Relevance of Ethics of Mahabharat To Present Day

G.
Sireesh 254
Asia Pacific Journal of Social Sciences, Vol.IV(2), July-Dec 2012, pp.254-270
ISSN 0975 5942
Vol.IV(2), July-December 2012, pp.254-270
Visit: http://www.isaps-india.org/APJSS/index.htm
International Society for Asia-Pacific Studies (ISAPS), www.isaps-india.org
The Relevance of Ethics of Mahabharata to the Present
Day Society
G. Sireesha
Assistant Professor, Department of Sankrit, S.V. University, Tirupati AP
Email: sirisha_gundlapalli@yahoo.com
Abstract
The Mahabharatha, which was written by Vedavyasa Maharshi, is
said to be the unparalleled Indian classic.
The Mahabaratha spoke well about the importance of Dharma,
Artha, Kama and Moksha. No other text in this world has discussed about
them to that level. The knowledge of it will come to our rescue as we won
to getting about how important it is to lead a truthful life and be a honest
human being. Youth play a prominent role in the development of our
nation unfortunately they consider Mahabaratha as a text meant for old
people. If they realize the truth in it and practice the important principles
of it, they will transform themselves into good human beings and become
they useful to the nation. This epic emphasizes truthfulness as one of the
fundamental essentials of moral life. All morals like self-control,
forbearance, tolerance and nobility are nothing but the different forms of
truth.
Mahabaratha stresses the need for contentment in the case of a
man. There are characters like Dhuryodhana and others who suffer a lot
due to lack of contentment. Bhagavath Gita, another classic and very
much part and parcel of Mahabaratha, is also of great importance. It is
the treasure of knowledge not a text. Lord Krishna taught many important
things about of duty to Arjuna. The content of the text is very much
relevant to the students of modern time. It teaches students how to attain
mastery over five senses.
After discussing the afore said things with great care, the paper
entitled The Relevance of Ethics of Mahabharata to the present day
Society explains the importance of the following principle that constitute
the ethics.
Keywords: Truth, Non-violence, Self-control, Contentment, Forgiveness,
Agreeable speech, Good behaviour, Regard for elders, Hospitality of
guests, Endeavour, Protecting a supplicant and Sense of sacrifice.
G. Sireesh 255
Introduction
The Mahabharata is the well known epic composed by
Vyasa. It is the largest poem know to literary history containing one
lakh stanzas. The principles of Dharma which preaches are unique
and relevant to all times. It portrays both good and bad qualities and
illustrates how people practicing virtues attain higher goals whereas
people of vices and who succumb to weaknesses fall in life. Thus it
earned a prominent place among the Dharmasastras. It deals with
matters on every topic under the Sun
Yadihasti tadanyatra Yannehastina tat Kwachit
Mahabharata 1-62-53
Besides the main theme, the epic contains narratives, and accounts
didactic and ethical in spirit.
The value and importance of Mahabharata are heightened by
Bhagavadgita which is included in Bhishmaparva Herein are
discussed three ways namely karma, bhakti and jnana which lead a
man to perfection. Great emphasis is laid on the need to perform
ones duty irrespective of the circumstances (Bhagavadgita-3.5)
whichever way one takes up, one is required to follow the ethical
principles, which are capable of perfecting a man. In this way,
Mahabharata is a precious treasure of ethics.
Yatha Samudro Bhagavan atha Cha himavangirihi Vyata
vubhau rathnainidhee tatha bharatamucchate.
Mahabharata -1-56.27
These ethical principles are called neeti in Mahabharata and
it stands for politics as well as ethics. The knowledge of neetisastra
is essential for the realization of thrivarga, triple ends of life
consisting of dharma, artha and kama ultimately to moksha
salvation.
1
The study of it is necessary for everybody in general and
for a king is particular because a king having its knowledge achieves
success, defeats his enemies, rules properly and earns glory.
2
In
Mahabharata neeti is said to belong to all the three aspects Law,
Religion and Ethics. Aachara or sadachara meaning conduct and
good conduct can be taken to stand for ethics. Aachara is a
G. Sireesh 256
characteristic or sign (Lakshna) of dharma.
3
It is also the foundation
of the later. According to Udhyogaparva, dharma results from
Aachara.
4
In the Mahabharata Dharma and Aachara are considered
to be mutually complementary and interdependent
5
. Only Manu tries
to differentiate the two.
5
The word dharma has a comprehensive connotation. The
vedic literature, it is used in the sense of law and custom. But in
Mahabharata it is used in different senses. When the word dharma
is used with reference to a person, it means duty, like Rajadharma,
prajadharma and mitradharma. In the usages like Desadharma,
kuladharma, jatidharma, varnadharma and ashramadharma it stands
for the code of conduct. When it is spoken with Thrivarga it denotes
virtue and righteousness. In this way even if it is used in different
meanings in different contexts, it always imposes certain limitations
on human conduct. Ethics also does the same. V.S. Sukthankar
opines that it has as its basis, a belief in the conservation of moral
values and it presupposes an eternal moral order.
6
Various modern scholars also tried to interpret the word
dharma in its proper perspective. For example Balagangadhar Tilak
says that it implies the path leading to next worldly
happinessethics may be given the name dharma.
7
E.W.Hopkins
says that it means ethical good wage and implies in itself a code of
conduct to avoid all crimes, murders, adultery, theft, etc to avoid no
less spiritual sins, arrogance, envy, zealously, and all injury to
others.
8
In the words of J.S. Meckenzie the term Dharma covers not
only conduct but the whole conglomeration of forms of conduct that
were settled or established.
9
Dr.Bhagavan Das thinks it is to be an
ethico-religious conception which includes religion, rites, piety
specific property, function etc but above all the duty, incumbent on
man.is the situation he may be is
10
. Further observes Dharma is
characteristic property, scientifically; duty, morally and legally;
religion with all its proper implications, psychologically and
spiritually; and righteousness and law generally but duty above all.
11
Dr.Radha Krishnan rightly points out Dharma is the stable
condition, capable of giving perfect satisfaction to man and of
helping him is the attainment of happiness and salvation. Its end,
according to him, is the welfare of all creation
12
P.V.Kane interprets
it as the mode of life or a code of conduct
13
Further Dr.V.Raghavan
observes the scope of the concept of Dharma is universal and
G. Sireesh 257
comprehends even the personal habits of hygiene, details of
courteous behaviour and moral endowments, duties of kinds and the
administration of justice and the seeking of the summum bonum,
spiritual realization.
14
G.H.Mees elaborates the scope of Dharma is a
more appropriate way it is the fundamental motive force in the life
of man as a social being it is the underlying motive principle in the
social evolution of humanity towards the manifestation and
demonstration of the soul, or in other words, of the basic omens of
man kind.
15
It signified Vedi Ruta, the ethical duty, virtue, good
works, religious duty and justice, the ideal, the God or the absolute
truth, divine justice, convention, a code of customs and traditions,
common law, international or inter-tribal law and a compromise
between the actual and the ideal condition.
16
V.S.Sukthankar,
however, explains it as law,justice, duty, culture and what not.
The above interpretations only highlight the enthusiasm of
scholars to enlarge the wider significance of the word Dharma and
its impact on the Indian society. In one way of the other it forms
vital principle which guides the destiny of the mankind.
Mahabharata itself gives us a more convene definition of the word
dharma. It says that which bears (maintains) society (people), by
establishing order any society of it is to progress in the right
direction, discipline and certain rules to guide that discipline are
necessary. The concept of dharma meets this fundamental
requirement, by preserving definite principles of morality, for
improving the general behaviour of man.
The Mahabharata was a response to an age of decline of
transition when society was falling a crises of values and entering
into the age of the kaliyuga. So the sage Vyasa thought that he
should restore order and stability in the society and for this he should
not only describe events but also preach a set of values and an
ideology conductive for this purpose. Krishna appears like a god, a
symbol of moral life which is rooted in the sustenance of the world
order. The message of the sage is that man has a choice between two
kinds of life but it is a life in persuit of right, which alone secures
immortality. It is a violation of Dharma which leads of disorder and
this violation is sooner or later bound to disrupt social harmony. The
main concern of Vyasa is the establishment of righteousness but this
depends on individual happiness and security on the one hand, and
stability of the social order on the other. Politics is important
G. Sireesh 258
because without it, righteousness is not possible. In its absence
society would be a conflict of wills and anarchy would ensue which
must be avoided under all circumstances.
So Mahabharata preaches elaborately the ethics which ensure
social order and harmony in the society. In brief the following
principles constitute the ethics according to the epic. 1. Truth
(satya), 2. Non-violence (Ahimsa), 3. Self-control (Dhama),
4.Contentment (Samtrupthi), 5. Forgiveness (Kshama), 6. Agreeable
speech (Madhuravachana), 7. Good behaviour (Seela), 8. Regard for
elders (vruddhasevanam), 9. Hospitality of guests (Atithiseva), 10.
Endeavour (Udhyoga), 11. Protecting a supplicant
(Saranagataraksha) and 12. Sense of sacrifice (Thyaga).
Satya (Truth): The epic emphasizes truthfulness as one of the
fundamental essentials of moral life. It is the highest duty and there
is nothing higher than this.
17
It is at the basis of everything and leads
to prosperity
18
. Its importance lies in the belief that it purifies the
mind.
19
One should win over untruth by truth.
20
In Santiparva
Yudhisthira requests Bhishma to explain to him, the nature and
importance of truth. In his reply to this request of Yudhisthira,
Bhishma gives a detailed account of truth. He explains that truth is
the same for all the Varnas and it is eternal. Truth alone constitutes
forever the Dharma of the virtuous person. It is also penance and
yoga. It is the eternal Brahman. Truth is also stated to be the best
kind of Yajna. All things eliminate in truth.
21
Truth should not be
allowed to decline. Truth is superior to thousand horse-sacrifices
(Santiparvan 156, 20-26). This discourse of Bhishma on satya
emphasizes the eternal and unchanging character of truth. All moral
values like self-control, forbearance, tolerance, nobility etc. are said
to be only various forms of aspects of truth. By declaring truth to be
superior even to a thousand horse sacrifices, Bhishma is only
emphasizing of the greatness moral and spiritual value that truth
symbolizes. Truth its preferable to under all circumstances
22
.
Ahimsa (Non-Violence): According to the epic Ahimsa meant the
practice of love, which consisted is not hunting others by thought,
word or act (Manasa, Vacha, Karmana). Having good feelings for
others also came under its connotation. The Mahabharata
emphasizes it at several places.
23
G. Sireesh 259
Dama (Self-Control): This is of sensory organ emphasized in the
epic in detail. Bhagavadgita, a section of Mahabharata discussion a
lorger this moral virtue. Here Krishna tells Arjuna that the sensor
organs should be completely checked.
24
Even attachment towards
their objects should be shumed. One who controls his acts and thinks
of the sensory objects is a hypocrite and one having control in every
respect, deserves praise.
25
While discussing the characteristics of
sthitaprajna and Gunateeta, the ideal man of the Bhagavadgita, this
moral quality of Dama has always been emphasized.
26
One should
draw in the sense organs from their objects like a tortoise that draws
in its limbs.
27
Vidura compares the human body with a chariot
(Ratha), the living principle (Sattva) with its charioteer, the sensory
organs with horses and intelligence (Buddhi) with the reins. One,
who does not control these horses cannot be face from the bondage
of birth and death.
28
Bhishma enlightens Yudhistrara how Dama its conducive to
the human welfare. It is the foremost way to Dharma self control is
superior even to charity, sacrifice and the study of the Vedas. One
who possesses self control is happy in this world as well as in the
next world and also acquires great Dharma. He sleeps happily, and
also wakes up happily. He moves around happily and his mind in
full of delight. On the contrary, a man who lacks self restraint
undergoes constant suffering and also many other misfortunes due to
his own defects. Self control is said to be the best vow for all the
four aasramas. The things that contribute for self control are
forbearance, courage, non-violence, equanimity, truth, straight
forwardness, conquest of senses, keenness, softness, modestry,
absence of fickleness, contentment, sweet tongue, absence of
jealousy, respect to elders and also pity towards all beings.
29
Bhishma further explains the merits of self-control. A man
possessing self-control does not indulge in ridicule of others, and
overcomed passion, anger an others humiliation. He is like the sea
unperturbed and never self complacement. A self controlled person
being from all worldly desires attains salvation. He is friendly
towards all beings, possesses good character and self-knowledge. He
is respected in the society and wins the appreciation of all. He has
nothing to fear from all beings, and even all beings have no fear from
him. One who has achieved self-control need not go to the forest and
one who has no self-control has also no use of the forest.
30
The
G. Sireesh 260
praise of self-control (Dama) by Bhishma is very significant since
self-control has been established as the very sine quanon of all
religious, spiritual and moral life. A man of self control is a man,
man of moral discipline.
Samtrupthi (Contentment): Mahabharata stresses the need for
contentment on part of a man. The characters like Duryodhana,
Sakuni, etc suffer due to lack of contentment whereas Yudhisthira
and others inspite of so many insults feel contentment with five
villages, though are legally eligible for half of the kingdom. The
sage Vyasa beautifully says that contentment alone makes people
happy and those who run after money and other worldly pleasures
world never be happy:-
Santoshamruta Truptanam Yutsukham Santacheta Sam
Kutaha Tat Dhanalubdhanam itachetascha dhavanam
Mahabharata
One should indulge inactions which are not opposed to Dharma.
Even of an individual enjoys all wordly happiness for several
thousand years, he could not get satisfaction. The more, one enjoys,
his desires only multifly but never gets satisfied.
31
The real happiness lies only in the cessation of desires. A
man of wisdom never runs after the objects of enjoyment whereas a
foolish man is immersed in thousands of sorrows and thousands of
fears daily -
Sokasthanasathasrani bhayasthana satani cha
Divase divase mudhamavisanti na panditam
Greed or avarice is the role cause of sin and unrighteous conduct and
intense sorrow. Greed is the source of all fraud and leads sinful
conduct. It is the source of passion, anger infatuation, delusion,
pride and ego. It is the source of all vices and all evils. People of
virtuous conduct and contentment are not tempted by things and
practice self-restraint and discharge all obligations in a spirit of
equanimity thus contentment is a moral value and leads to happiness.
G. Sireesh 261
Kshama (Forgiveness): This quality especially in persons possessing
power is praise worthy.
32
Only deserving persons should be forgiven
and never the wicked ones. Forgivener should be accompanied by
discrimination. In Mahabharata, Yudhisthira a symbol of Kshama
speaks highly of kshaa. According to him, everybody should have
this virtue because victory favour him who is possessed of kshama.
He says forgiveness is Dharma, sacrifice (Yajna) the Vedas,
knowledge, the Brahman, truth (Satya), penance (Tapas) and purity
(Saucha). The universe is held together because of forgiveness. He
is indeed a wise man, who forgives even those, who insult, rebuke
feat him. One possessed of kshama attains Brahman. He receives
honour here and acquires a state of blessedness hereafter. Hence it is
the highest virtue and a moral value.
33
Madhuravachana (Argreeable Speech): Man should always speak
truth and indulge in talk which is agreeable. He should not speak
truth which are harsh. In such situations maintaining silence is
preferable. This is the ancient practice
Satyamvadet priyam vadet na vadet satyamapriyam
Priyam cha nanrutam bruyat yeshadhamaha sanatanaha -
Mahabharata
This is one of the virtues of Indian culture, agreeable speech
does not mean speaking untruths, speaking truth is considered as one
of the moral values of Indian culture. Both bitter truths and untruths
are not welcome. Bhatruhari praises the agreeable speech as the real
decoration of man -
Vanyeka Samalankartoti purusham ya samskruta dharyate
Ksheeyantekhila bhushanani satatam
vagbhushanambhushanam
34
Mahabharata emphasizes the merits of agreeable speech. It
says that just like the rice without adding other ingredients like
pulses cannot be delicious even the charity without agreeable speech
cannot please people-
Daanamevahi Sarvatra Santvenaabhijalpitam
G. Sireesh 262
Na Preenayati Bhutani Nirvyanjya Ranam
35
If a person indulges in take which is agreeable, auspicious
and enchanting, there is no other instrument which is more attractive
than thus
Sutkrutasya hi Santvasya Slakshnasya Madhurasya Cha
Samyaga Sevyamanasya Tulyam Jatuna Vidhate
36
The epic ordains that ones speech should not hurt the feelings
of others. If one hurts the other person through his, he is the most
pamper (Daridra). It is not considered as auspicious to see even his
face
Aruntudam Purusham Veekshnavacham Vaakkantakashi
Vitudantam manushyan
Vidyada lakshmi Katamanjanaanam mukhe nibaddam
nirbhrutimvahantam
37
A man who wants to prosper in this world should not indulge
in harsh speech even for a while compassion and corowality for all
beings, charity and speaking agreeably with all except these three
there is no other enchanting mantras in all three world.
38
Agreeable speech helps one to be respectable. Even while
making a gift, one should utter sweet words. The fact that one
chapter namely Santiparva 84 has bear devoted to it, showing clearly
how much importance the epic given to it.
Seela (Good Behaviour): It consists of abstention from animosity
(Adroha) is thought, word and deed, compassion (Anugraha) and
donation (Daana).
39
The importance of seela lies in the belief that
Dharma, Satya (Aruth) and Vrutta (conduct) are dependent upon it -
Dharmaha satyam tatha vruttam balam chaiva tathapyaham
Seela mula mahaprajna Sadanastrat yatra samsayaha.
Mahabharata -
12-124.62
G. Sireesh 263
This is illustrated in the legend of Prahlada who was deprived
of all the moral virtues, because he gave away his Seela to Indra in
the guise of a Brahmana-Mahabharata-12-124. In Mahabharata
Dhrutarasthra stresses the importance of Seela for becoming
successful in life.
Nahi Kinchidasadyam Vai loke Seelavrutam bhavet
Mahabharata-124.16
Bhathruhari rightly holds it as the best orgnament
Seelam Parambhushanam Neetisataka - 83
Not having animosity, always speaking truth and having no
malice are considered to be the best paths of good conduct of a
person.
40
Dharma, truth, good conduct, strength and wealth all these
depend on character. Character is the basis for all these. The sage
Vyasa enlightens how character is maintained in the world. Not
harming any body in word, deed and mind, having compassion on all
beings and donating to others depending upon ones own capacity all
constitute character.
41
Even if a characterless person attains the glory, he would not
be able to retain it for a long time and basis it totally.
42
Vruddasevanam (Regard for Elders): One should respect ones own
mother, father and preceptor and it is an important duty of everyone.
By disregarding these persons one is called the greatest sinmen
(Santiparva 108.30). The epic says that their worship helps one in
gaining fame here and the desired lokas, hereafter these three should
not be killed even if they are harmful.
The Mahabharata is in favour of respecting all elders, because
their insult rains even the powerful kings (Mahabharata-3-22). Two
whole chapters namely Santi-chapter, and Anusasanaparva 108.31
are devoted to their topic showing the importance it attacks to this
moral value. If one looks after father and mother satisfactorily, his
G. Sireesh 264
glory and Dharma would last long. The parents should be
worshipped as the very gods itself and render service to them.
Bhishma has stressed that one should follow the orders of
mother, father and elders whether they are according to Dharma or
not. If one does this, he earns a lot of fame. He further states that
one who is committed to implement the orders of mother, father and
elders need not do other acts of Dharma. The orders of mother, father
and elders is the only Dharma and they are alone the three worlds
three Aasramas, three Vedas and three fires.
Maatapitroh gurunam cha puja bahumatamama
Yehayukto naro lokan yasascha mahadasnute.
Yetayeva thrayo loka yeta yevasramastrayaha
Yeta yeva trayo veda yeta yeva trayognyayaha
Mahabharata 12 108.3,6
Atithiseva: Providing hospitality to guests is considered as one of
the panchamahayajnas and prescribed as a saved duty 13 - 7.12.
Dhanyam-Yasasyamayushyam svargyam vatithipujanam
Manu-III-106. Hospitality to guests is one of the basic principles of
Indian culture and it is said Sarvadevarnayo Atithithi and he is to
be treated with due respect. In which large a guest returns without
meals, ever the forefathers (mares) never partake the offerings for ten
years and more.
Even a chandalaatithi comes with a desire of meals a
gruhastha who desires progress moral always worship him. Even if
a Brahmin recite Veda with all its parts daily but does not worship a
guest his recitation of Veda becomes a waste exercise.
43
Even if an enemy happens to go to ones place, he should be
received cordially and respected.
Aravapyuchitam karyam atithyam gruhamagate-
Mahabharata 12 - 145.5
G. Sireesh 265
Udyoga (Endeavour): Mahabharata stresses the need for concrete
action on the part of man to achieve the desired results. In the world
all things can be achieved only when one endeavours systematically.
In this world in action in the beginning appears to cause
happiness but it ends only is grief. Concrete action in the beginning
causes unhappiness but ultimately only happiness. Wealth, modesty,
courage, and glory all these virtues abound in a man of endeavour
but not in a man of inaction
44
The entire Bhagavadgita commends people of commitment
for action and this is clear in the message of the Lord Krishna to
Arjuna
Even in the third chapter Krishna repeatedly praises the man
to action
Even in panchatantra of Vishnusarma endeavour is highly praised.
Krishna asks Arjuna to perform his actions which are
assigned to him by the Lord with a sense of dedication and
determination. By performing good actions alone, one would
achieve ones goals. You have only authority to perform actions but
not over the results
Karmanye vadhikarasthe ma phaleshu Kada chana
Bhagavadgita 2.47
Krishna especially advices kings to perform all actions which
are ordained by Sastra even if they are defective.
Sreuam swadharmo dhumenagnirivavrutaha.
This message of Mahabharata is much more relevant today
because many of the problems of society are the result of inaction
and easy going habit. Bhatruhari rightly observed that Aalasyam is
the great enemy present in the body of a man and there is no relative
like endeavour (Udyama) by which a person will never fail
Aalasyo hi manushyanam Sareerasto Mahanripuhu
G. Sireesh 266
Nasthyudhyama samo bandhuhu yam krutva na vaseedati.
Bhathrutruhari
Saranagata Raksha (Protecting a supplicant): It has been
prescribed as a duty for kings as well as commoners. The house
holders are specially asked to do so.
45
One who kills his supplicant, cannot attain salvation.
46
Its non-observance associates kings and princes with a great
sin like embryocide, whereas giving shelter to a brightened person
even for a moment leads to heaven Santiparva 75-34, so the
suppliants should always be protected.
The story of Sibi tells us that he cut away flesh from his body,
but did not set free the pigeon that had come to the king for shelter.
Sibi did so because he had firmly promised to cherished the
suppliants
47
Due to this virtue, he attained the Samsiddhi Santiparva 43.3.
The epic attacks so much importance to this moral virtue that it says
that one should be hospitable even towards an enemy, if the latter
asks for shelter. To illustrate this, the Mahabharata gives the story of
a hunter and a pair of pegions (Santi - 143-143).
Thyaga (Sence of Sacrifice): Much importance has been attached to
the sence of sacrifice it is one of the moral virtues of Indian culture.
In Mahabharata we see many kings sacrifice everything for the
welfare of the people, security of the country. The characters like
Bhishma, Sibi, Dharmaraja etc are great symbols of sacrifice. The
virtue of sacrifice has been rightly praised in the Upanishads also
Yesavasyamidam Sarvam yatkinchit Jagatyam jayat
Tena vyaktena bhunjeetaha ma grudhaha Kasyachid dhanam
Esavasyopanishad.
Bhagavadgita also emphasizes that one should sacrifice all
worldly desires to attain the permanent beings censation of worldly
pleasures and desires alone bestows real happiness.
G. Sireesh 267
Vedavyasa defines sacrifice as obtaining of things but not
enjoyment or gathering of wealth
48
But what has been obtained should be donated to deserving
people but not to undeserving people.
49
The epic emphatically says that without sacrifice, neither
happiness nor the ultimates goal is possible. Without sacrifice there
would not be fearlessness and by sacrificing all one obtains complete
happiness.
So one who wants real happiness should develop detachment
to worldly things like wealth, etc.
In the Santiparva, Yudhisthira requests Bhishma to enumerate
the ways to overcome difficulties and adversities. In reply Bhishma
refers to the above moral-virtues and says that those persons free
themselves from difficulties and calamities who are self controlled
(samyatatmano), who do not indulge extremely is the objects of
sense organs (Vishayan nigruhyanta) who are not proud
(Damyannacharanti), who are not jealous of others prosperity
(Parasriya na tapyante), who accommodate and accord welcome to
guests (Vaasayanyatithin), who respect and fellow their parents
(Matapitroccha vrutthim vartante), who do not commit sins (Papam
na kurvanti), who are attached to their own wives (Sveshu dareshu
vartante), who indulge in sexual intercourse only for having children
and not for the sake of enjoyment (Santanartham cha Maithunam),
who perform sacrifices (Agnihotraparaha), who speak truth
(Vadanteeha satyani), who show anger (Krodham sanniyacchanti),
who avoid sweets (Madhu), meat (Mamsa) and wine (madya), who
speak sweet words (Yesham vachascha sunruta), who do not to
others what is disagreeable to themselves and is whom the satvaguna
is predominant Santhi 110.
Conclusion
Ethics, as conceived in the Mahabharata, aims at salvation,
which consists in the purification and uplift of the individual soul for
realizing its true nature as the essence of the universal soul. The goal
of liberation is the absolute in which the liberated souls merge. At
some places, it regards the attainment of heaven (Swargaprapti) as
the final goal of human life and as the end of ethics.
G. Sireesh 268
The Mahabharata repeatedly says that one can realize the
ultimate goal by following the above mentioned moral values, by
properly performing ones or derived duties without thinking of and
caring for, the fruits derived there from. It advocates renunciation in
action and not the renunciation of action. This is described as
Nishkamakarma or as Asangakarma (detached action)
Karmanyevadhi karasthe ma phaleshu kadachana
Bhagavadgita 2.47
and it is the bedrock of ethics as conceived in the Mahabharata. It is
pertment to say that ethical systems of the different schools of Indian
philosophy also have the same end. They like the ethics of
Mahabharata emphasize the ethical discipline for the realization of
this ultimate goal. The ethics of the Mahabharata and the different
schools of Indian philosophy aim at salvation, which means freedom
from the bondage of birth and death as the ultimate goal. The
secondary aim is wordly prosperity.
In short, the ethics of Mahabharata aims at putting proper
checks and limitations on an unrestricted course of life with a view to
maintain peace and order is the society which leads to the general
welfare. It deals with the rules of mortality, necessary for the
realization of the summum
37
bonum of life. It deals with ethics of
individuals as well as the ethics of society. The attainment of
salvation is individualistic. But it is more than that for man be a
separate individual, yet his mind is united to the mind of humanity.
There is a constant interplay going on between himself and the
members of different groups. In his achievements there are elements
betraying his period, his belief or creed. The ethics as conceived in
the Mahabharata is concerned with the social as well as the
individual good. Keeping the importance of Dharma, the
Mahabharata says that it is the responsibility of the state to establish
and enforce it.
G. Sireesh 269
References
1) Sarvopajeevakam Lokasthitikrunneeti sastrakam
Dharmarthakama mulam hi smrutam mokshapyadaya taha. -
Sukraneeti I-5.
2) Sarvabheesthakaramnetisastram syatsarvasammatam
Atyavasyam nrupasyapi sa sarvesham prabhuryutaha Ibid I-12.
Kathitamtu samasena samanyam nruparasthrayoh
Neetisastram hitayalam yadvisistam nrupe smrutam Ibid III
-316
3) Aacharalakshno dharmaha sandascharitra lakshnaah
Sadhunaam cha yatha vruttamethatachara lakshnam Mahabharata
13 104 9.
4) Aacharaha phalate dharmaha Ibid 5 113.15.
5) Aacharha Paramo dharmaha Ibid I.108
6) On the meaning of the Mahabharata, V.S.Sukthankar, p.80.
7) Sri Bhagavadgeeta Rahasya, English Translation V.S.Sukthankar,
Vol.I, p.88.
8) Ethics of India, E.W. Hopkins p.92
9) Hindu Ethics, J.S. Meckenzie p.51
10) The science of social organization (or) The laws of Manu - Bhavan Das,
p.7, Vol.I.
11) On the meaning of Mahabharata, V.S.Suktankar, p.81.
12) Indian Philosophy, Vol.I, Radhakrishnan, pp.505-06.
13) History of Dharmasasthra, Dr.P.V.Kane Vol-II, Part-I, P.2
14) The Indian Heritage V.Raghavan, Introduction, p.41
15) Dharma and Society G.H.mees, Preface, p.12.
16) Ibid., p.8
17) Nasti Satyasamo dharmo na syad vidyateparam
Nahiteevrataram Kinchidanrutaa diha vidyate Mahabharata I 74
.1.05
Satyasya vachanam sadyu na syad vidyate param
Naasti satyat Paro dharmaha Mahabharata 12-341.18
18) Yato dharmaha tataha satyam sarvam satyena vardhate. Ibid
199.70.
19) Manaha satyena sudhyati Manusmruti V.109.
20) Jayet Kadayam daanena satyenaanyutavaadinam
Kshmaya Krurakarmaanamasadhum Sathunaa Jayet Mahabharata
3 -194.6
21) Satyam satsu sada dharmaha satyam dharmaha sanatanaha
Satyameva namasyeta satyam hi parama gatihi
Satyam dharmastapa yogaha satyam brahma sanatanam
Satyam yajnaha paraha proktaha sarvam satye pratisthitam.
Mahabharata 12-162.4
G. Sireesh 270
22) Nasti satyat paro dharmo nannrutat patakam param
Sthitithi satyam dharmasya tasmat satyam na lopayet Ibid-24..
23) Ahimsa paramo dharmaha sarvapranabrutamvara Mahabharata
12-162.30
Ahimsa satyavachanam sarvabhutahitam param
Ahimsa paramo dharmaha sa cha satye pratitisthataha Ibid 3-
207.74
24) Ibid 6-26.14
25) Ibid, 27-6-7
26) Ibid, 26-55,58,61
27) Ibid 12-220-2.17
28) Ibid 14-7-13.4
29) Ibid 12-154.1
30) Ibid, 154.17-37
31) Najatu kamaha kamanam upabhayena sakyate
Havisha Krushnavardmeva bhuya yevabhivardhate - Bhagavatgita
32) Nadush karamidam putrayat prabhurdhatayetparm
Slaghaneeya Yasasya cha loke prabhavatam Kshama
Mahabharata 12-11.68
33) Ibid / 3 -29 -13.4, 31-3, 36-44
34) Subhashitha thrisati 1 2 .15
35) Mahabharata 12 84.7
36) Ibid / 84-10
37) Ibid / 3 - 87-9
38) Ibid/ 1-37-11,12.
39) Ibid/ 12 24.66.
40) Ibid/ 3 207.93
41) Ibid /12-124.62 & 66
42) Ibid /12 124.69
43) Ibid /14-921
44) Ibid /12 27.39
45) Ibid /12 146.6
46) Ibid /149.18
47) Ibid /13-32.19
48) Ibid /12-26.28
49) Ibid /12-26.30

Relevance of Ethics of Mahabharat To Present Day

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