth

again in the form of his son, a man's wife is also his mother. Thus

she concludes:

Wives are the holy sanåtana field of one's own birth. [1.58.51]153

As we see in this and other examples, when speakers wish to

emphasize that the religious principles they are recommending are not

merely circumstantial, but rather perennial principles of virtue,

they add that the act they propose is not merely dharma, but rather

sanåtana dharma, i.e. that which is always dharma in all

circumstances. For instance, as we have seen earlier, when Bhîßma

rejects his stepmother's suggestion that he break his sacred vow of

celibacy and marry, he then tells her:

O Queen, I shall explain to you the sanåtana dharma of warriors, by

which the lineage of Ûantanu may in fact be unperishing on the earth.

[1.97.25]154

The sense here is that although, as we have seen, there can and

often are debates over dharma, and between various rules of dharma,

the statement that an act is sanåtana dharma is meant to give a

special status to the proposed behavior. Such dharma is not åpad-

dharma, invoked to cover an emergency.

When a Gandharva king, sporting with his consorts, tries to

violently prevent the På∫∂avas from bathing in the holy Ganges

River, Arjuna furiously replies:

(Access to) the virtuous river of the gods is unrestricted, for she

bestows heaven (on those who bathe in her waters). How can you seek

to limit her? This is not sanåtana dharma! [1.158.20]155

In other words, such a drastic action as restricting the access

of innocent pilgrims to the holiest of rivers, would have to be based

on a powerful dharma principle, and not merely on one's selfish wish

to enjoy beautiful women in peace. Thus Arjuna pointed out to the

powerful Gandharva that his action had nothing to do with sanåtana

dharma.

There is one instance in the Mahåbhårata where one is inclined

to think that a great soul is manipulating the term sanåtana dharma

in order to accomplish a particular purpose. Cursed to die should he

attempt to personally beget a son, and haunted by his lack of a son,

the great På∫∂u desperately tries to convince his beloved wife

Kuntî to do what the widows of På∫∂u father Victravîrya did: to

accept union with a qualified bråhma∫a. Indeed På∫∂u himself

was

born of such union. Kuntî, however, is extremely reluctant to even

think of another man beside her husband. På∫∂u then tells her that

the current moral law of female chastity is a somewhat recent

invention, and that in fact, formerly, women were free to unite with

men at their will and their was no sin in this. På∫∂u then declares:

Even today among the Northern Kurus, O shapely woman, this sanåtana

dharma, so merciful to women, goes on. [1.113.7]156

He then narrates a story which, he claims, accounts for the

modern notion that a woman should be faithful to her husband. In this

story a desirous man is about to lead away a sage's wife to unite

with her, and all this in the presence of the woman's son Ûvetaketu

who angrily protests. But the father intervenes:

Seeing his son Ûvetuketu so angered, the father said to him, "Dear

boy, don't be angry! This is sanåtana dharma. Certainly the women of

all social classes (var∫as) on this earth are unrestricted in their

own group, dear boy, just like the situation of cows and bulls.

[1.113.13-14]157

But the angry boy will have none of this:

The sage's son could not tolerate this dharma, and he established a

moral boundary (maryådå) on the earth for male and female, among

human beings but not other creatures. We hear from authorities, O

fortunate lady, that since then, that moral boundary has been in

effect. ¸vetuketu declared: "From this day on, women who offend their

husband by adultery commit a sin equal to killing the embryo in the

womb, and their deed shall bring them to grief. A man will surely

fall by the very same sin when he offends by adultery a devoted and

religious wife who married as a virgin. And this very sin will arise

for a wife who refuses when her husband enjoins her to have a child."

O shy one (Kuntî), thus it was formerly Uddålaka's son, ¸vetaketu,

who established, by his strength, this moral boundary which is surely

in accord with dharma. [1.113.15-20]158

På∫∂u first claims here, on the authority of a statement by

the Vedic sage Uddålaka, that there is a sanåtana-dharma, a perpetual

or eternal religious law which regards human mating as an innocent,

benign affair, much like the innocent and natural mating of cows and

bulls. På∫∂u then invokes a maryådå (literally a "boundary"

or "limit", and here, as often, an ethical or moral one) which he

claims may act as an ad hoc rule with the power to temporarily

substitute an eternal dharma. He now urges Kuntî to ignore the ad hoc

rule and return to the real and eternal principle. Thus Kuntî can

freely unite with another man so that På∫∂u, her legal husband, may

get a legal son and heir.

It is difficult to confirm the claim that the real and eternal

dharma in Vedic civilization is that women may freely mix with men,

without in any offending their husbands, society, or the laws of God.

The sense that På∫∂u is telling Kuntî a story in a desperate

attempt to get a son, is heightened even further when he tells his

still reluctant wife Kuntî:

O king's daughter, knowers of dharma realize that whatever a husband

may say to his wife, be it of the nature of dharma or adharma, it is

to be done even so. [1.113.27]159

If På∫∂u truly believed that his wife should blindly follow

her husband down the path of adharma, he would not have expended so

much energy trying to convince her that his proposal is actually in

accord with dharma. There is further evidence of this: later on,

after Kuntî has revealed and employed her power to summons and beget

sons with demigods, thus producing three glorious sons, På∫∂u

requests her to use her power a fourth time. Kuntî strongly objects

on the grounds that a fourth, or even a fifth contact with a

surrogate husband would render her a progressively a loose woman and

finally a prostitute. Convinced that her argument is in accord with

dharma, På∫∂u humbly and respectfully accepts her decision. He does

not insist that a wife obey a husband's sinful or immoral command,

and so the number of Kuntî's sons is fixed at three.

The term sanåtana in the Bhagavad-gîtå

Let us examine the use of the term sanåtana in the Bhagavad-

gîtå. The first two occurences of the word illustrate two distinct

senses of sanåtana, which literally means: eternal, perennial,

enduring, everlasting, primeval, perpetual etc.

In arguing that he should abandon the fratricidal battle of

Kurukßetra, Arjuna insists that the war will necessarily entail the

death of many fathers and husbands, whose families will then be

neglected and ruined. Thus Arjuna says to Lord K®ß∫a:

On destruction of the family, the sanåtana family-dharmas

perish. When dharma perishes, adharma overwhelms the entire family.

[bg. 1.39]160

By way of contrast, Lord K®ß∫a first uses the term sanåtana to

describe the eternal soul:

This (soul) cannot be cut, he cannot be burned or moistened, nor can

he be dried up. He is eternal, goes everywhere though stationary; he

is unmoving, sanåtana. [bg. 2.24]161

Arjuna has used the term sanåtana in the sense of a perpetual

religious duty within this world. Lord K®ß∫a, on the other hand,

speaks ontologically of an eternal being, an everlasting soul, whose

very nature it is to always exist. And while discussing various

approaches to religious sacrifice, Lord K®ß∫a explains that as the

soul is sanåtana, so also brahman, the Absolute spiritual nature, of

which the soul is part, is also sanåtana:

Enjoing the nectar of sacrificial remnants, their sins removed by

sacrifice, certainly all these knowers of sacrifice go to brahman

which is sanåtana. [bg. 4.30]162

Lord K®ß∫a also refers to Himself as the "sanåtana seed" of

all creatures:

O Pårtha, know me to be the sanåtana seed of all beings. I am

the intelligence of the intelligent, and the splendor of the

splendid. [bg. 7.10]163

In a powerful and eloquent statement, Lord K®ß∫a also describes His

own "supreme abode" as sanåtana:

Superior to that unmanifest (aspect of the universe), however,

is another unmanifest, sanåtana nature which does not perish when all

beings perish. Said to be unmanifest and unperishing, they call that

the supreme destination. Those who achieve it, do not come back, for

that is My supreme abode. [bg. 8.20-21]164

Upon seeing the fathomless "universal form" of the Lord, Arjuna

acknowledges that Lord K®ß∫a is the protector of eternal dharma, for

the Lord is Himself the sanåtana person:"

You are the indestructible, the supreme object of knowledge. You are

the transcendental receptacle of this universe. You are

inexhaustible, the protector of eternal (ΩåΩvata) dharma. I conclude

that You are the sanåtana person. [bg. 11.18]165

And Lord K®ß∫a, having stated in the second chapter of the

Bhagavad-gîtå that the soul is sanåtana, later reaffirms that the

living being, specifically as a minute part of the Lord, is sanåtana,

eternal, even though the soul is now entangled in a non-eternal

atmosphere:

The sanåtana living being in this conditioned world is part of

Me alone. He struggles with the senses, six including the mind, which

are situated in material nature. [bg. 15.7]166

It is apparent that Arjuna's first reference to sanåtana-dharma

as a kind of perpetual, domestic religious ritual or obligation is

characteristic of the use of this term throughout the first two

Parvas of the Mahåbhårata. It is remarkable however that Lord K®ß∫a

then begins to utilize the same word sanåtana to refer to those

things which are not only perpetual in a worldly sense, but actually

eternal on the spiritual platform. In this and other cases, it is

clear that the Bhagavad-gîtå theologically begins where the ordinary

topics of the Mahåbhårata leave off.

The term ΩåΩvata

We may compare the term sanåtana, "eternal", with its synonym Ω

åΩvata, which gives the sense of "permanent, perpetual, enduring

etc." The term ΩåΩvata-dharma, "perennial dharma", occurs in the

Ådi-

parva of the Mahåbhårata, as well as in the Bhagavad-gîtå, and to

better understand this word ΩåΩvata, we will consider its general

use

in the respective texts and then its specific application to theology

and sacred law.

There are numerous examples in which ΩåΩvata is used in a

worldly sense, much as we commonly use words such as "permanent,

lasting, enduring, etc.," in reference to things of this world. In

the following examples from the Mahåbhårata, italicized words are

always translations of the Sanskrit word ΩåΩvata.

When the sungod and moongood exposed the plot of wicked Råhu to

steal the celestial nectar, a lasting enmity was sealed among them,

which endures to the present day. [1.17.8]167

The five sons of King Vasu each became kings in their own

right, all five establishing enduring dynasties bearing their names.

[1.57.30]168

Defeated by his old friend Dro∫a, King Drupada diplomatically

solicits from him his perpetual favor. [1.128.13]169

The bråhma∫a host of the På∫∂avas at Eka-cakrå condemns

the

incompetent king of the region who cannot provide the people with

perennial safety from harm. [1.148.9]170

Offered a boon by the Gandharva king whom he has just defeated

and spared, Arjuna declares: "May there be a lasting relationship

between us." [1.158.55]171

In the Sabhå-parva, both Lord K®ß∫a and King Yudhiß†hira speak

of their everlasting vows. Thus when King Jaråsandha demands to know

why K®ß∫a, Bhîma and Arjuna have shunned the entryway to his city,

refused all protocol and have rather violently broken their own way

into the city, Lord K®ß∫a explains that:

We should not accept honor from an enemy, having come to his house

with a task to perform. Know that to be our everlasting vow. [2.19.50]

172

Yudhiß†hira Mahåråja justifies his decision to gamble with the

Kurus as follows:

I will gamble with ¸akuni, and not without a desire on my part. But

even if I didn't agree to gamble, he would challenge me in the

assembly, and once challenged, I never turn back, for I have

established that as my everlasting vow. [2.52.16]173

Although the word ΩåΩvata may indicate the highest sense of

permanence, in describing that which is truly and ultimately eternal,

the examples we have thus far seen convey an ordinary, worldly sense

of permanent, perpetual etc. In this same worldly vein, the feminine

form of the adjective ΩåΩvata, which is ΩåΩvatî, is

often used with

the word samå˙, "years" to indicate a duration of time so long that

it seems to be endless, though it is really not. We find this use of

the word in the Bhågavad-gîtå, when Lord K®ß∫a says:

Having achieved the worlds of the pious doers, and having dwelt there

for endless years (ΩåΩvatî˙ samå˙), a fallen yogi takes

birth in the

home of pure and opulent persons. [bg. 6.41]174

It is clearly understood within the Bhagavad-gîtå that the

worlds of the pious are temporary, for after having dwelt there, the

yogî leaves those worlds and takes birth again. There are at least

four examples in the first two parvas of the Mahåbhårata wherein the

term ΩåΩvatî˙ samå˙, "endless years", clearly refers to a

temporary

time span:

King Yayåti, son of Nahußa, accepted a very ghastly old age

which ruined his beauty, after having ruled the citizens according to

dharma for endless years. [1.70.33]175

Hi∂imbå refuses her brother's order to kill the

På∫∂avas,

reasoning that by devouring the brothers, she will have a moment's

satisfaction, but by sparing and marrying Bhîma, she will enjoy for

endless years. [1.139.16]176

Requested by the fire-god Agni, the lord of the waters,

Varu∫a, gave Arjuna two inexhaustible quivers and a fabulous bow

which, up to that moment, had been worshiped by gods, demons, and

gandharvas for endless years. [1.216.7]177

When the På∫∂avas are defeated at dice, the wicked

Du˙Ωåsana

declares that P®thå's sons have now been driven to hell for a long,

virtually unlimited time, and that they are bereft of their happiness

and kingdom, and ruined for endless years. [2.68.5]178

The perennial loka

This special sense of the word ΩåΩvata, to indicate a

seemingly

endless or perpetual time, is especially significant when we analyze

the frequent claims in the Mahåbhårata that a pious or worthy person

has achieved a perpetual or everlasting world or abode. We have

already pointed out Lord K®ß∫a's statement in the Bhagavad-gîtå that

a fallen yogi takes birth again in this world after having enjoyed

the worlds of the pious for endless years (ΩåΩvatî˙

samå˙). Such

statements are readily visible in the first two Parvas of the

Mahåbhårata:

Assuring his forefathers that he will marry and beget a son who

will preserve the family line, thus keeping the forefathers to

heaven, Jaratkåru states:

Surely for your deliverance offspring will arise in that (marriage).

May my forefathers enjoy, having reached the ΩåΩvata status!

[1.13.28]

179

When King Indra of heaven convinces the earthly King Vasu to

give up the attempt to take Indra's position, Indra promises that by

sticking to his earthly duties, Vasu will eventually attain to the

ΩåΩ

vata worlds:

Protect the dharma that will take you to higher worlds, ever engaged

and with attention, for so engaged in dharma you shall then attain

the pious, ΩåΩvata worlds. [1.57.6]180

The sage Mandapåla attempts to enter heaven on the strengthof

his pious credits, but he is turned back with these words:

These very worlds are concealed from you because of (your lack of)

progeny. Beget progeny and then you shall enjoy these ΩåΩvata

worlds.

[1.220.13]181

Having begotten good sons, the same Mandapåla offered this

prayer to the fire-god, Agni, when the blazing inferno of Khå∫∂åva

threatened to consume his young sons:

Offering obeisances unto you, the sages go with their wives and sons

to the ΩåΩvata destination, won by their own work. [1.220.25]182

As a final example of a ΩåΩvata or seemingly permanent abode

within an ultimately temporary universe, Nårada tells King

Yudhiß†hira about the "everlasting" assembly hall of the creator

Brahmå:

It is made as if of many shapes, and they shine with a wide range of

colors. It is not sustained by pillars, but it is ΩåΩvata, and does

not perish. [2.11.11]183

To complete our picture of the term ΩåΩvata, King Ûantanu

refers to the eternal Veda in three divisions (‰g, Yajus, and Såma)

as trayî…ΩåΩvatî, "the everlasting triad."184 Thus Vedic

injunctions,

though prescribing apparently time-bound activities in the material

world, are held to be perennial. In every creation cycle, the Lord

manifests the Vedas and the Vedic injunctions again come into force.

It is in this sense of ΩåΩvata that Lord K®ß∫a says in the

Bhagavad-

gîtå, in reference to the dark and light mode of leaving this world:

The light and dark paths from this world are certainly these, and

they are deemed eternal (ΩåΩvata). By one path the yogi does not

come

back and by the other he returns again. [bg. 8.26]185

It is thus that we are to understand terms such as ΩåΩvata-

dharma when applied to worldly activities, rather than to

transcendental deeds of the soul proper. As mentioned earlier, there

is one specific instance of the term ΩåΩvata-dharma in the

Ådi-parva,

spoken by King På∫∂u who seeks to convince his wife Kuntî of the

importance of having a son, an activity in relation to the temporary

body, but nevertheless an eternal Vedic injunction for souls in this

world:

Progeny begotten in conjunction with dharma is the foundation of

society, O Kunti, and the sober know that from the beginning this has

been ΩåΩvata dharma. [1.111.23]187

We have seen various instances in which the term ΩåΩvata

indicates an apparently endless, but ultimately termporary, amount of

time. There is one extraordinary instance in which the word ΩåΩvata

indicates that which is factually eternal. After K®ß∫a and Arjuna

have successfully facilitated the destruction of the Khå∫∂ava

forest, Lord Indra descends from heaven and offers the two heroes a

boon. Lord K®ß∫a, playing the part of a human being, makes His

choice:

Even though He is Våsudeva (K®ß∫a), He took (as His boon)

everlasting (ΩåΩvatî) affection with Pårtha (Arjuna). And the king

of

gods then affectionately gave Him that boon. [1.225.13]188

The Mahåbhårata makes clear from the beginning that Arjuna is

the eternal friend and devotee of the Lord. Thus in choosing a boon

from His own servant, Indra, Lord K®ß∫a performed His pastime of

reaffirming His eternal loving relationship with his pure devotee. A

similar episode occurs when, in the Ådi-parva, Lord Viß∫u first

meets another eternal devotee of His, Garu∂a, whom the Lord chooses

as His carrier.

In the previous section, we concluded our discussion of the

term sanåtana by stating: "it is clear that the Bhagavad-gîtå

theologically begins where the ordinary topics of the Mahåbhårata

leave off." The same will hold true when we examine the word ΩåΩvata

in the Bhagavad-gîtå. Arjuna begins this word's Gîtå career when he

refers to family duties as ΩåΩvata:

By these crimes of the family killers, those who propogate a

confusion of social classes (var∫a), community dharmas are destroyed

and also the everlasting (ΩåΩvata) family dharmas. [bg. 1.42]189

This use of the term ΩåΩvata is certainly typical of the

general tone of the Mahåbhårata. Arjuna is undoubtedly speaking of

families and communities in this world, yet he considers the

community and family duties to be perennial. But the purpose of the

Gîtå is to take Arjuna beyond the limited world of Vedic piety, and

to bring him to the transcendental platform of full spiritual life in

the Lord's eternal abode.

Lord K®ß∫a first employs the term ΩåΩvata in the second

chapter of the Gîtå to describe the eternal soul:

He (the soul) does not take birth nor does he die at any time; having

existed he will never cease to be. Unborn, eternal, everlasting (ΩåΩ

vata), this primordial being is not slain when the body is being

slain. [bg. 2.20]190

As we shall see, virtually whenever Lord K®ß∫a uses the term Ω

åΩvata in the Gîtå to refer to that which is ultimately,

ontologically eternal, He reinforces the term with various synonyms,

confirming that the word is being used at full strength. In the above

verse the words "unborn, eternal, and everlasting" combine with the

statement of non-birth and non-death to leave no doubt that we are

now in the realm of unalloyed spiritual being, that which is

unconditionally eternal.

We mentioned earlier that Lord K®ß∫a uses the term

ΩåΩvatî˙

samå˙, "endless years" (Bg. 6.41) in an ordinary Mahåbhårata sense in

reference to a material celstial world which is not truly eternal.

Lord K®ß∫a's final verdict on this world, of course, is that it is

not ΩåΩvata at all. Rather it is the opposite: aΩåΩvata,

"unenduring":

Having approached me, the great souls do take birth again, they do

not return to this miserable place which does not endure,

(aΩåΩvata),

for they have gone to the supreme perfection. [bg. 8.15]191

And after hearing extensively from Lord K®ß∫a, Arjuna too

begins to use the word ΩåΩvata in the full sense of eternal, first

of

all to glorify the Lord Himself:

Arjuna said: "You Lord are the supreme Absolute, the supreme abode,

and the supreme purifier, the eternal (ΩåΩvata) divine person, the

original God, unborn and almighty." [bg. 10.12]192

Now that both Lord K®ß∫a and Arjuna have confirmed this higher

sense of ΩåΩvata, Arjuna's subsequent use of the term

ΩåΩvata-dharma

has a new and spiritually richer sense:

You (K®ß∫a) are unperishing, supreme, the object of knowing. You are

the transcendental resting place of this universe. You are the

inexhaustible protector of ΩåΩvata-dharma, for I consider you to be

the eternal (sanåtana) person (glorified in the Vedas). [bg. 11.18]

193

In the context of this verse, we are clearly entitled to extend

the sense of ΩåΩvata-dharma beyond the ordinary notion of perennial

worldly duties. We are now speaking as well of those purely spiritual

activities which directly lead the soul to eternal existence in the

kingdom of God. It is surely with this expanded sense of the term

that Lord K®ß∫a Himself refers to ΩåΩvata-dharma:

I am indeed the foundation of brahman, nexhaustible and immortal, and

of ΩåΩvata dharma, and of the ultimate happiness. [bg. 14.27]194

Lord K®ß∫a concludes his use of the word ΩåΩvata by

twice

employing it, at the end of the Gîtå to describe the eternal,

spiritual position achieved by His devotees:

Always performing all activites under My shelter, by My grace one

achieves the unperishing, ΩåΩvata position. [bg. 18.56]195

Go to Him alone (the Lord) for shelter with all your heart, O

Bhårata, and by His mercy you shall attain the supreme peace and the

everlasting (ΩåΩvata) abode.196

Our exploration of the concept of permanence or eternality in

the Mahåbhårata will finally lead us to a Sanskrit word, nitya, which

in its adverbial forms, nityam, nityaΩa˙, nityadå, is the most common

Sanskrit word for "always, regularly, permanently, continuously,

invariably, etc."

Four kings in the Ådi-parva are said to be dharma-nitya, a

compound indicating continuous, steady adherence to the sacred laws

of dharma. In order of occurence, these monarchs are King Vasu

[1.57.1], King Ûantanu [1.97.3], King På∫∂u [1.102.20], and King

Yudhiß†hira [1.117.25].

Apart from this common sense of "always, regularly,

consistently etc.," the use of nitya to mean eternal, in a full

spiritual sense, is found in Vedic literature even prior to the

Mahåbhårata. For example, both the Ka†ha Upanißad, and the ÛvetåΩ

vatara Upanißad declare the Lord to be the supreme eternal being

(nitya), who provides all that the many eternal beings (nityånåm)

require.

There is one eternal among the many eternals, one conscious being

among the many conscious beings; it is that one who satisfies all the

needs of the many. [Ka†h 5.13; Ûvet 6.13]197

Interestingly, in the Ådi-parva, we find two instances where

this world is decribed as having the negative quality of a-nitya-tå,

literally "non-eternal-ness", the conclusion in each case being that

an intelligent person should be detached from temporary pleasures and

pains and seek instead eternal satisfaction on the spiritual

platform. In the first instance, King Yudhiß†hira gives up his

attachment to this world upon seeing that, in the absence of Lord

K®ß∫a, the powers and glory of the På∫∂ava have immediately

waned:

Taking the old and young people from Dvårakå, Arjuna then

witnessed [on the way] in a painful misfortune the defeat of his

Gåndîva bow, indeed the fall from grace of all his celestial weapons,

and the loss of the V®ß∫i wives. Seeing the temporary nature

(anityatå) of all (worldly) powers, and encouraged by the words of

Vyåsa, Arjuna came to detachment. Approaching Yudhiß†hira he

convinced the king of dharma to give up this world. [1.2.226-228]198

King Yayåti demonstrates the same realization in this statement

to his royal descendents who are also cultivating spiritual values:

Having understood the temporary nature (anityatå) of pleasure and

pain, for what reason, O Aß†aka, should I accept anxiety? What indeed

should I do? What shall I do (in this world) and not suffer?

Therefore, being unbewildered, I reject anxiety. [1.84.11]199

In the Bhagavad-gîtå, Lord K®ß∫a echoes the same idea, that

this world is ultimately temporary, but then the Lord goes on to give

the solution: devotion to God, K®ß∫a:

Having come to this unhappy, impermanent (anitya) world, worship Me!

[9.33]200

Earlier, in the second chapter of the Gîtå, K®ß∫a employs the

word nitya three times to say that the soul is eternal, in the full

spiritual sense:

These bodies of the eternal (nitya), embodied, indestructible,

immeasureable soul are said to have an end. Therefore fight, O

Bhårata! [bg. 2.18]201

He (the soul) does not take birth nor does he die at any time; having

existed he will never cease to be. Unborn, eternal, (nitya)

everlasting (ΩåΩvata), this primordial being is not slain when the

body is being slain. [bg. 2.20]202

If one knows this soul to be indestructible, eternal (nitya), unborn,

inexhaustible, O Pårtha, whom can he kill, and whom can he cause to

kill? [bg. 2.21]203

This (soul) cannot be cut, he cannot be burned or moistened, nor can

he be dried up. He is eternal (nitya), goes everywhere though

stationary; he is unmoving, sanåtana. [bg. 2.24]204

Again, in all four of these verses, the term nitya appears

within a cluster of synonyms whose collective power points

unmistakeably to the full spiritual sense of eternal, i.e. that which

has always existed and which will always continue to exist.

sva-dharma-sthiti

The Mahåbhårata in general, and specifically the Bhagavad-gîtå

affirm that each human being should execute his or her own religious

and occupational duties, their dharma, without encroaching on

another's duty. Since this view is widely confused today with the

repressive caste system of recent Indian history, it is important to

note that the Bhagavad-gîtå clearly teaches (4.13)205 that the

assignment of duties, or dharma, is on the basis of a

person's `quality' (gu∫a) and `work' (karma). The example can be

given of an army, or indeed of a sports team. Once each soldier or

player has been fairly assigned their duty, the success of the group

depends on each individual faithfully executing their own duty and

not usurping the role of another. We shall examine the doctrine of

sticking to one's own dharma as it is stated in the first two parvas

of the Mahåbhårata, and then we shall see how the Bhagavad-gîtå

logically explains such a social philosophy.

At the beginning of Chapter 57, of the Ådi-parva, we learn that

a certain King Vasu once put aside the weapons and duties of

government and instead took to austerities in an apparent attempt to

gain power and attain the position of the cosmic king, Indra. Lord

Indra himself then came to King Vasu and told him not to confuse or

mix the king's own legitimate duties as a ruler with the rule

function of Indra, for a ruler maintains dharma by seeing that

everyone performs his personal duty:

This dharma [of governing] should not be commingled on the earth, O

lord of the earth, on the earth. Protect dharma, for when dharma is

sustained, it sustains the entire universe.206

Similarly, while urging his son Duryodhana not to envy the

På∫∂avas and covet their legitimate position, Dh®taråß†ra declares:

"Ardently seeking to make another's property one's own is a useless

way to act. He who is fully satisfied with his own, who stays in his

own dharma, happily prospers.207

It should be kept in mind that the propriety of a particular

act depends on one's specific dharma. For example, in the story of

Ûakuntalå, the young king Du˙ßanta convinces the lovely maiden

Ûakuntalå to accept him by the rule of gåndharva marriage, that is, a

spontaneous union without parental approval, on the grounds that such

a marriage out of love is acceptable for members of the ruling

[kßatriya] class, and Ûakuntalå, though raised by a bråhma∫a sage,

Ka∫va, is truly the daughter of the warrior ViΩvåmitra. Ûakuntalå

agrees, but is later embarrassed when her beloved stepfather Ka∫va

returns home. Ka∫va, however, tells her:

What you of royal descent have done today, uniting with a man without

considering me, does not violate dharma. It is said that for a member

of the ruling class (kßatriyasya) the gåndharva marriage is best.

Such a union of a willing woman with a willing man in a secluded

place, without counsel, is authorized. 208

Thus the dharma-quality of an act can be a personal, delicate

matter, resting on the specific duties of the individual.

There is an interesting description of the saintly king Ûantanu

in which he is praised as one who "while functioning in his own

dharma, is the best of those who know all dharma" (or "is the best of

all who know dharma").209 Certainly a righteous king had to engage

all people in their respective dharma, and yet he himself would

strictly follow his own dharma. Thus, King Janamejaya said to the

sage Uttaõka: "By the fully protecting these citizens, I fully

protect my own kßatriya dharma."210

Among other things, the full protection of the citizens meant

to engage them properly in their respective duties. As will be seen

shortly in our discussion of the Gîtå's view of this matter, to be

engaged properly in one's real duties is essential to the smooth

running of society, and the spiritual progress of the citizens. Thus

it is said of the great king Parikßit:

Establishing the members of the four var∫as in their respective

dharma, the king, a knower of dharma, and like the very embodiment of

dharma, fully protected the citizens through dharma.211

sva-dharma in the Bhagavad-gîtå

The Bhagavad-gîtå powerfully argues that each person should

strictly perform his or her own sacred duty. Lord K®ß∫a first gives

a short version of this argument in the third chapter, and then a

longer version in the eighteenth chapter. The short presentation

consists of two explicit premises, an implicit premise which will be

made explicit in chapter eighteen, and a conclusion:

premise one: Even a person with knowledge acts according to his own

nature, for all beings follow their nature. What will repression

accomplish? [bg. 3.33]212

premise two: Attachment and aversion are situated in the objects of

each of the senses. One should not come under the control of these

two for they lead one off the path. [bg. 3.34]213

implicit premise: Since one's dharma is born of one's nature, only

the impulses of attachment and aversion would lead one to perform

another dharma, and by following such impulses, one will be thrown

off the spiritual path leading to eternal life.

Conclusion: One's own dharma, performed imperfectly, is better than

another's dharma well performed. It is better to suffer loss in one's

own dharma, for (to perform) another's dharma leads to danger. [3.35]

214

A longer version of this argument is found in the last chapter

of the Bhagavad-gîtå in nine consecutive verses (18.40-48) and a

final clarification is found in two subsequent verses (18.59-60). I

shall translate these verses below in a literal way that serves to

bring out the main points of K®ß∫a's logic:

premise one: Either on earth or among the gods in heaven, nothing

that exists can be free of the three qualities (goodness, passion,

and ignorance) born of material nature. [18.40]

premise two: The duties of bråhma∫as, kßatriyas, vaiΩyas and

Ωüdras

are divided by these qualities which distinguish one's individual

nature. [18.41] Thus a bråhma∫a's work, born of his nature, is

characterized by peacefulness, discipline, austerity, cleanliness,

forgiveness, straightforwardness, knowledge, insight, and faith in

God [attributes born of the mode of goodness]. [18.42] A kßatriya's

work, born of his nature, is characterized by heroism, fiery energy,

resolve, expertise, courage not to flee in battle, charity, and the

nature of a leader. [18.43] A vaiΩya's work, born of his nature, is

characterized by agriculture, cow protection, and trade. A Ωüdra's

work, born of his nature, consists of service to others. [18.44]

premise three: Man achieves the highest perfection when engaged in

his own work, whatever it may be. [18.45] Hear how one gets

perfection by doing one's own work: a human being achieves perfection

when by his own work, he worships the Lord, who sends forth all

creatures and who pervades all the world. [18.46]

Conclusion: One's own dharma (duty), though flawed, is better than

another's duty, even if well performed. One does not accrue sin when

performing work which is fixed by one's own nature. [18.47] One

should not renounce one's innate work, though it is faulty, for all

undertakings have faults, just as fire is covered by smoke. [18.48]

Later in Chapter Eighteen, Lord K®ß∫a reiterates the point

made earlier [3.33] that all beings must follow their nature, thus,

He now adds, to renounce one's duty means that one will simply end up

doing the same kind of work one has renounced, but in an unregulated

context, impelled by material nature, rather than in obedience to

sacred authority:

Taking shelter of false ego, you think: `I shall not fight!" This

determination of yours is false, and material nature will impel you

[to fight all the same]. [18.59] O son of Kuntî, bound by your own

work which is born of your own nature, you will inevitably do

precisely that which, out of illusion, you do not wish to do. [18.60]

215

Adharma

Dharma-lopa etc.

In this section, we will survey the powers and activities that

attack and weaken dharma. In the Ådi-parva, a violation or even

simple neglect of dharma is often indicated by various words formed

from the Sanskrit verb lup. The verb itself means "to break, violate,

hurt, injure, spoil, etc.," and from this verb comes the noun lopa:

breaking, injuring, interruption, neglect, transgression or violation

(of a vow or duty) etc. In the story of Jarat-kåru we find the

reapeated use of the term dharma-lopa, "the neglect, violation,

transgression etc. of dharma."

Sometime after the marriage of the bad-tempered ascetic Jarat-

kåru to Våsuki's saintly sister, also named Jara-kåru, the sage was

sleeping with his head in the lap of his wife. When he did not awake

to perform his twilight religious duties, his wife was thrown into a

quandry. The incident is narrated as follows:

Then after several days, the great ascetic Jarat-kåru, placing his

head in the lap of his wife, and looking depressed and tired, began

to sleep. As that most learned bråhma∫a slept, the sun set over the

hill. Thereupon, at the finish of day, the sister of Våsuki began to

worry. That thoughtful lady was afraid of dharma-lopa. "What would be

the right thing to do," (she thought), "to wake up my husband or not?

This dharma soul has a melancholy nature; how may I not offend him?

Either this man, whose very nature is to perform dharma, will get

angry, or alternatively he will get dharma-lopa. In this situation,

dharma-lopa would certainly be heavier."

Thus she made up her mind: "If I wake him up, he will surely

show his anger, but if he transgresses the twilight (religious

duties) there will surely be dharma-lopa."216

When her husband was indeed enraged upon being awakened, just

as she had feared, the innocent woman pleaded that:

I did not wake you up out of disrespect, learned bråhma∫a. I did it

so that there would not be dharma-lopa for you. [1.43.26]217

We also find a similar term lupta-dharma, "violated or

neglected dharma" in a statement of Bhîßma to his stepmother

Satyavatî upon the tragic death of her grandson, King På∫∂u. Bhîßma

reveals to her that bad times are coming, and it is thus a good time

for her to give up the world and retire to the forest for spiritual

perfection:

There will be a frightful time, filled with much illusion, infested

with faults, an age in which dharma, religious rituals, and proper

behavior are all violated (lupta). Stand firmly on renunciation, and

go to live in the austerity-forest. May you not see the frightful

self-destruction of this noble family. [1.119.7-8]218

The verb lup is also used in a similar sense with the prefix

vi, which here gives the sense of "asunder". Thus when a bråhma∫a

victimized by thieves comes to the På∫∂avas for help, he declares

that when a bråhma∫a's property is plundered (vilupyate), dharma and

artha, "prosperity", are ruined (vilopita):

The sacrificial butter of a distracted bråhma∫a is being plundered

(vilupyate) by crows. A lowly jackal is grasping an empty tiger's

cave. You must take up arms when a bråhma∫a's property is stolen by

thieves, when both dharma and prosperity are thus ruined (vilopita),

and when I am crying out for help!"219

The Någa princess Ulüpî, eager to marry Arjuna, argues that his

dharma will not be violated by such a union since Arjuna's vow of one

year of celiabacy is only in relation to his first wife Draupadî and

not other woman:

That exile you all agreed upon, for the sake of dharma, is in regard

to Draupadî. So in this case, your dharma is not contaminated (dharmo

na dußyati). O handsome one, those who are suffering should be saved,

and by saving me, your dharma will not be violated (dharmao na

lupyate). Or even if there may be some subtle transgression of this

dharma, let this alone be your dharma, that you gave me back my life,

Arjuna. [1.206.26-28]220

The Mahåbhårata analyzes the specific qualities, such as rage, lust,

greed, and injustice, that ruin one's dharma, both by leading one to

neglect one's religious duty, and by inducing one to commit a sinful

or evil act against dharma.

In our first example, the sage Ûamîka admonishes his bad-

tempered son who has just cursed the saintly King Parikßit:

Anger steals away the dharma that ascetics have painstakingly

accumulated. And those bereft of dharma do not attain their desired

destination. [1.38.8]221

Cursed by his guru's young daughter, Devayånî, whom he refused

to marry, the celestial student Kaca, son of B®haspati, chastises the

impetuous maiden with these words:

O Devayani, even as I am speaking the dharma of sages, I am cursed by

you. I am undeserving of this curse, which has come today from lust,

not from dharma. [1.72.18]222

In the Sabhå Parva of the Mahåbhårata, when the blind King

Dh®taråß†ra finally realizes that the offenses of his sons against

the saintly Draupadî will devastate his dynasty, he desperately tries

to assuage the abused Queen by offering her one boon after the other.

But after using the first two boons to regain the freedom of her five

husbands, Draupadî turns down a third boon:

Greed leads to the destruction of dharma, O lord. Being unworthy, I

do not dare to take a third boon, O most noble of kings. [2.63.34]223

Even the wicked king Jaråsandha, who falsely presumes himself

to be noble, is able to state a general truth about dharma: that even

a warrior of the royal class must suffer if he injures dharma by

attacking an innocent person. [2.20.3]

So the mind suffers intensely from an offense to dharma, even for a

kßatriya, no doubt, who lets forth on an innocent person. [2.20.3]224

Finally, in a moving speech in defense of Draupadî and the

På∫∂avas, delivered before the bewildered Kuru assembly,

Vikar∫a

spells out clearly the four "calamaties" that induce a monarch to

abandon dharma. Those practicing K®ß∫a consciousness will recognize

these four disastrous habits as the four sinful activities one must

give up in order to practice bhakti-yoga. In the words of Vikar∫a:

O best of men, they say that there are four disasters for earthly

rulers: hunting, drinking, gambling, and excessive attachment to

domestic affairs. A man attached to these certainly gives up dharma

and thus passes his life. The world does not esteem the activity

performed by one so engaged. [2.61.20-21]225

Adharma vs. dharma

At the beginning of the Bhagavad-gîtå, Arjuna argued that the

Battle of Kurukßetra would lead to the destruction of dharma and the

triumph of adharma. Dharma and adharma can be compared to light and

darkness. If light is removed, there is automatically darkness.

Similarly, wherever dharma, is weakened or abandoned, adharma

immediately takes its place. This can be clearly seen in Arjuna's

statement:

When the family declines, the perennial family dharmas perish. When

dharma perishes, adharma overwhelms the entire family. [bg. 1.39]226

The simultaneity of dharma's fall and adharma's rise is evident

in Lord K®ß∫a's description of His descent into this world:

Indeed whenever a decline of dharma occurs, O Bhårata (Arjuna), and

an uprising of adharma, I then manifest My Self. To deliver the

saintly and to vanquish the evil-doers, to reestablish dharma, I

appear in every age. [bg. 4.7,8]227

If we scrutinize the Sanskrit grammar of the Lord's statement,

we find that Lord K®ß∫a declares that a decline of dharma, in one

sense, is an uprising of adharma. Dharma's fall and adharma's rise

are simply two aspects of the same event. It is also significant that

Lord K®ß∫a then states that He comes "to deliver the saintly and

vanquish the the evil-doers…". In this context the saintly, the

sådhava˙, are plainly those who follow dharma, whereas the evil-

doers, dußk®ta˙, are those who reject dharma and thus necessarily

promote adharma.

Lord K®ß∫a's final reference to adharma occurs in His analysis

of buddhi, "analytic intelligence", as it manifests variously in the

three modes of nature: goodness, passion and ignorance. There we find

that when our intelligence is covered by material passion, we

imperfectly perceive the difference between dharma and adharma. And

when ignorance clouds our intelligence, we see dharma as adharma, and

adharma as dharma:

O Pårtha (Arjuna), by means of passionate intelligence, one

understands incorrectly dharma and adharma, and also that which is to

be done and not to be done.

O Pårtha, that intelligence which, covered by darkness, believes that

adharma is dharma, and thus gets all meanings backwards, is ignorant

intelligence. [bg. 13.31-32]228

To see things as they are, one must acquire intelligence in goodness:

O Pårtha, intelligence in goodness is that which knows engagement and

disengagement, prescribed and forbidden acts, danger and safety, and

bondange and liberation. [bg. 18.30]229

There is a dispute over dharma between two noble ladies in

which both disputants argue in terms of dharma and adharma. When

Devayånî, the pet daughter of the powerful guru Ûukra, marries King

Yayåti, her girlfriend Ûarmiß†hå accompanies the newlyweds as

Devayånî's maidservant. However before they leave for Yayåti's

kingdom, Ûukra specifically warns Yayåti that he must never call

Ûarmiß†hå to his bed. But Ûarmiß†hå convinces Yayåti that he should

accept her anyway, by pleading the cause of dharma over adharma:

Ûarmiß†hå said (to Yayåti): Save me from adharma, O king , and lead

me to dharma. If I were to be the the mother of your child in this

world, I would practice the most noble dharma. [1.77.21]230

Yayåti agrees, despite Ûukra's warning, and surreptitiously

gives Ûarmiß†hå three children, whom the mother claims were fathered

by a wandering saint who blessed her with his holy seed. Devayånî

eventually discovers the truth, and flies to her father's house where

she accuses her husband of fostering the defeat of dharma at the

hands of adharma:

Devayånî said (to her father Ûukra): Adharma has conquered dharma. …O

glory of the Bh®gus, this king is celebrated as "one who knows

dharma". But he has stepped over the moral boundary, Kåvya, this I

tell you. [1.78.27,29]231

In order to fetch his weapons to save an innocent bråhma∫a from

criminals, the great hero Arjuna must intrude upon his elder brother

Yudhiß†hira and Draupadî, even though he will thus violate a

convenant, and unleash upon himself a one year exile in the forest.

Arjuna decides however that the dharma of saving the bråhma∫a, at

any cost, is better than the adharma of neglecting his duty as a

ruler sworn to protect the people:

[Arjuna thought]: Now, if I enter upon the king I will have to live

in the forest. Either there must be a great adharma (i.e. not helping

the bråhma∫a), or my death (in the forest). But even at the cost of

one's body, dharma is certainly better. [1.205.17]232

Adharma as påpa

By examining the first two books of the Mahåbhårata, we see

that the notion of adharma is closely linked to that of sin,

expressed by the word påpa. For example, at the beginning of the

epic, we find that the Mahåbhårata is dharmya, i.e. based on,

conducive to, or teaching dharma, and thus the great work is påpa-

bhayåpahåm, "it drives away the danger (or fear) of sin."

[1.1.19].233

Discovering that his disciple Kaca has been slain by the

demons, the guru of the demons, Ûukra, rebukes the demon-king

V®ßaparvå, and in so doing, he equates adharma with påpa:

O king, when one commits adharma, like a cow it does not yield its

fruit all at once. One sees the reaction in the children or

grandchildren if not in oneself. Sin will certainly yield its fruit,

like heavy food in the belly! [1.75.2]234

The proximity of adharma and påpa can also be seen in the

incident wherein King Yayåti hesitates to accept the ardent marriage

proposal of young Devayånî, since she comes from a higher bråhma∫a

class. Yayåti's appeal to Devayånî's father, the powerful sage Ûukra,

reminds us of Arjuna's appeal to Lord K®ß∫a in the first chapter of

the Bhagavad-gîtå:

Yayåti said: O Bhårgava, a great adharma born of the mixing of social

divisions (var∫a-saõkara-ja˙) verily must not touch me. Thus I

appeal to you. [1.76.31]235

However Ûukra then assures the young monarch in words that clearly

link the notions of adharma and påpa, sin:

I release you from adharma. Be satisfied now to marry this girl. Have

no misgiving over this marriage, for I am taking away your sin.

[1.76.32]236

Adharma people

Many statements in the first two books of the Mahåbhårata give

us a general picture of adharma, and of those who practice it. For

instance, we learn that the practice of adharma leads to exclusion

from celestial abodes such as Mount Meru: "Those who abound in

adharma are unable to measure or overcome Mount Meru." [1.15.6]237

Chapter 60 of the Ådi-parva describes the original peopling of

the universe by primeval beings, and there we find that the cosmic

origin of adharma occured when savagery, manifested as the

indiscriminate killing and eating of other creatures, led to the

birth of personified adharma:

>From the mutual devouring of creatures greedy for food, there arose

adharma, devastating to all creatures. And his wife is

Nir®ti, "Calamity", whereby the Nair®tas, three monstrous, horrible

sons, took birth. Always engaged in sinful work, their names are

Fear, Great Fear, and Death, who finishes all creatures. [1.60.52-53]

238

The Mahåbhårata praises the ideal moral, economic, and cultural

state of the Kuru society which rejoiced in the birth of the three

Kuru princes, Dh®taråß†ra, På∫∂u and Vidura. And among the glorious

features of the Kuru land, it is mentioned that the people felt no

attraction to adharma:

There were no thieves in that land, nor people who relished adharma.

Even in the remote corners of the Kuru lands, it seemed as if the Age

of Truth was taking place. [1.102.5]239

Similarly, realizing that they can call any demigod to give

them a son, På∫∂u and Kuntî chose the god Dharma on these grounds:

Without a doubt, this son will be the dhårmika (righteous one) of the

Kurus. For indeed the mind of one given by Dharma will not delight in

adharma. [1.113.41]240

In fact, På∫∂u's first born son Yudhiß†hira came to be known

as the "king of dharma," a man who could honestly say: "My voice does

not speak untruth, nor does my mind dwell in adharma…" 241 [1.187.29]

On the other hand, Yudhiß†hira himself accurately depicted the wicked

Purocana, minister to Duryodhana and architect of a cruel

assasination attempt against the På∫∂avas and their mother, as one

who had no fear of adharma, an attitude that cost him his life: "This

Purocana fears neither censure nor adharma." [1.134.21]242

Thus for a dhårmika, a righteous man, adharma is to be feared

and steadfastly avoided. From a worldly viewpoint adharma is

manifestly unjust, and the holy Vedas reject it as well. Thus when

Drupada is shocked that all five På∫∂ava brothers intend to marry

his one daughter, he appeals to Yudhiß†hira:

Kaunteya, you are a dhårmika (righteous one), a decent man, it is not

right for you to commit adharma which the world and the Veda oppose.

Why do you have such ideas? [1.187.27]243

Eventually the great sage Vyåsa arrived on the scene and

revealed to King Drupada that the marriage of his daughter with the

På∫∂avas was literally a "match made in heaven," upon which the

king was satisfied. But one may also fall into adharma through

neglect, by not properly performing one's duty. In an incident

already cited above, a troubled bråhma∫a exhorts Arjuna to save him

from thieves, yet to do so, Arjuna must violate a covenant made with

his brothers and risk exile. Arjuna agrees to save the bråhma∫a at

any cost on these grounds:

If I do not give protection forthwith to this bråhma∫a who cries out

at my door, then a very great adharma, born of neglect, will accrue

to me as a ruler of the earth. [1.205.14]244

Finally, in the midst of a desperate assembly of celestial

serpents who frantically scheme to save themselves from genocide, the

pious members of the group reject proposals for questionable violence

with these poignant words:

In times of trouble, true dharma is in every sense the basis of

supreme peace. The predominance of adharma surely casts the whole

world into grief. [1.33.20]245

Dharma in the Bhagavad-gîtå

Dharma is the first word in the Bhagavad-gîtå, for the great

work begins when the blind, old king Dh®taråß†ra asks his secretary

Sañjaya about the battle that was to take place at dharma-kßetra,

the "field of dharma", known even today as Kurukßetra.246 Ûrîla

Prabhupada explains in his purport to this verse that Dh®taråß†ra,

knowing his sons to be evil, worried that the spiritual influence of

the dharma field would favor the pious På∫∂avas.

As the Gîtå's first chapter unfolds, Arjuna also grows wary of

the influence of dharma, fearing that his, and K®ß∫a's,

participation in the war will lead to a violation of dharma, and

perpetual residence in hell. We have already discussed extensively

that moral disputes within the Mahåbhårata are debated and resolved

in terms of dharma and its opposite, adharma, and a typical case of

this begins to occur at the outset of the Gîtå when Arjuna naturally

tries to justify his reluctance to fight in terms of dharma. But the

Bhagavad-gîtå is not to be merely another debate over wordly dharma,

for the teaching of the Bhagavad-gîta goes beyond dharma itself. Our

thesis here shall be that by surveying the path of the the

word `dharma' as it appears and reappears in the Gîtå, we can grasp

not only much of the fundamental teaching of the Mahåbhårata, but

over and above this, the clear way in which the Bhagavad-gîtå

transcends the general body of the Mahåhårata, and establishes the

highest, transcendental truth of the soul and K®ß∫a.

Arjuna begins his argument for non-violence, in the name of

dharma, by assuming that to attack and kill so many leading men,

practically all of whom are fathers and husbands will destabilize the

important families and communities for which these men are

responsible, and which are themselves vital to the peace and virtue

of society. His argument then, literally translated, proceeds as

follows:

A. "On destruction of the family, the perennial family dharmas

perish.

B. "When dharma perishes, adharma overwhelms the entire family. [bg.

1.39]247

C. "From the predominance of adharma, O K®ß∫a, the family women are

polluted.

D. "When the women are polluted, O Vårß∫eya, a confusion of social

orders arises [bg. 1.40]248

E. "This confusion leads only to hell both for the destroyers of

families and for the family. Certainly the forefathers fall (from

heaven) since the ritual offerings of rice balls and water are

suspended. [bg 1.41]249

F. "By these crimes of the family killers, who propogate a confusion

of social classes, community dharmas are devastated and also the

everlasting family dharmas. [bg. 1.42]250

G. "We have always heard, O Janårdana, that those men who devastate

family dharmas have their residence fixed in hell." [bg. 1.43]251

Arjuna has sounded a familiar Mahåbhårata theme, namely that

dharma protects when it is protected, but injures when it is injured.

We may recall the statement of the sage Ûamîka to his errant son

Û®õgî who cursed to death a great king who protected dharma for all,

including the sages:

Ascetics like us must always forgive the king in whichever way he

acts, my son. Indeed when dharma is struck, it strikes back without a

doubt. If the king should not protect us, suffering would overcome

us. My son, we would not be able to happily practice dharma.[1.37.22-

23]252

This argument is similar to that of Arjuna, who, after all,

would be killing kings in the battlefield, virtually all of whom

protected at least the basic rules of dharma in regard to social

order, ethics, and worldly religious rites. And Arjuna's fear of

var∫a-saõkara, a confusion or mixing of social orders, is echoed in

Lord Indra's statement to King Vasu, whom he feared would usurp his

post, throwing the universe into chaos:

This dharma [of governing] should not be confused on the earth, O

lord of the earth. Protect dharma, for when dharma is sustained, it

sustains the entire universe.253

We have explained already that the var∫åΩrama social system

was based on a keen insight into the different natures of the various

members of society, and the best means to integrate the variety of

human types for the smooth functioning, prosperity, and ultimate

spiritual enlightenment of the entire society. But Lord K®ß∫a is

about to teach His friend Arjuna that above even dharma is God, and

the Lord Himself desired the battle. Lord K®ß∫a rejects Arjuna's

argument as mere "weakness of heart" (h®daya-daurbalyam)

and "impotence" (klaibyam) and urges Arjuna to fight.

Despite his previous argument about dharma, Arjuna now admits

that he is actually dharma-sammü∂ha-cetå˙, "confused in his mind

about dharma", [bg. 2.7] and thus he gives up his polemics and

surrenders to Lord K®ß∫a as his spiritual master. Thus the teaching

of the Bhagavad-gîtå begins in earnest.

Lord K®ß∫a does not immediately address Arjuna's argument

about dharma, as we would expect in a typical Mahåbhårata debate.

Rather, the Lord at once reveals to Arjuna, in twenty verses (Bg.

2.11-30) the eternal nature of the soul. Then the Lord comes back to

the topic of dharma, in order to show that it is Arjuna who is

neglecting his dharma by refusing to fight:

And even considering your personal dharma as well, it is not right

for you to hesitate. There is nothing better for a kßatriya than a

fight based on dharma (dharmya). [bg. 2.31]254

It is significant here that after a thorough explanation of the

eternal soul, the Lord mentions dharma as an additional point to

consider, as we can see from the words sva-dharmam api cåvekßya, "And

even considering your personal dharma as well…" One gets the

impression by reading the Mahåbhårata that life is meant to practice

dharma, but we find here in the Bhågavad-gîtå that dharma itself is

meant to assist the real goal of life, understanding the eternal soul

and its relationship with the Supreme Soul, K®ß∫a. In any case, Lord

K®ß∫a concludes this brief reference to dharma by saying:

Now if you do not execute this dharmya battle, then having given up

your personal dharma, and reputation, you shall incur sin. [bg. 2.33]

255

Arjuna previously argued that if he and K®ß∫a were to fight

the Battle of Kurukßetra, they would be destroying dharma and

incurring sin. [bg. 1.36, 39-44] Now Lord K®ß∫a tells Arjuna that

the truth is just the contrary. By not fighting, Arjuna would be

rejecting dharma, in fact his personal dharma, and incurring sin.

Lord K®ß∫a does not directly address Arjuna's detailed description

of how the fall of dharma would pollute the women of the society and

thus cause massive social confusion. Arjuna's case rests on his

premise that the battle will destroy dharma, and Lord K®ß∫a has

refuted that. Throughout the rest of the Gîtå, Lord K®ß∫a speaks of

dharma in terms of His own teaching of spiritual knowledge and not

directly in response to Arjuna's argument about dharma.

We have mentioned that Lord K®ß∫a begins His teaching in the

Gîtå by elaborately describing the eternal nature of the soul. Having

done so, Lord K®ß∫a states [bg 2.39] that what He has just taught

Arjuna is buddhi, "real intelligence or understanding", and that He

has taught it såõkhye, "in a philosophical sense" of identifying the

soul as a seperate element apart from matter, represented by the

body. Now, says the Lord, He will talk about the same buddhi, or

spiritual intelligence, but yoge, in practice. And it is precisely

this buddhir yoge, this applied spiritual understanding, to which

Lord K®ß∫a now gives the name dharma:

Even a very small amount of this dharma saves one from great danger,

for there is no loss in such an endeavor, and it knows no diminution.

[bg. 2.40]256

Lord K®ß∫a's next reference to dharma reinforces his earlier

statement that Arjuna must perform his own dharma, and not neglect it

in the name of dharma. Arjuna cannot protect dharma by giving up his

personal dharma, nor will he be able to keep himself on the spiritual

platform if he abandons the duties born of his nature. Thus the Lord

says:

One's own dharma, performed imperfectly, is better than another's

dharma well performed. Destruction in one's own dharma is better, for

to perform another's dharma leads to danger. [3.35]257

This point has already been elaborately discussed and we refer

the reader to the section on sva-dharma.

In the fourth chapter Lord K®ß∫a reveals that He appears in

this world in order to protect the principles of dharma, and to

curtail the destructive influence of adharma:

Certainly whenever a decline of dharma occurs, O Bhårata (Arjuna),

and an uprising of adharma, I then manifest My Self. To deliver the

saintly and to vanquish the evil-doers, to reestablish dharma, I

appear in every age. [bg. 4.7,8]258

It is clear in this context that a sådhu, a saintly or good

person, is one who follows dharma, whereas an evil-doer, dußk®t, is

the opposite, he is one who practices and promotes adharma. Thus to

reestablish dharma is to support those who support dharma, and

vanquish those who oppose it. We recall again the statement by Lord

Indra to King Vasu:

Protect dharma, for when dharma is sustained, it sustains the entire

universe.259

as well as the words of the sage Ûamîka

Indeed when dharma is struck, it strikes back without a doubt.

[1.37.22]260

We see that according to the Bhagavad-gîtå, dharma ultimate

wields its universal reciprocal power through the agency of the

Supreme Lord Himself. We may also recall that at the start of our

discussion of dharma, we cited the following declaration from the

Ûrîmad-bhågavatam:

…dharma is brought forth by the Lord Himself. [sBh 6.3.19]261

The complete picture begins to emerge. Just as an effective

government must not only create laws, but enforce them as well, so

the Supreme Lord "brings forth" His law as dharma, and when obedience

to His law collapses, and human beings propagate instead their own

illicit "law", the Lord descends to protect the good citizens of His

kingdom, vanquish the outlaws who practice adharma, and reestablish

in human society the prestige and power of His will. Thus it is easy

to understand the idea of sage Ûamîka, that when God's law is

attacked, it strikes back at the offender. Similarly Lord Indra is

now seen to be stating the obvious, that God will take care of those

who take care for His law. In fact, it is confirmed by Arjuna in the

Bhagavad-gîtå, that it is Lord K®ß∫a who presonally protects the

perennial principles of dharma:

You are the inexhaustible protector of everlasting dharma. [bg. 11.18]

262

Lord K®ß∫a later declares as much in the fourteenth chapter:

Indeed, I am the foundation of brahman, and of unending immortality,

and of everlasting dharma, and of the ultimate happiness. [bg. 11.18]

263

Again, it is the Bhagavad-gîtå that reveals the full theistic

implications of the Mahåbhårata's teachings. We can now see why

Arjuna's initial argument, that to obey Lord K®ß∫a and fight would

go against dharma, cannot be correct. For dharma is nothing but the

Lord's will.

The Lord states that our activities in this world, even those

that appear to be most mundane, such as the exercising of power or

sexual intercourse, can be performed on the spiritual platform if

they are done according to dharma:

And I am the strength of the strong, devoid of lust and attachment. O

best of the Bharatas, I am sex that is not contrary to dharma. [bg.

7.11]264

Lord Krishna speaks again of dharma in the ninth chapter when

he declares that spiritual knowledge of Himself is dharmya conducive

to, or consistent with, dharma:

The Lord said: I shall speak to you, who are free of envy, this most

confidential knowledge, together with its realized discernment,

knowing which you shall be freed of the inauspicious. [bg. 9.1]

This knowledge is the king of sciences, the king of secrets, and the

supreme purifier. Understood by direct perception, it is conducive to

dharma, very easy to perform and everlasting. [bg. 9.2]

People who do not place their faith in this dharma, O burner of the

foe, do not attain me, but return to the path of death and material

existence. [bg. 9.3]265

It is significant that Lord K®ß∫a here repeats the words "this

dharma" (asya dharmasya), for we found this same phrase earlier:

Even a very small amount of this dharma saves one from great danger,

for there is no loss in such an endeavor, and it knows no diminution.

[bg. 2.40]266

It is clear that Lord K®ß∫a reserves the phrase "this dharma"

for discussions of K®ß∫a consciousness, pure devotion to the Lord.

Further, when we examine the ninth chapter to see what this dharma

is, we find that it is nothing but knowledge of K®ß∫a Himself,

culminating in the understanding that the individual should reject

the worship of many gods, as well as the effort to reach a mundane

heaven, and instead should surrender fully to K®ß∫a, the Supreme

Lord. The supreme process which Lord K®ß∫a said is "very easy to

perform" (susukham kartum) is precisely the devotional service of the

Lord, for that is the only process praised in this chapter. In marked

contrast, Lord K®s∫a criticizes the ordinary Vedic dharma by which

one seeks residence in Indra's heaven:

Those who follow the science of the three Vedas, and drink the Soma,

their sins purified, aspire to go to heaven through sacrifices.

Having reached the pious world of the king of gods, they partake in

heaven of the celestial enjoyments of the gods. [bg. 9.20]

Having enjoyed the vast world of heaven, they fall to the mortal

world when their piety is exhausted. Thus those who desire sense

gratification, and who have consistently resorted to the dharma of

the three Vedas, achieve only `going and coming'. [bg. 9.21]267

In this ninth chapter, Lord K®ß∫a starkly contrasts the

ordinary dharma of the Vedas and much of the Mahåbhårata, with this

dharma, which is pure devotional service to K®ß∫a. Lord K®ß∫a

concludes the important ninth chapter by showing the power of this

dharma, unalloyed K®ß∫a consciousness, to purify and save the fallen

soul:

Even if a man who has grossly misbehaved worships Me, devoted to Me

exclusively, he is certainly to be considered a sådhu (good person)

for he has actually come to a perfect determination.

Quickly he becomes a righteous soul, dharma-åtmå, and attains

to lasting peace. O son of Kuntî, proclaim it, that my devotee is

never lost! [bg. 9.30-31]268

It is simply on the strength of devotion to K®ß∫a that even a

man of terrible conduct quickly becomes devoted to dharma. There is

no corresponding assurance in the Gîtå that by practicing ordinary

Vedic dharma one will become a pure devotee of the Lord. Rather, the

fruit of trayî-dharma, the religious duties of the three Vedas, is

that one goes up to the mundane heaven and comes back again to the

mortal earth. Thus for one who is exclusively devoted to God, K®ß∫a

(bhajate måm ananya-bhåk), a solid standing on the platform of dharma

comes automatically. And we should remember that for the Gîtå, the

highest dharma is to surrender to the Supreme Lord in love and

service.

Now that Lord K®ß∫a has explained asya dharmasya, "this

dharma" of K®ß∫a consciousness which leads to the Lord's eternal

abode, we can better understand Arjuna's statement in the eleventh

chapter, that Lord K®ß∫a is the protector of "everlasting

(ΩåΩvata)

dharma":

You are the indestructible, the supreme object of knowledge. You are

the transcendental receptacle of this universe. You are

inexhaustible, the protector of everlasting dharma. I conclude that

You are the eternal person. [bg. 11.18]269

Lord K®ß∫a again indicates that there is a truly eternal

dharma in the last verse of the twelfth chapter:

But those who fully honor this immortal nectar of dharma as it has

been spoken (by Me), having faith, taking Me as supreme--- those

devotees are exceedingly dear to Me. [12.20]270

In the eighteenth and final chapter of the Bhagavad-gîtå, Lord

K®ß∫a refers three times to dharma, the first occasion being a

reaffirmation of the importance of doing one's own, and not another's

dharma. [18.47] We have elaborately discussed this section of the

Gîtå earlier on, and we will not repeat that discussion.

We have often stated that the Bhagavad-gîtå begins where

ordinary Vedic dharma leaves off, and Lord K®ß∫a has personally

indicated this in various ways. But at the end of His teaching, the

Lord most dramatically declares that full surrender to the Supreme

Lord, of whom we are eternal fragmental parts [bg. 15.7], stands

above the entire range of sacred duties known as dharma:

Renouncing all dharmas, take refuge in Me alone. Have no regret, for

I shall free you from all sins. [bg. 18.66]271

Thus surrender to K®ß∫a, as declared in the ninth chapter, is

the highest duty of the soul, and therefore the supreme dharma. All

other dharmas are preliminary duties, meant to bring one to the

highest spiritual understanding of K®ß∫a consciousness. Such

conventional dharmas are useful until one comes to the point of utter

surrender to God. So there is nothing incoherent when the Lord

finally declares that the entire Bhagavad-gîtå is conducive to dharma:

And if one will study this dharmya conversation of ours, he will

indeed worship Me by the sacrifice of knowledge. That is My opinion.

[bg. 18.70]272

1kaccid dharme trayî-müle pürvair åcarite janai˙

vartamånas tathå kartuµ tasmin karma∫i vartase [2.5.87]

2 vedaiΩ caturbhi˙ samitåµ vyåsasyådbhuta-karma∫a˙

saµhitåµ Ωrotum icchåmo dharmyåµ påpa-bhayåpahåm [1.1.19]

3 dharmågataµ pråpya dhanaµ yajeta [1.86.3]

4 på∫i-gråhasya tanaya iti vedeßu niΩcitam

dharmaµ manasi saµsthåpya bråhma∫åµs tå˙ samabhyayu˙ [1.98.5]

5 yatra prak®tim åpanna˙ Ωrutvå dharma-viniΩcayam

bhîßmåd bhagîrathî-putråt kuru-råjo yudhiß†hira˙ [1.2.201]

6 na tu dharmasya sükßmatvåd gatiµ vidma˙ kathañcana

adharmo dharma iti vå vyavasåyo na Ωakyate [1.188.11]

7 12. ahiµså paramo dharma˙ sarva-prå∫a-bh®tåµ sm®ta˙

tasmåt prå∫a-bh®ta˙ sarvån na hiµsyåd bråhma∫a˙ kvacit

13. bråhma∫a˙ saumya eveha jåyateti purå Ωruti˙

veda-vedåõga-vit tåta sarva-bhütåbhaya-prada˙

14. ahiµså satya-vacanaµ kßamå ceti viniΩcitam

bråhma∫asya paro dharmo vedånåµ dhåra∫åd api

15. kßatriyasya tu yo dharma˙ sa neheßyati vai tava

da∫∂a-dhåra∫am ugratvaµ prajånåµ paripålanam

16. tad idaµ kßatriyasyåsît karma vai Ω®∫u me ruro

janamejayasya dharmåtman sarpå∫åµ hiµsanaµ purå

17. paritrå∫aµ ca bhîtånåµ sarpå∫åµ bråhma∫åd api

tapo-vîrya-balopetåd veda-vedåõga-påragåt

åstîkåd dvija-mukhyåd vai sarpa-satre dvijottama [1.11.12-17]

8 kåmato… na dharmata˙ 1.72.18

9 avadhyå˙ striya ity åhur dharma-jñå dharma-niΩcaye

dharma-jñån råkßasån åhur na hanyåt sa ca måm api [1.146.29]

10 ΩaΩvad-dharmåtmanåµ mukhye kule jåtasya bhårata

kåma-lobhåbhibhütasya kathaµ te calitå mati˙ [1.109.11]

11 acchadmanåmåyayå ca m®gå∫åµ vadha ißyate

sa eva dharmo råjñåµ tu tad vidvån kiµ nu garhase [1.109.13]

12 n®Ωaµsaµ karma su-mahat sarva-loka-vigarhitam

asvargyam ayaΩasyaµ ca adharmiß†haµ ca bhårata (21)

strî-bhogånåµ viΩeßa-jña˙ Ωåstra-dharmårtha-tattva-vit

nårhas tvaµ sura-saõkåΩa kartum asvargyam îd®Ωam (22)

tvayå n®Ωaµsa-kartåra˙ påpåcåråΩ ca månavå˙

nigråhyå˙ pårthiva-Ωreß†ha tri-varga-parivarjitå˙ (23)

kiµ k®taµ te naraΩreß†ha nighnato måm anågasam

munim müla-phalåhåram m®ga-veßa-dharaµ n®pa

vasamånam ara∫yeßu nityaµ Ωama-paråya∫am (24) [1.109.21-24]

13 nedaµ lobhån na cåjñånån na ca mohåd viniΩcitam

buddhi-pürvaµ tu dharmasya vyavasåya˙ k®to mayå [1.150.19]

14 pitara ücu˙

yatasva yatnavåµs tåta santånåya kulasya na˙

åtmano 'rthe 'smad-arthe ca dharma ity eva cåbhibho [1.13.20]

15 aß†åv eva samåsena vivåhå dharmata˙ sm®tå˙ [1.67.8]

16 Ωakuntalovåca: yadi dharma-pathas tv eßa… [1.67.15]

17 tåm caiva bhåryåµ dharma-jña˙ püjayåm åsa dharmata˙ [1.69.39]

18 så dharmato 'nunîyainåµ kathañcid dharma-cåri∫îm [1.99.49]

19 loka-veda-viruddhaµ tvaµ nådharmaµ dhårmika˙ Ωuci˙

kartum arhasi kaunteya kasmåt te buddhir îd®Ωî [1.187.27]

20 yudhiß†hira uvåca

sükßmo dharmo mahå-råja nåsya vidmo vayaµ gatim

pürveßåm ånupürvye∫a yåtaµ vartmånuyåmahe

na me våg an®taµ pråha nådharme dhîyate mati˙ [1.187.28-29]

21 katham ekå bahünåµ syån na ca syåd dharma-saõkara˙

etan no bhagavån sarvaµ prabravîtu yathå-tatham [1.188.5]

22 asmin dharme vipralabdhe loka-veda-virodhake

yasya yasya mataµ yad yac chrotum icchåmi tasya tat [1.188.6]

23 adharmo `yaµ mama mato [1.188.7]

24 taµ påhi dharmo hi dh®ta˙ k®tsnaµ dhårayate jagat [1.57.17]

25 adharmåt tråhi måµ råjan dharmaµ ca pratipådaya

tvatto `patyavatî loke careyaµ dharmam uttamam [1.77.21]

26 tad idaµ draupadî-hetor anyonyasya pravåsanam

k®taµ vas tatra dharmårtham atra dharmo na dußyati

paritrå∫aµ ca kartavyam årtånåµ p®thu-locana

k®två mama paritrå∫am tava dharmo na lupyate [1.206.26.27]

27 ΩaΩvad-dharmåtmanå jåto båla eva pitå mama

jîvitåntam anupråpta˙ kåmåtmaiveti na˙ Ωrutam [1.110.3]

28 dharma-jña˙ san mahå-råja yo 'dharmam ak®thå˙ priyam

tasmåj jarå tvåm aciråd dharßayißyati durjayå [1.78.30]

29 sabhyås tv amî råja-putry åhvayanti, manye pråpta˙ saõkßaya˙

kauravå∫åm [2.60.12]

30 dharmaµ tv ekam paramam pråha loke sa na˙ Ωamaµ dhåsyati

gopyamåna˙ [2.60.13]

31 ehy ehi påñcåli jitåsi k®ß∫e duryodhanam paΩya vimukta-lajjå

kurün bhajasvåyata-padma-netre dharme∫a labdhåsi sabhåm paraihi

[2.60.20]

32 dharme sthito dharma-sutaΩ ca råjå, dharmaΩ sükßmo

nipu∫aiΩ

copalabhya˙

våcåpi bhartu˙ paramå∫u-måtraµ necchåmi doßaµ sva-gu∫ån

vis®jya,

[2.60.31]

33 dhig astu naß†a˙ khalu bhåratånåµ dharmas tathå kßatra-vidåµ ca

v®ttam

yatråbhyatîtåµ kuru-dharma-velåµ prekßanti sarve kurava˙ sabhåyåm

[2.60.33]

34 gaccha tvaµ kitavaµ gatvå sabhåyåµ p®ccha süta-ja

kim nu pürvam paråjaißîr åtmånam måµ nu bhårata

etaj jñåtvå tvam ågaccha tato måµ naya süta-ja [2.60.7]

35 bhîßma uvåca

na dharma-saukßmyåt subhage vivaktuµ Ωaknomi te praΩnam imaµ

yathåvat

asvo hy aΩakta˙ pa∫itum parasvaµ striyaΩ ca bhartur

vaΩatåµ samîkßya

[2.60.40]

36 na purå bhîmasena tvam îd®Ωîr vaditå gira˙

parais te nåΩitaµ nünaµ n®Ωaµsair dharma-gauravam [2.61.7]

37 catvåry åhur nara-Ωreß†hå vyasanåni mahîkßitåm

m®gayåm pånam akßåµΩ ca gråmye caivåtisaktatåm

eteßu hi nara˙ sakto dharmam uts®jya vartate

tathå-yuktena ca k®tåµ kriyåµ loko na manyate [2.61.20-21]

38 28. ete na kiñcid apy åhuΩ codyamånåpi k®ß∫ayå

dharme∫a vijitåm manye manyante drupadåtma-jåm, and also

30. na ca dharmaµ yathå-tattvaµ vetsi duryodhanåvara

yad bravîßi jitåµ k®ß∫åm ajiteti su-manda-dhî˙

32. abhyantarå ca sarvasve draupadî bharatarßabha

evaµ dharma-jitåµ k®ß∫åm manyase na jitåµ katham

34. manyase vå sabhåm etåm ånîtåm eka-våsasam

adharme∫eti tatråpi Ω®∫u me våkyam uttaram

35. eko bhartå striyå devair vihita˙ kuru-nandana

iyaµ tv aneka-vaΩa-gå bandhakîti viniΩcitå

36. asyå˙ sabhåm ånayanaµ na vicitram it me mati˙

ekåmbara-dharatvaµ våpy atha våpi vivastratå

37. yac caißåµ dravi∫aµ kiñcid yå caißå ye ca på∫∂avå˙

saubaleneha tat sarvaµ dharme∫a vijitaµ vasu [2.61.28,30,32,34-37]

39 k®ß∫aµ ca viß∫uµ ca hariµ naraµ ca trå∫åya vikroΩati

yåjñasenî

tatas tu dharmo 'ntarito mahåtmå samåv®∫ot tåµ vividha-vastra-püga˙

[544*, after 2.61.40] Found in the following manuscripts: Dn, D1.4.5,

Cn, K1-4, V1, B1-6, D2.3.6, G5.

40 51. tato båhü samucchritya nivårya ca sabhå-sada˙

vidura˙ sarva-dharma-jña idaµ vacanam abravît

52. vidura uvåca

draupadî praΩnam uktvaivaµ roravîti hy anåthavat

na ca vibrüta tam praΩnaµ sabhyå dharmo 'tra pî∂yate

53. sabhåm prapadyate hy årta˙ prajvalann iva havyavå†

taµ vai satyena dharme∫a sabhyå˙ praΩamayanty uta

54. dharma-praΩnam atho brüyåd årta˙ sabhyeßu månava˙

vibrüyus tatra te praΩnaµ kåma-krodha-vaΩåtigå˙

55. vikar∫ena yathå-prajñam ukta˙ praΩno narådhipå˙

bhavanto `pi hi tam praΩnaµ vibruvantu yathå-mati

56. yo hi praΩnaµ na vibrüyåd dharma-darΩî sabhåµ gata˙

an®te yå phalåvåptis tasyå˙ so 'rdhaµ samaΩnute

57. ya˙ punar vitatham brüyåd dharma-darΩî sabhåµ gata˙

an®tasya phalaµ k®tsnaµ sampråpnotîti niΩcaya˙ [2.61.51-5]

41 Although a great devotee of the Lord, Prahlåda technically

belonged to the society of asuras, demons.

42 65. prahlåda uvåca

tvaµ vai dharmasya vijñåtå devasyehåsurasya ca

bråhma∫asya mahå-pråjña dharma-k®cchram idaµ Ω®∫u

66. yo vai praΩnaµ na vibrüyåd vitatham våpi nirdiΩet

ke vai tasya pare lokås tan mamåcakßva p®cchata˙

67. kaΩyapa uvåca

jånan na vibruvan praΩnaµ kåmåt krodhåt tathå bhayåt

sahasraµ våru∫ån påΩån åtmani pratimuñcati

68. tasya saµvatsare pür∫e påΩa eka˙ pramucyate

tasmåt satyaµ tu vaktavyaµ jånatå satyam añjaså

69. viddho dharmo hy adharme∫a sabhåµ yatra prapadyate

na cåsya Ωalyaµ k®ntanti viddhås tatra sabhå-sada˙

70. ardhaµ harati vai Ωreß†ha˙ pådo bhavati kart®ßu

pådaΩ caiva sabhå-satsu ye na nindanti ninditam

71. anenå bhavati Ωreß†ho mucyante ca sabhå-sada˙

eno gacchati kartåraµ nindårho yatra nindyate

72. vitathaµ tu vadeyur ye dharmam prahlåda p®cchate

iß†å-pürtaµ ca te ghnanti sapta caiva paråvarån [2.61.65-72]

43 sudhanvovåca

putra-sneham parityajya yas tvaµ dharme pratiß†hita˙

anujånåmi te putraµ jîvatv eßa Ωataµ samå˙ [2.61.79]

44 vidura uvåca

evaµ vai paramaµ dharmaµ Ωrutvå sarve sabhå-sada˙

yathå-praΩnaµ tu k®ß∫åyå manyadhvaµ tatra kim param [2.61.80]

45 8. kiµ tv ata˙ k®pa∫am bhüyo yad ahaµ strî satî Ωubhå

sabhå-madhyaµ vigåhe 'dya kva nu dharmo mahîkßitåm

9. dharmyå˙ striya˙ sabhåm pürvaµ na nayantîti na˙ Ωrutam

sa naß†a˙ kauraveyeßu pürvo dharma˙ sanåtana˙

10. kathaµ hi bhåryå på∫∂ünåµ pårßatasya svaså satî

våsudevasya ca sakhî pårthivånåµ sabhåm iyåm

11. tåm imåµ dharma-råjasya bhåryåµ sad®Ωa-var∫a-jåm

brüta dåsîm adåsîµ vå tat karißyåmi kauravå˙ [2.62.8-11]

46 14. bhîßma uvåca

uktavån asmi kalyå∫i dharmasya tu paråµ gatim

loke na Ωakyate gantum api viprair mahåtmabhi˙

15. balavåµs tu yathå dharmaµ loke paΩyati pürußa˙

sa dharmo dharma-velåyåm bhavaty abhihita˙ parai˙

16. na vivektuµ ca te praΩnam etaµ Ωaknomi niΩcayåt

sükßmatvå∂ gahanatvåc ca kåryasyåsya ca gauravåt

17. nünam anta˙ kulasyåsya bhavitå na ciråd iva

tathå hi kurava˙ sarve lobha-moha-paråya∫å˙

18. kuleßu jåtå˙ kalyå∫i vyasanåbhyåhatå bh®Ωam

dharmyån mårgån na cyavante yathå nas tvaµ vadhü˙ sthitå

19. upapannaµ ca påñcåli tavedaµ v®ttam îd®Ωam

yad k®cchram api sampråptå dharmam evånvavekßase

20. ete dro∫ådayaΩ caiva v®ddhå dharma-vido janå˙

Ωünyai˙ Ωarîrais tiß†hanti gatåsava ivånatå˙ [2.62.14-21]

21. yudhiß†hiras tu praΩne `smin pramå∫am iti me mati˙

ajitåµ vå jitåµ våpi svayaµ vyåhartum arhati

47 kurvantu sarve cån®taµ dharma-råjaµ påñcåli tvam mokßyase dåsa-

bhåvåt [2.62.25]

48 dharme sthito dharma-råjo mahåtmå svayaµ cedaµ kathayatv indra-

kalpa˙

îΩo vå te yady anîΩo 'tha vaißa våkyåd asya kßipram ekam bhajasva

[2.62.26]

49 36. dharma-påΩa-sitas tv evaµ nådhigacchåmi saõka†am

gaurave∫a niruddhaΩ ca nigrahåd arjunasya ca

37. dharma råja-nis®ß†as tu siµha˙ kßudra-m®gån iva

dhårtaråß†rån imån påpån nißpîßeyaµ talåsibhi˙ [2.62.36-37]

50 tad vai Ωrutvå bhîmaseno `tyamarßî bh®Ωaµ niΩaΩvåsa

tad årta-rüpa˙

råjånugo dharma-påΩånubaddho dahann ivainaµ kopa-virakta-d®ß†ih

[2.63.6]

51 18. imaµ dharmaµ kuravo jånatåΩu durd®ß†e 'smin parißat

sampradußyet

imåµ cet pürvam kitavo 'glahîßyad îΩo 'bhavißyad aparåjitåmå

19. svapne yathåitad dhi dhanaµ jitaµ syåt tad evam manye yasya

dîvyaty anîΩa˙

gåndhåri-putrasya vaco niΩamya dharmåd asmåt kuravo måpayåta [2.63.18-

19]

52 arjuna uvåca

îΩo råjå pürvam åsîd glahe na˙ kuntî-putro dharma-råjo mahåtmå

îΩas tv ayaµ kasya paråjitåtmå taj jånîdhvaµ kurava˙ sarva eva

[2.63.21]

53 vadhünåµ hi viΩiß†å me tvaµ dharma-paramå satî [2.63.27]

54 sarva-dharmånuga˙ Ωrîmån adåso `stu yudhiß†hira˙ [2.63.28]

55 [dharma-cåri∫î 2.63.33]

56 draupady uvåca

lobho dharmasya nåΩåya bhagavan nåham utsahe

anarhå varam ådåtuµ t®tîyaµ råja-sattama

ekam åhur vaiΩya-varaµ dvau tu kßatriya-striyå varau

trayas tu råjño råjendra bråhma∫asya Ωataµ varå˙ [2.63.34-35]

57 vettha tvaµ tåta dharmå∫åµ gatiµ sükßmåµ yudhiß†hira

vinîto 'si mahå-pråjña v®ddhånåm paryupåsitå [2.65.4]

58 dharme te dhîyatåm mana˙ [2.65.15]

59 tata˙ sa n®pa-Ωårdüla˙ püruµ råjye 'bhißicya ca

kålena mahatå paΩcåt kåla-dharmam upeyivån [1.70.46]

60 sa tasyå˙ sampramattåyåΩ codita˙ kåla-dharma∫å

vißopaliptån daΩanån bh®Ωam aõge nyapåtayat [1.8.16]

61 ya eßa v®kßaµ tarasåvarjujya råjñåµ vikåre sahaså niv®tta˙

v®kodaro nånya ihaitad adya kartuµ samartho bhuvi martya-dharmå

[1.180.19]

62 dånaµ tapa˙ satyam athåpi dharmo hrî˙ Ωrî˙ kßamå saumya

tathå

titikßå

råjann etåny apratimasya råjña˙ Ωibe˙ sthitåny an®Ωaµsasya

buddhyå

[1.88.19]

63 dåna-kriyå-dharma-Ωîlå yajña-vrata-paråya∫å˙

anyonya-prîti-saµyuktå vyavardhanta prajås tadå [102.6]

64 na hi dharma-phalais tåta na tapobhi˙ susaµcitai˙

tåµ gatiµ pråpnuvantîha putri∫o yåµ vrajanti ha [1.13.21]

65 Ωånti-parva tato yatra råja-dharmånukîrtanam

åpad-dharmaΩ ca parvoktaµ mokßa-dharmas tata˙ param [1.2.64]

66 tåm ap®cchat sa d®ß†vaiva kanyåm asita-locanåm

kasya tvam asi kå cåsi kim ca bhîru cikîraßasi

såbravîd dåΩa-kanyåsmi dharmårthaµ våhaye tarîm

pitur niyogåd bhadraµ te dåΩa-råjño mahåtmana˙ [1.94.43-44]

67 tam evåsura-dharmaµ tvam åsthitå na bibheßi kim [1.78.18]

68 uts®jyåpi ca måm årya vetsyasy anyåm api striyam

tata˙ pratiß†hito dharmo bhavißyati punas tava [1.146.33]

69 bhåryå mülaµ tri-vargasya bhåryå mitraµ marißyata˙ [1.68.40]

pitaro dharma-kåryeßu bhavanty årtasya måtara˙ [1.68.42]

70 land: tasmin parama-dharmiß†he deΩe bhü-doßa-varjite

aß†ådaΩa samåjagmur akßauhi∫yo yuyutsayå [1.2.10]

71 yasmåt tvayå mad-vaco 'nuß†hitaµ tasmåd chreyo 'våpsyasîti

sarve ca te vedå˙ pratibhåsyanti sarvå∫i ca

dharma-Ωåstrå∫îti.

[1.3.30]

72 artha-Ωåstram idam pu∫yaµ dharma-Ωåstram idam param

mokßa-Ωåstram idam proktaµ vyåsenåmita-buddhinå [1.56.21]

73 sa dharma-Ωåstra-kuΩalo bhîßmaµ Ωåntanavaµ n®pa˙

püjayåm åsa dharme∫a sa cainaµ pratyapålayat [1.95.14]

74 13. åpadas tara∫e prå∫ån dhårayed yena yena hi

sarvam åd®tya kartavyaµ tad-dharmam anuvartatå

14. åpatsu yo dhårayati dharmaµ dharma-vid uttama˙

vyasanaµ hy eva dharmasya dharmi∫åm åpad ucyate

15. pu∫yaµ prå∫ån dhårayati pu∫yaµ prå∫a-dam ucyate

yena yenåcared dharmaµ tasmin garhå na vidyate

16. yudhiß†hira uvåca

evam etad yathåttha tvaµ hi∂imbe nåtra saµΩaya˙

sthåtavyaµ tu tvayå dharme yathå brüyåµ su-madhyame [1.143.13-16]

75 kuleßu jåtå˙ kalyå∫i vyasanåbhåhatå bh®Ωam

dharmyån mårgån na cyavante yathå nas tvaµ vadhü˙ sthitå

upapannaµ ca påñcåli tavedaµ v®ttam îd®Ωam

yad k®cchram api sampråptå dharmam evånvavekßase [2.62.18-19]

76 vidura uvåca

nik®tasyåpi te putrair h®te råjye dhaneßu ca

na dharmåc calate buddhir dharma-råjasya dhîmata˙ [2.71.19]

77 21. jånåmi caiva satyaµ tan mad-arthaµ yad abhåßathå˙

åpad-dharmam avekßasva vaha paitåmahîµ dhuram

22. yathå te kula-tantuΩ ca dharmaΩ ca na paråbhavet

suh®daΩ ca prah®ßyeraµs tathå kuru paran-tapa

23. lålapyamånåµ tåm evaµ k®pa∫åµ putra-g®ddhinîm

dharmåd apetaµ bruvatîµ bhîßmo bhüyo 'bravîd idam

24. råjñi dharmån avekßasva må na˙ sarvån vyanînaΩa˙

satyåc cyuti˙ kßatriyasya na dharmeßu praΩasyate

25. Ωantanor api santånaµ yathå syåd akßayaµ bhuvi

tat te dharmaµ pravakßyåmi kßåtraµ råjñi sanåtanam

26. Ωrutvå taµ pratipadyethå˙ pråjñai˙ saha puro-hitai˙

åpad-dharmårtha-kuΩalair loka-tantram avekßya ca [1.97.21-26]

78 tasyai sa pradadau mantram åpad-dharmånvavekßayå

abhicåråbhisaµyuktam abravîc caiva tåµ muni˙

yaµ yaµ devaµ tvam etena mantre∫åvåhayißyasi

tasya tasya prasådena putras tava bhavißyasti [1.104.6-7]

79 64. på∫∂us tu punar evainåµ putra-lobhån mahå-yaΩå˙

pråhi∫od darΩanîyåõgîm kuntî tv enam athåbravît

65. nåtaΩ caturthaµ prasavam åpatsv api vadanty uta

ata˙ paraµ cåri∫î syåt pañcame bandhakî bhavet

66. sa tvaµ vidvan dharmam imaµ buddhi-gamyaµ kathaµ nu måm

apatyårthaµ samutkramya pramådåd iva bhåßase [1.114.65-66]

80 tad idaµ yad cikîrßåmi dharmyaµ parama-sammatam

iß†aµ caiva hitaµ caiva tava caiva kulasya ca

iß†åni cåpy apatyåni dravyå∫i suh®da˙ priyå˙

åpad-dharma-vimokßåya bhåryå cåpi satåµ matam [1.146.25-26]

81 vedaiΩ caturbhi˙ samitåµ vyåsasyådbhuta-karma∫a˙

saµhitåµ Ωrotum icchåmo dharmyåµ påpa-bhayåpahåm [1.1.19]

82 yayåtir uvåca

®tuµ vai yåcamånåyå bhagavan nånya-cetaså

duhitur dånavendrasya dharmyam etat k®taµ mayå [1.78.31]

83 dharmyaµ mårgaµ cetayåno yaΩasyaµ

kuryån n®po dharmam avekßamå∫a˙ [1.87.17]

84 dharmyaµ tad viddhi me vratam [1.92.6]

85 mamaitad vacanaµ dharmyaµ kartum arhasy anindite [1.113.24]

86 dharmyå˙ striya˙ sabhåm pürvaµ na nayantîti na˙ Ωrutam

sa naß†a˙ kauraveyeßu pürvo dharma˙ sanåtana˙ [2.62.9]

87 åsåµ prajånåµ paripålanena svaµ kßatra-dharmaµ paripålayåmi

[1.3.183]

88 råja-dharmårtha-kuΩala˙ 1.45.14

89 maheΩvåsam imaµ råjan råja-dharmårtha-kovidam

mayå dattaµ nijaµ putraµ vîraµ vîra g®hån naya

90 tata˙ sa purußa-vyåghro bhîßma˙ para-balårdana˙

tad-våkyåkulita˙ krodhåd vidhümo `gnir iva jvalan

kßatra-dharmaµ samåsthåya vyapeta-bhaya-sambhrama˙

nivartayåm åsa rathaµ Ωålvaµ prati mahå-ratha˙ [1.96.28-29]

91 Ωantanor api santånaµ yathå syåd akßayaµ bhuvi

tat te dharmaµ pravakßyåmi kßåtraµ råjñi sanåtanam [1.97.25]

92 bhîßme∫a vihitaµ råß†re dharma-cakram avartata [1.102.12]

93 åhüto hi parai råjå kßåtra-dharmam anusmaran

dîvyate para-kåmena tan na˙ kîrti-karam mahat [2.61.9]

94 hriyå ca dharma-saõgåc ca pårtho dyütam iyåt puna˙ [2.67.15]

95 kßatriyasyaitad evåhur dharmyaµ k®ß∫opajîvanam

vikramya vaΩam ånîya kåmato yat samåcaret [2.20.26]

96 18. asantoßa˙ Ωriyo mülaµ tasmåt taµ kåmayåmy aham

samucchraye yo yatate sa råjan paramo nayî

19. mamatvaµ hi na kartavyam aiΩvarye vå dhane 'pi vå

pürvåvåptaµ haranty anye råja-dharmaµ hi taµ vidu˙

20. adrohe samayaµ k®två ciccheda namuce˙ Ωira˙

Ωakra˙ så hi matå tasya ripau v®tti˙ sanåtanî [2.50.18-20]

97 vîrya-Ωreß†håΩ ca råjanyå balaµ dharmo 'nuvartate [1.126.19]

98 kßatriyasya mahå-råja jaye v®tti˙ samåhitå

sa vai dharmo 'stv adharmo vå sva-v®ttau bharatarßabha [2.50.15]

99 sarvathå vartamånasya råjño hy asmad-vidhai˙ sadå

kßantavyaµ putra dharmo hi hato hanti na saµΩaya˙ [1.37.22]

100 yadi råjå na rakßeta pî∂å vai na˙ paråbhavet

na Ωaknuyåma carituµ dharmaµ putra yathå-sukham [1.37.23]

101 indra uvåca

na saõkîryeta dharmo 'yaµ p®thivyåµ p®thivî-pate

taµ påhi dharmo hi dh®ta˙ k®tsnaµ dhårayate jagat [1.57.5]

102 This would also apply to Gaõgå who is a goddess, not a kßatriyå

lady.

103 6. pratîpa uvåca

nåhaµ para-striyaµ kåmåd gaccheyaµ vara-var∫ini

na cåsa-var∫åµ kalyå∫i dharmyaµ tad viddhi me vratam

7. stry uvåca

nåΩreyasy asmi någamyå na vaktavyå ca karhicit

bhaja måµ bhajamånåµ tvaµ råjan kanyåµ vara-striyam

8. pratîpa uvåca

mayåtiv®ttam etat te yan måµ codayasi priyam

anyathå pratipannaµ måµ nåΩayed dharma-viplava˙ [1.92.6-8]

104 te 'dhiruhya rathån sarve prayåtå n®pa-sattamå˙

åkramanto divaµ bhåbhir dharme∫åv®tya rodasî [1.88.16]

105 na mad-vidho dharma-buddhi˙ prajånan kuryåd evaµ k®pa∫aµ måµ

yathåtha

dharmyaµ mårgaµ cetayåno yaΩasyaµ kuryån n®po dharmam

avekßamå∫a˙

[1.87.17]

106 tasmin kuru-pati-Ωreß†he råja-råjeΩvare sati

Ωritå våg abhavat satyaµ dåna-dharmåΩritaµ mana˙ [1.94.17]

The last part of this sentence may also be read, "The mind took

shelter of charity and dharma."

107 dharmaµ manasi saµsthåpya bråhma∫åµs tå˙ samabhyayu˙

[1.98.5]

108 vyåsa uvåca

vettha dharmaµ satyavati paraµ cåparam eva ca

yathå ca tava dharma-jñe dharme pra∫ihitå mati˙

tasmåd ahaµ tvan-niyogåd dharmam uddiΩya kåra∫am

îpsitaµ te karißyåmi drß†aµ hy etat puråtanam [1.99.36-37]

109 nådharmaµ na m®ßå-vådaµ tvayi jånåmi bhårgava

tvayi dharmaΩ ca satyaµ ca tat prasîdatu no bhavån [1.75.6]

110 nårada uvåca

7. kaccid arthåΩ ca kalpante dharme ca ramate mana˙

sukhåni cånubhüyante manaΩ ca na vihanyate

8. kaccid åcaritåµ pürvair naradeva pitåmahai˙

vartase v®ttim akßî∫åµ dharmårtha-sahitåµ n®ßu

9. kaccid arthena vå dharmaµ dharme∫årtham athåpi vå

ubhau vå prîti-såre∫a na kåmena prabådhase

10. kaccid arthaµ ca dharmaµ ca kåmaµ ca jayatåµ vara

vibhajya kåle kålajña sadå varada sevase [2.5.7-10]

111 kaccid dvau prathamau yåmåu råtryåµ suptvå viΩåµ pate

sañcintayasi dharmårthau yåma utthåya paΩcime [2.5.75]

112 kaccic ch®∫oßi v®dhånåµ dharmårtha-sahitå gira˙

nityam artha-vidåµ tåta tathå dharmånudarΩinåm [2.5.105]

113 råja-dharmårtha-kuΩala˙ [1.45.14]

114 maheßvåsam imaµ råjan råja-dharmårtha-kovidam

mayå dattaµ nijaµ putraµ vîraµ vîra g®hån naya [1.94.36]

115 Ωrutvå taµ (dharmam) pratipadyethå˙ pråjñai˙ saha

purohitai˙

åpad-dharmårtha-kuΩalair loka-tantram avekßya ca [1.97.26]

116 tato dharmiß†hatåµ vavre råjyåc cåskhalanaµ tathå

Ωakuntalå pauravå∫åµ du˙ßanta-hita-kåmyayå [1.67.33]

117 yathå te kula-tantuΩ ca dharmaΩ ca na paråbhavet

suh®daΩ ca prah®ßyeraµs tathå kuru paran-tapa [1.97.22]

118 tad idaµ dharma-yuktaµ ca hitaµ caiva kulasya na˙

uktaµ bhavatyå yac chreya˙ paramaµ rocate mama [1.99.20]

119 tato 'bhigamya så devî snußåµ rahasi saõgatåm

dharmyam artha-samåyuktam uvåca vacanaµ hitam [1.99.44]

120 Ωeßa uvåca

eßa eva varo me `dya kåõkßita˙ prapitåmaha

dharme me ramatåµ buddhi˙ Ωame tapasi ceΩvara [1.32.17]

121 svair dharmai remire var∫å daive karma∫i ni˙sp®hå˙

[1.62.9]

122 så tasmiµs tåpasåra∫ye vasantî muni-sevite

cacåra ramye dharmye ca gaur apeta-bhayå tadå [1.93.10]

123 sa kaliõgån atikramya deΩån åyatanåni ca

dharmyå∫i rama∫îyåni prekßamå∫o yayau prabhu˙ [1.207.12]

124 Ωarmiß†hovåca

®ßir abhyågata˙ kaΩcid dharmåtmå veda-påra-ga˙

sa mayå vara-da˙ kåmaµ yåcito dharma-saµhitam

nåham anyåyata˙ kåmam åcaråmi Ωuci-smite [1.78.3-4]

125 prîti-yukto n®pa-Ωreß†haΩ cacåra vißayån priyån

yathå-kåmaµ yathotsåhaµ yathå-kålaµ yathå-sukham

dharmåviruddhån råjendro yathårhati sa eva hi [1.80.1-2]

126 balaµ balavatåµ cåhaµ kåma-råga-vivarjitam

dharmåviruddho bhüteßu kåmo 'smi bharatarßabha [bg 7.11]

127 veda-yogaµ sa-vijñånaµ dharmo 'rtha˙ kåma eva ca

dharma-kåmårtha-Ωåstrå∫i Ωåstrå∫i vividhåni ca

loka-yåtrå-vidhånaµ ca sambhütaµ d®ß†avån ®ßi˙ [1.1.46-47]

128 dharmyåµ ratiµ sevamånå dharmårthåv abhipedire

tadå narå nara-vyåghra tasmiñ jana-padeΩvare [1.62.7]

129 dharma-kåmårtha-sambandhaµ na smaråmi tvayå saha

gaccha vå tiß†ha vå kåmaµ yad våpîcchasi tat kuru [1.68.19]

130 devayåny uvåca

yadi måµ dharma-kåmårthe pratyåkhyåsyasi codita˙

tata˙ kaca na te vidyå siddhim eßå gamißyati [1.72.16]

131 so 'rcita˙ på∫∂avai˙ sarvair maharßir

veda-påra-ga˙

dharma-kåmårtha-saµyuktaµ papracchedaµ yudhiß†hiram [2.5.6]

132 kaccid eßå ca te buddhir v®ttir eßå ca te 'nagha

åyußyå ca yaΩasyå ca dharma-kåmårtha-darΩinî [2.5.91]

133 sa samaµ dharma-kåmårthån sißeve bharatarßabha˙

trîn ivåtma-samån bandhün bandhumån iva månayan

teßåµ sama-vibhaktånåµ kßitau dehavatåm iva

babhau dharmårtha-kåmånåµ caturtha iva pårthiva˙ [1.214.3-4]

134 tasmin kåle tu yad yuktaµ dharma-kåmårtha-saµhitam

tad råjå dharmataΩ cakre råjya-pålana-kîrtimån [2.22.58]

135 dharma eva para˙ kåmåd arthåc ceti vyavasthita˙ [1.94.4]

136 This impetuous boy of violent deeds was addressed as such by his

affectionate father who was trying to soften a chastisement.

137 tato 'bravît våsudevo 'bhigamya kuntî-sutaµ dharma-bh®tåµ

variß†ham

k®ß∫o 'ham asmîti nipî∂ya pådau yudhiß†hirasyåjamî∂hasya

råjña˙

[1.183.4]

138 åpatsu yo dhårayati dharmaµ dharma-vid uttama˙

vyasanaµ hy eva dharmasya dharmi∫åm åpad ucyate [1.143.14]

139 trißu lokeßu na tv åsît kaΩcid vidura-sammita˙

dharma-nityas tato råjan dharme ca paramaµ gata˙ [1.102.20]

140 vyåsa uvåca

vettha dharmaµ satyavati paraµ cåparam eva ca

141 ahiµså paramo dharma˙ sarva-prå∫a-bh®tåµ sm®ta˙

tasmåt prå∫a-bh®ta˙ sarvån na hiµsyåd bråhma∫a˙ kvacit

[1.11.12]

142 1.11.14. ahiµså satya-vacanaµ kßamå ceti viniΩcitam

bråhma∫asya paro dharmo vedånåµ dhåra∫åd api

143 nåsti satyåt paro dharmo na satyåd vidyate param [1.69.24]

144 brahmacaryaµ paro dharma˙ sa cåpi niyatas tvayi

yasmåt tasmåd ahaµ pårtha ra∫e 'smin vijitas tvayå [1.159.13]

145 kula-vaµΩa-pratiß†håµ hi pitara˙ putram abruvan

uttamaµ sarva-dharmå∫åµ tasmåt putraµ na saµtyajet [1.69.17]

146 arthau dvåv api nißpannau yudhiß†hira bhavißyata˙

pratîkåraΩ ca våsasya dharmaΩ ca carito mahån [1.150.20]

147 pådåpasåri∫aµ dharmaµ vidvån sa tu yuge yuge

åyu˙ Ωaktiµ ca martyånåµ yugånugam avekßya ca

brahma∫o bråhma∫ånåµ ca tathånugraha-kåmyayå

vivyåsa vedån yasmåc ca tasmåd vyåsa iti sm®ta˙ [1.57.72-73]

148 süta uvåca

ådyaµ purußam îΩånaµ puru-hütaµ puru-ß†utam

®tam ekåkßaraµ brahma vyaktåvyaktaµ sanåtanam [1.1.20]

149 yugasyådau nimittaµ tan mahad divyaµ pracakßate

yasmiµs tac chrüyate satyaµ jyotir brahma sanåtanam [1.1.28]

150 bhagavån våsudevaΩ ca kîrtyate 'tra sanåtana˙

sa hi satyam ®taµ caiva pavitraµ pu∫yam eva ca

ΩåΩvataµ brahma paramaµ dhruvaµ jyoti˙ sanåtanam

yasya divyåni karmå∫i kathayanti manîßi∫a˙ [1.1.193-194]

151 yas tu nåråya∫o nåma deva-deva˙ sanåtana˙

tasyåµΩo månußeßv åsîd våsudeva˙ pratåpavån [1.61.90]

152 tapaså brahmacarye∫a vyasya vedaµ sanåtanam

itihåsam imaµ cakre pu∫yaµ satyavatî-suta˙ [1.1.52]

153 åtmano janmana˙ kßetraµ pu∫yaµ råmå˙ sanåtanam [1.58.51]

154 Ωantanor api santånaµ yathå syåd akßayaµ bhuvi

tat te dharmaµ pravakßyåmi kßåtraµ råjñi sanåtanam [1.97.25]

155 asambådhå deva-nadî svarga-sampådanî Ωubhå

katham icchasi tåµ roddhuµ naißa dharma˙ sanåtana˙ 1.158.20

156 uttareßu ca rambhoru kurußv adyåpi vartate

strî∫åm anugraha-kara˙ sa hi dharma˙ sanåtana˙ [1.113.7]

157 kruddhaµ taµ tu pitå d®ß†vå Ωveta-ketum uvåca ha

må tåta kopaµ kårßîs tvam eßa dharma˙ sanåtana˙

anåv®tå hi sarveßåµ var∫ånåm aõganå bhuvi

yathå gåva˙ sthitås tåta sve sve var∫e tathå prajå˙ [1.113.13]

158 15. ®ßi-putro 'tha taµ dharmaµ Ωvetaketur na cakßame

cakåra caiva maryådåm imåµ strî-puµsayor bhuvi

16. månußeßu mahå-bhåge na tv evånyeßu jantußu

tadå prabh®ti maryådå sthiteyam iti na˙ Ωrutam

17. vyuccarantyå˙ patiµ nåryå adya prabh®ti påtakam

bhrü∫a-hatyå-k®taµ påpaµ bhavißyaty asukhåvaham

18. bhåryåµ tathå vyuccarata˙ kaumårîµ brahma-cåri∫îm

pati-vratåm etad eva bhavitå påtakaµ bhuvi

19. patyå niyuktå yå caiva patny apatyårtham eva ca

na karißyati tasyåΩ ca bhavißyaty etad eva hi

20. iti tena purå bhîru maryådå sthåpitå balåt

uddålakasya putre∫a dharmyå vai Ωveta-ketunå [1.113.15-20]

159 bhartå bhåryåµ råja-putri dharmyaµ vådharmyam eva vå

yad brüyåt tat tathå kåryam iti dharma-vido vidu˙ [1.113.27]

160 kula-kßaye pra∫aΩyanti kula-dharmå˙ sanåtanå˙

dharme naß†e kulaµ k®tsnam adharmo 'bhibhavaty uta [bg. 1.39]

161 acchedyo 'yam adåhyo 'yam akledyo 'Ωoßya eva ca

nitya˙ sarva-gata˙ sthånur acalo 'yam sanåtana˙ [bg. 2.24]

162 sarve 'py ete yajña-vido yajña-kßapita-kalmaßå˙

yajña-Ωiß†åm®ta-bhujo yånti brahma sanåtanam [bg. 4.30]

163 bîjaµ måµ sarva-bhütånåµ viddhi pårtha sanåtanam

buddhir buddhimatåm asmi tejas tejasvinåm aham [bg. 7.10]

164 paras tasmåt tu bhåvo 'nyo 'vyakto 'vyaktåt sanåtana˙

ya˙ sa sarveßu bhüteßu naΩyatsu na vinaΩyati

avyakto `kßara ity uktas tam åhu˙ paramåµ gatim

yaµ pråpya na nivartante tad dhåma paramaµ mama [bg. 8.20-21]

165 tvam akßaraµ paramaµ veditavyaµ tvam asya viΩvasya paraµ nidhånam

tvam avyaya˙ ΩåΩvata-dharma-goptå sanåtanas tvaµ purußo mato me

[bg.

11.18]

166 mamaivåµΩo jîva-loke jîva-bhüta˙ sanåtana˙

mana˙-ßaß†hånîndriyå∫i prak®ti-sthåni karßati [bg. 15.7]

167 tato vaira-vinirbandha˙ k®to råhu-mukhena vai

ΩåΩvataΩ candra-süryåbhyåµ grasaty adyåpi caiva tau [1.17.8]

168 ete tasya sutå råjan råjarßer bhüri-tejasa˙

nyaveΩayan nåmabhi˙ svais te deΩåµΩ ca purå∫i ca

våsavå˙ pañca råjåna˙ p®thag-vaµΩåΩ ca

ΩåΩvatå˙ [1.57.30]

169 drupada uvåca

anåΩcaryam idaµ brahman vikrånteßu mahåtmasu

prîye tvayåhaµ tvattaΩ ca prîtim icchåmi ΩåΩvatîm [1.128.13]

170 vetrakîya-g®he råjå nåyaµ nayam ihåsthita˙

anåmayaµ janasyåsya yena syåd adya ΩåΩvatam [1.148.9]

171 arjuna uvåca

tvatto 'stre∫a v®∫omy aΩvån saµyoga˙ ΩåΩvato

'stu nau

sakhe tad brühi gandharva yußmabhyo yad bhayaµ tyajet [1.158.55]

172 kåryavanto g®hån etya Ωatruto nårha∫åµ vayam

pratig®h∫îma tad viddhi etan na˙ ΩåΩvataµ vratam

[2.19.50]

173 na cåkåma˙ Ωakuninå devitåhaµ na cen måµ dh®ß∫ur åhvayitå

sabhåyåm

åhuto 'haµ na nivarte kadåcit tad åhitaµ ΩåΩvataµ vai vratam me

[2.52.16]

174 pråpya pu∫ya-k®tåµ lokån ußitvå ΩåΩvatî˙ samå˙

Ωucînåµ Ωrîmatåµ gehe yoga-bhraß†o 'bhijåyate [6.41]

175 33. sa ΩåΩvatî samå råjan prajå dharme∫a pålayan

jaråm årchan mahå-ghoråµ nåhußo rüpa-nåΩinîm [1.70.33]

176 muhürtam iva t®ptiΩ ca bhaved bhråtur mamaiva ca

hatair etair ahatvå tu modißye ΩåΩvatî˙ samå˙ [1.139.16]

177 deva-dånava-gandharvai˙ püjitaµ ΩåΩvatî˙ samå˙

prådåd vai dhanu-ratnaµ tad akßayyau ca maheßudhî [1.216.7]

178 narakam påtitå˙ pårthå dîrgha-kålam anantakam

sukhåc ca hînå råjyåc ca vinaß†å˙ ΩåΩvatî˙ samå˙

[2.68.5]

179 tatra cotpatsyate jantur bhavatåµ tåra∫åya vai

ΩåΩvataµ sthånam åsådya modantåµ pitaro mama [1.13.28]

180 lokyaµ dharmaµ pålaya tvaµ nitya-yukta˙ samåhita˙

dharma-yuktas tato lokån pu∫yån åpsyasi ΩåΩvatån [1.57.6]

181 ta ime prasavasyårthe tava lokå˙ samåv®tå˙

prajåyasva tato lokån upabhoktåsi ΩåΩvatån [1.220.13]

182 tubhyaµ k®två namo viprå˙ sva-karma-vijitåµ gatim

gacchanti saha patnîbhi˙ sutair api ca ΩåΩvatîm [1.220.25]

183 nånå-rüpair iva k®tå su-vicitrai˙ su-bhåsvarai˙

stambhair na ca dh®tå så tu ΩåΩvatî na ca så kßarå [2.11.11]

Br-sabhå

184 evam eva manußyeßu syåc ca sarva-prajåsv api

yad apatyaµ mahå-pråjña tatra me nåsti saµΩaya˙

eßå trayî purå∫ånåm uttamånåµ ca ΩåΩvatî [1.94.61]

185 Ωukla-k®ß∫e gatî hy ete jagataΩ ΩåΩvate mate

ekayå yåty anåv®ttim anyayåvartate puna˙ [bg. 8.26]

187 apatyaµ nåma lokeßu pratiß†hå dharma-saµhitå

iti kunti vidur dhîrå˙ ΩåΩvataµ dharmam ådita˙ [1.111.23]

188 våsudevo `pi jagråha prîtiµ pårthena ΩåΩvatîm

dadau ca tasmai devendras taµ varam prîtimåµs tadå [1.225.13]

189 doßair etai˙ kula-ghnånåµ var∫a-saõkara-kårakai˙

utsådyante jåti-dharmå˙ kula-dharmåΩ ca ΩåΩvatå˙

[bg. 1.42]

190 na jåyate mriyate vå kadåcin nåyaµ bhütvå bhavitå vå na bhüya˙

ajo nitya˙ ΩåΩvato 'yaµ purå∫o na hanyate hanyamåne

Ωarîre [bg. 2.20]

191 måm upetya punar janma du˙khålayam aΩåΩvatam

nåpnuvanti mahåtmåna˙ saµsiddhiµ paramåµ gata˙ [bg. 8.15]

192 arjuna uvåca

paraµ brahma paraµ dhåma pavitraµ paramaµ bhavån

purußaµ ΩåΩvataµ divyam ådi-devam ajaµ vibhum [bg. 10.12]

193 tvam akßaraµ paramaµ veditavyaµ tvam asya viΩvasya paraµ nidhånam

tvam avyaya˙ ΩåΩvata-dharma-goptå sanåtanas tvaµ purußo mato me

[bg.

11.18]

194 brahma∫o hi pratißthåham am®tasyåvyayasya ca

ΩåΩvatasya ca dharmasya sukhasyaikåntikasya ca [bg. 14.27]

195 sarva-karmå∫y api sadå kurvå∫o mad-vyapåΩraya˙

mat-prasådåd avåpnoti ΩåΩvataµ padam avyayam [bg. 18.56]

196 tam eva Ωara∫aµ gaccha sarva-bhåvena bhårata

tat-prasådåt paråµ Ωåntiµ sthånaµ pråpsyasi ΩåΩvatam [bg.

18.62]

197 nityo nityånåµ cetanaΩ cetanånåm eko bahünåµ yo vidadhåti kåmån

tam åtma-sthaµ ye `nupaΩyati dhîrås teßåµ Ωånti˙

ΩåΩvatî netareßåm

[Ka†h 5.13]

nityo nityånåµ cetanaΩ cetanånåm eko bahünåµ yo vidadhåti kåmån

tat kåra∫aµ såõkya-yogådhigamyaµ jñåtvå devam mucyate

sarva-påΩai˙

[Ûvet 6.13]

198 226. sa v®ddha-bålam ådåya dvåravatyås tato janam

adarΩåpadi kaß†åyåµ gå∫∂îvasya paråbhavam

227. sarveßåµ caiva divyånåm astrå∫åm aprasannatåm

nåΩaµ v®ß∫i-kalatrå∫åµ prabhåvånåm anityatåm

228. d®ß†vå nirvedam åpanno vyåsa-våkya-pracodita˙

dharma-råjaµ samåsådya sannyåsaµ samarocayat [1.2.226-228]

199 anityatåµ sukha-du˙khasya buddhvå kasmåt santåpam aß†akåhaµ

bhajeyam

kiµ kuryåµ vai kiµ ca k®två na tapye tasmåt santåpaµ varjayåmy

apramatta˙ [1.84.11]

200 anityam asukhaµ lokam imaµ pråpya bhajasva måm [bg. 9.33]

201 antavanta ime dehå nityasyoktå˙ Ωarîri∫a˙

anåΩino 'prameyasya tasmåd yudhyasva bhårata [bg. 2.18]

202 na jåyate mriyate vå kadåcin nåyaµ bhütvå bhavitå vå na bhüya˙

ajo nitya˙ ΩåΩvato 'yaµ purå∫o na hanyate hanyamåne

Ωarîre [bg. 2.20]

203 vedåvinåΩinaµ nityaµ ya enam ajam avyayam

kathaµ sa purußa˙ pårtha kaµ ghåtayati hanti kam [bg. 2.21]

204 acchedyo 'yam adåhyo 'yam akledyo 'Ωoßya eva ca

nitya˙ sarva-gata˙ sthånur acalo 'yam sanåtana˙ [bg. 2.24]

205 cåtur-var∫yaµ mayå s®ß†aµ gu∫a-karma-vibhågaΩa˙

[4.13]

206 indra uvåca

na saõkîryeta dharmo 'yaµ p®thivyåµ p®thivî-pate

taµ påhi dharmo hi dh®ta˙ k®tsnaµ dhårayate jagat [1.57.5]

207 anarthåcaritaµ tåta para-sva-sp®ha∫am bh®Ωam

sva-santuß†a˙ sva-dharma-stho ya˙ sa vai sukham edhate [2.50.6]

208 tvayådya råjånvayayå måm anåd®tya yat k®ta˙

puµså saha samåyogo na sa dharmopaghåtaka˙

kßatriyasya hi gåndharvo vivåha˙ Ωreß†ha ucyate

sa-kåmåyå˙ sa-kåmena nirmantro rahasi sm®ta˙ [1.67.25-26]

209 vartamånaµ hi dharme sve sarva-dharma-vidåµ varam [1.94.6]

210 åsåµ prajånåµ paripålanena

svaµ kßatra-dharmaµ paripålayåmi [1.3.183]

211 cåtur-var∫yaµ sva-dharma-sthaµ sa k®två paryarakßata

dharmato dharma-vid råjå dharmo vigrahavån iva [1.45.7]

212 sad®Ωaµ ceß†ate svasyå˙ prak®ter jñånavån api

prak®tiµ yånti bhütåni nigraha˙ kiµ karißyati [bg. 3.33]

213 indriyasyendriyasyårthe råga-dveßau vyavasthitau

tayor na vaΩam ågacchet tau hy asya paripanthinau [bg. 3.34]

214 Ωreyån sva-dharmo vigu∫a˙ para-dharmåt sv-anuß†hitåt

sva-dharme nidhanaµ Ωreya˙ para-dharmo bhayåvaha˙ [bg 3.35]

215 na tad asti p®thivyåµ vå divi deveßu vå puna˙

sattvaµ prak®ti-jair muktaµ yad ebhi˙ syåt tribhir gu∫ai˙

[18.40]

bråhma∫a-kßtratriya-viΩåµ Ωüdrå∫åµ ca parantapa

karmå∫i pravibhaktåni sva-bhåva-prabhavair gu∫ai˙ [18.41]

Ωamo damas tapa˙ Ωaucaµ kßåntir årjavam eva ca

jñånaµ vijñånam åstikyaµ brahma-karma sva-bhåva-jam [18.42]

Ωauryaµ tejo dh®tir dåkßyaµ yuddhe cåpy apalåyanam

dånam îΩvara-bhåvaΩ ca kßåtraµ karma svabhåva-jam [18.43]

k®ßi-go-rakßya-vå∫ijyaµ vaiΩya-karma svabhåva-jam

paricaryåtmakaµ karma Ωüdrasyåpi svabhåva-jam [18.44]

sve sve karma∫y abhirata˙ saµsiddhiµ labhate nara˙

sva-karma-nirata˙ siddhiµ yathå vindati tac ch®nu [18.45]

yata˙ prav®ttir bhütånåµ yena sarvam idaµ tatam

sva-karma∫å tam abhyarcya siddhiµ vindati månava˙ [18.46]

Ωreyån sva-dharmo vigu∫a˙ para-dharmåt sv-anuß†hitåt

sva-bhåva-niyataµ karma kurvan nåpnoti kilbißam [18.47]

saha-jaµ karma kaunteya sa-doßam api na tyajet

sarvårambhå hi doße∫a dhümenågnir ivåv®tå˙ [18.48]

yad ahaõkåram åΩritya na yotsya iti manyase

mithyaißa vyavasåyas te prak®tis tvåµ niyokßyati [18.59]

sva-bhåva-jena kaunteya nibaddha˙ svena karma∫å

kartuµ necchasi yan mohåt karißyasy avaΩo 'pi tat [18.60]

216 13. tata˙ katipayåhasya jaratkårur mahå-tapå˙

utsaõge 'syå˙ Ωira˙ k®två sußvåpa parikhinna-vat

14. tasmiµΩ ca supte viprendre savitåstam iyåd girim

ahna˙ parikßaye brahmaµs ata˙ såcintayat tadå

våsuker bhaginî bhîtå dharma-lopån manasvinî

15. kiµ nu me suk®taµ bhüyåd bhartur utthåpanaµ na vå

du˙kha-Ωîlo hi dharmåtmå kathaµ nåsyåparådhnuyåm

16. kopo vå dharma-Ωîlasya dharma-lopo 'thavå puna˙

dharma-lopo garîyån vai syåd atrety akaron mana˙

17. utthåpayißye yady enaµ dhruvaµ kopaµ karißyati

dharma-lopo bhaved asya sandhyåtikrama∫e dhruvam [1.43.13-17]

217 nåvamånåt k®tavatî tavåhaµ pratibodhanam

dharma-lopo na te vipra syåd ity etat k®taµ mayå [1.43.26]

218 bahu-måyå-samåkîr∫o nånå-doßa-samåkula˙

lupta-dharma-kriyåcåro ghora˙ kålo bhavißyati

gaccha tvaµ tyågam åsthåya yuktå vasa tapo-vane

må drakßyasi kulasyåsya ghoraµ saõkßayam åtmana˙ [1.119.7-8]

219 8. bråhma∫asya pramattasya havir dhvåõkßair vilupyate

Ωårdülasya guhåµ Ωunyåµ nîca˙ kroß†åbhimarΩati

9. bråhma∫a-sve h®te corair dharmårthe ca vilopite

rorüyamå∫e ca mayi kriyatåm astra-dhåra∫am [1.205.8-9]

220 26. tad idaµ draupadî-hetor anyonyasya pravåsanam

k®taµ vas tatra dharmårtham atra dharmo na dußyati

27. paritrå∫aµ ca kartavyam årtånåµ p®thu-locana

k®två mama paritrå∫aµ tava dharmo na lupyate

28. yadi våpy asya dharmasya sükßmo 'pi syåd vyatikrama˙

sa ca te dharma eva syåd dattvå prå∫ån mamårjuna [1.206.26-28]

221 krodho hi dharmaµ harati yatînåµ du˙kha-sañcitam

tato dharma-vihînånåµ gatir iß†å na vidyate [1.38.8]

222 årßaµ dharmaµ bruvå∫o 'haµ devayåni yathå tvayå

Ωapto nårho 'smi Ωåpasya kåmato 'dya na dharmata˙ [1.72.18]

223 draupady uvåca

lobho dharmasya nåΩåya bhagavan nåham utsahe

anarhå varam ådåtuµ t®tîyaµ råja-sattama [2.63.34]

224 atha dharmopaghåtåd dhi mana˙ samupatapyate

yo 'någasi pras®jati kßatriyo 'pi na saµΩaya˙ [2.20.3]

225 catvåry åhur nara-Ωreß†hå vyasanåni mahîkßitåm

m®gayåm pånam akßåµΩ ca gråmye caivåtisaktatåm

eteßu hi nara˙ sakto dharmam uts®jya vartate

tathå-yuktena ca k®tåµ kriyåµ loko na manyate [2.61.20-21]

226 kula-kßaye pra∫aΩyanti kula-dharmå˙ sanåtanå˙

dharme naß†e kulaµ k®tsnam adharmo 'bhibhavaty uta [bg. 1.39]

227 yadå yadå hi dharmasya glånir bhavati bhårata

abhyutthånam adharmasya tadåtmånaµ s®jåmy aham

paritrå∫åya sådhünåµ vinåΩåya ca dußk®tåm

dharma-saµsthåpanårthåya sambhavåmi yuge yuge [bg. 4.7,8]

228 yayå dharmam adharmaµ ca kåryaµ cåkåryam eva ca

ayathåvat prajånåti buddhi˙ så pårtha råjasî

adharmaµ dharmam iti yå manyate tamasåv®tå

sarvårthån viparîtåµΩ ca buddhi˙ så pårtha tåmasî [bg. 18.31-32]

229 prav®ttiµ ca niv®ttiµ ca kåryåkårye bhayåbhaye

bandhaµ mokßaµ ca yå vetti buddhi˙ så pårtha såttvikî [bg. 18.30]

230 Ωarmiß†hovåca

adharmåt tråhi måµ råjan dharmaµ ca pratipådaya

tvatto `patyavatî loke careyaµ dharmam uttamam [1.77.21]

231 devayåny uvåca: adharme∫a jito dharma˙…

dharma-jña iti vikhyåta eßa råjå bh®güdvaha

atikråntaΩ ca maryådåµ kåvyaitat kathayåmi te [1.78.27,29]

232 anupraveΩe råjñas tu vana-våso bhaven mama

adharmo vå mahån astu vane vå mara∫aµ mama

Ωarîrasyåpi nåΩena dharma eva viΩißyate [1.205.17]

233 vedaiΩ caturbhi˙ samitåµ vyåsasyådbhuta-karma∫a˙

saµhitåµ Ωrotum icchåmo dharmyåµ påpa-bhayåpahåm [1.1.19]

234 nådharmaΩ carito råjan sadya˙ phalati gaur iva

putreßu vå napt®ßu vå na ced åtmani paΩyati

phalaty eva dhruvaµ påpaµ guru-bhuktam ivodare [1.75.2]

235 yayåtir uvåca

adharmo na sp®Ωed evaµ mahån måm iha bhårgava

var∫a-saõkara-jo brahmann iti tvåµ prav®∫omy aham [1.76.31]

236 Ωukra uvåca

adharmåt tvåµ vimuñcåmi varayasva yathepsitam

asmin vivåhe må glåsîr ahaµ påpaµ nudåmi te [1.76.32]

237 1.15.6 aprameyam anådh®ßyam adharma-bahulair janai˙

238 52. prajånåm anna-kåmånåm anyonya-paribhakßa∫åt

adharmas tatra sañjåta˙ sarva-bhüta-vinåΩana˙

53. tasyåpi nir®tir bhåryå nair®tå yena råkßaså˙

ghorås tasyås traya˙ putrå˙ påpa-karma-ratå˙ sadå

bhayo mahå-bhayaΩ caiva m®tyur bhütåntakas tathå [1.60.52-53]

239 nåbhavan dasyava˙ kecin nådharma-rucayo janå˙

pradeΩeßv api råß†rå∫åµ k®tam yugam avartata [1.102.5]

240 dhårmikaΩ ca kurü∫åµ sa bhavißyati na saµΩaya˙

dattasyåpi ca dharme∫a nådharme raµsyate mana˙ [1.113.41]

241 yudhiß†hira uvåca

sükßmo dharmo mahå-råja nåsya vidmo vayaµ gatim

pürveßåm ånupürvye∫a yåtaµ vartmånuyåmahe

na me våg an®taµ pråha nådharme dhîyate mati˙ [1.187.28-29]

242 nåyaµ bibhety upakroΩåd adharmåd vå purocana˙ [1.134.21]

243 loka-veda-viruddhaµ tvaµ nådharmaµ dhårmika˙ Ωuci˙

kartum arhasi kaunteya kasmåt te buddhir îd®Ωî [1.187.27]

244 upaprekßa∫a-jo 'dharma˙ su-mahån syån mahî-pate˙

yady asya rudato dvåri na karomy adya rakßa∫am [1.205.14]

245 samyak sad-dharma-mülå hi vyasane Ωåntir uttamå

adharmottaratå nåma k®tsnaµ vyåpådayej jagat [1.33.20]

246 dharma-kßetre kuru-kßetre samavetå˙ yuyutsava˙

måmakå˙ på∫∂avåΩ caiva kim akurvata sañjaya [bg 1.1]

247 kula-kßaye pra∫aΩyanti kula-dharmå˙ sanåtanå˙

dharme naß†e kulaµ k®tsnam adharmo 'bhibhavaty uta [bg. 1.39]

248 adharmåbhibhavåt k®ß∫a pradußyanti kula-striya˙

strîßu duß†åsu vårß∫eya jåyate var∫a-saõkara˙ [bg. 1.40]

249 saõkaro narakåyaiva kula-ghnånåµ kulasya ca

patanti pitaro hy eßåµ lupta-pi∫∂odaka-kriyå˙ [bg. 1.41]

250 doßair etai˙ kula-ghnånåµ var∫a-saõkara-kårakai˙

utsådyante jåti-dharmå˙ kula-dharmåΩ ca ΩåΩvatå˙

[bg. 1.42]

251 utsanna-kula-dharmå∫åµ manußyå∫åµ janårdana

narake niyataµ våso bhavatîty anuΩußruma [bg. 1.43]

252 sarvathå vartamånasya råjño hy asmad-vidhai˙ sadå

kßantavyaµ putra dharmo hi hato hanti na saµΩaya˙ [1.37.22]

253 indra uvåca

na saõkîryeta dharmo 'yaµ p®thivyåµ p®thivî-pate

taµ påhi dharmo hi dh®ta˙ k®tsnaµ dhårayate jagat [1.57.5]

254 sva-dharmam api cåvekßya na vikampitum arhasi

dharmyåd dhi yuddhåc chreyo 'nyat kßatriyasya na vidyate [bg. 2.31]

255 atha cet tvam imaµ dharmyaµ saõgråmaµ na karißyasi

tata˙ sva-dharmaµ kîrtiµ ca hitvå påpam avåpsyasi [bg. 2.33]

256 nehåbhikrama-nåΩo 'sti pratyavåyo na vidyate

sv-alpam apy asya dharmasya tråyate mahato bhayåt [bg. 2.40]

257 Ωreyån sva-dharmo vigu∫a˙ para-dharmåt sv-anuß†hitåt

sva-dharme nidhanaµ Ωreya˙ para-dharmo bhayåvaha˙ [bg 3.35]

258 yadå yadå hi dharmasya glånir bhavati bhårata

abhyutthånam adharmasya tadåtmånaµ s®jåmy aham

paritrå∫åya sådhünåµ vinåΩåya ca dußk®tåm

dharma-saµsthåpanårthåya sambhavåmi yuge yuge [bg. 4.7,8]

259 indra uvåca

…taµ påhi dharmo hi dh®ta˙ k®tsnaµ dhårayate jagat [1.57.5]

260 …dharmo hi hato hanti na saµΩaya˙ [1.37.22]

261 dharmaµ tu såkßåd bhagavat-pranîtaµ… [sBh 6.3.19]

262 tvam avyaya˙ ΩåΩvata-dharma-goptå [bg. 11.18]

263 brahma∫o hi pratißthåham am®tasyåvyayasya ca

ΩåΩvatasya ca dharmasya sukhasyaikåntikasya ca [bg. 14.27]

264 balaµ balavatåµ cåhaµ kåma-råga-vivarjitam

dharmåviruddho bhüteßu kåmo 'smi bharatarßabha [bg. 7.11]

265 Ωrî-bhagavån uvåca

idaµ tu te guhyatamaµ pravakßyåmy anasüyave

jñånaµ vijñåna-sahitaµ yaj jñåtvå mokßyase 'Ωubhåt [bg. 9.1]

råja-vidyå råja-guhyaµ pavitram idam uttamam

pratyakßåvagamaµ dharmyaµ su-sukhaµ kartum avyayam [bg. 9.2]

aΩraddadhånå˙ purußå dharmasyåsya parantapa

apråpya måµ nivartante m®tyu-saµsåra-vartmani [bg. 9.3]

266 nehåbhikrama-nåΩo 'sti pratyavåyo na vidyate

sv-alpam apy asya dharmasya tråyate mahato bhayåt [bg. 2.40]

267 trai-vidyå måµ soma-på˙ püta-påpå yajñair iß†vå svar-gatiµ

prårthayante

te pu∫yam åsådya surendra-lokam aΩnanti divyån divi deva-bhogån [bg.

9.20]

te taµ bhuktvå svarga-lokaµ viΩålaµ kßî∫e pu∫ye martya-lokaµ

viΩ

anti

evaµ trayî-dharmam anuprapannå gatågataµ kåma-kåmå labhante [bg. 9.21]

268 api cet su-duråcåro bhajate måm ananya-bhåk

sådhur eva sa mantavya˙ samyag vyavasito hi sa˙

kßipraµ bhavati dharmåtmå ΩaΩvac-chåntiµ nigacchati

kaunteya pratijånîhi na me bhakta˙ pra∫aΩyati [bg. 9.30-31]

269 tvam akßaraµ paramaµ veditavyaµ tvam asya viΩvasya paraµ nidhånam

tvam avyaya˙ ΩåΩvata-dharma-goptå sanåtanas tvaµ purußo mato me

[bg.

11.18]

270 ye tu dharmåm®tam idaµ yathoktaµ paryupåsate

Ωraddadhånå mat-paramå bhaktås te 'tîva me priyå˙ [bg. 12.20]

271 sarva-dharmån parityajya måm ekaµ Ωara∫aµ vraja

ahaµ tvåm sarva-påpebhyo mokßayißyåmi må Ωuca˙ [bg. 18.66]

272 adhyeßyate ca ya imaµ dharmyaµ saµvådam åvayo˙

jñåna-yajñena tenåham iß†a˙ syåm iti me mati˙ [bg. 18.70]

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