Alana Hunter

2-7-15

Asian Great Books

Prof. Thompson

Dharma

Dharma is a word that describes the act of doing the right thing depending on an individual’s perception of morality (Naravan & Jampar 58). The Mahabharata and Ramayana are both well known, lengthy, epics that serve as a great source of influence in Indian culture (Naravan & Jampar 58). Both epics demonstrate that when one goes against the steady stream of their sacred duty or dharma, punishment ensues. The characters still pursue it, eventually leading to self-destructive tendencies.

In the Ramayana, when Rama is about to kill Vali, it appears that he is about to kill someone who has never wronged him. Rama’s primary defense is “It is my primary duty to help the weak and destroy the evil wherever I see it”. Therefore, the death of Vali becomes his business in order for progression (Naravan & Jampar 57). In the Mahabharata, the events of Arjuna slaying Karna in his vulnerable state, and when Bhima “unfairly killed the righteous Kind Duryodhana,” seem to negate the goal of being virtuous. However, these events have a validation since they are the reaction to initial immoral acts. The Hindu idea of appadharma, in which one’s actions are morally right in moments of crisis, surprisingly justifies these actions since these characters are still working to pursue their duties. Ultimately, the characters are still following their moral destiny, as Dharma becomes more flexible in the pursuit of a larger purpose.

According to Ramayana, Dharma has the power that propels the world and the society as every character tries to perform his/her moral obligation and keep the natural law. Dharma is a person’s obligation and does not impose any rules since nature guides the moral duty of every creature. The period 1000BCE there was a hero Ramayana, who observed all the dharma guides in India and was perfect according to many people. He married Sita and became a ruler of Aydohya, and many people would tell their children to behave like Ramayana or Sita. The two had a son Prince Rama, who was to become the next king, but when the time for crowning came, his stepmother asked the father to Crown Prince Rama’s younger stepbrother. Rama did not oppose, as he was a keen observer of Dharma (Ramayana67). The world’s activities run smoothly because of dharma all creatures have the mandate to do what is morally right to them. The moral uprightness according to dharma differs from one person to another, as some things are either rightful or wrongful depending on the individual. “Man is an intellectual being and has a conscious mind and can decide to do the right or the wrong thing. So Karma has to follow Dharma, meaning action has to follow right action” (Ramayana 36).”Good actions produce good results; the bad action produces bad results” (Ramayana 36).

In the Ramayana, Dharma is a term that can imply to the duty or the responsibility of an individual with respect to the moral and the righteousness as held by the Society (Naravan & Jampar 56). Through dharma, people live a righteous life and perform their duties depending on their age, gender, or the position they occupy in the society. For example, In the Dunar dynasty, there was a king by the name Shibi in the family of Bharata. He observed justice and kept his promise, but the king of Dharnaraji tested his character since he vowed to protect everybody. One day a dove told the king to hide him to escape the eagle and told him to save his life. The eagle also cried and told the king to offer him the dove since he was hungry…….. The king finally passed the Dharma test of righteousness (Mahabharata 34). Individuals who obey Dharma should live a life of righteousness and avoid actions so that they will inherit eternal life. Ramayana notes the case of Liza. Lingza Chokyi was a famous Delok and lived in the 1600s, who died but never realized it, when her spit escaped from her. The family did all the rituals on her body as her children grieved, yet she could not talk to them. Her father beckoned her, and they went to the place with a bridge leading to hell and another one to heaven. Afterward, the Lord of Death sent her back to the earth (Ramayana 56). Following one’s dharma is very important to Hindus, since they believe that there is liberation, which include the death or rebirth, a phenomenon called Samsara. In Mahabharata, the Buddha says to his disciple Vasettha:”Tathāgatassa h’etam Vasettha adivacanam Dhammakayo iti pi …. “” (Ramayana 58).

According to Dharma, an individual is free to do something if the action makes him or her happy. “ There is more joy in doing one’s duty badly than there is in doing another man’s well” (Ramayana 100). In fact, people are happy when doing their duties badly than when they are doing good things for other people. When one lives, according this his/her dharma, there is great satisfaction and inner peace. If one lives according to other people’s dharma, there is destruction of the peace he/she enjoys. Living in one’s dharma ensures that one lives according to his beliefs, and the satisfaction is very big, which increases the individual’s confidence (Naravan & Jampar 57).

In Mahabharata, Dharma has a relationship with the shraddha, which defines an individual as who he/she is. Shraddha brings a lot of happiness and joy since it defines one’s deep emotions of anger, joy, or anxiety. Dharma defines one’s moral values and is dependent on peoples’ emotional state of mind to exercise it. Dharma has the capability of curing some illness, especially the psychological and the mental sicknesses as Mahabharata notes the personal experience of Dharma cure to David. “After integrating the experiences, I faced stage IV Lung Cancer that ate away part of my spine causing it to collapse. Again, the Light came to my side, assisting me to overcome the obstacle of terminal cancer. A few spine surgeries later, and after learning to walk again, I can now share my personal transformation and consciousness. I call them Dharma Talks, insights” (Mahabharata 89). Following one’s morals is very important, because it brings a lot of satisfaction to the individual, when they what they believe it is right to them. Dharma brings a lot of self-satisfaction and self-recognition to a person since he/ she engages in his/her excellent activity, which can bring a lot of happiness.Dharma raises the self-confidence and the self-esteem of a person when he/she engages in his/her moral values as expressed in the Ramayana. “In order to live from our soul, there must be recognition of who we are, and that often involves making peace with our pain. None of us is immune to pain. Suffering is part of the human realm. However, the key is to transcend it, and learn from it. To deny its existence is pure ego and has nothing to do with matters of the spirit” (Ramayana 23)

Dharma can have some limitations, especially if everybody is free to practice his/her dharma as depicted in some parts of the Ramayana. Some people’s dharma is causing harm, stealing, and violence; therefore, there must be other laws, such as religious and the national laws governing the peoples’ way of life. In the Vakkali Sutta, Buddha said to his disciple Vakkali that, “Yo kho Vakkali dhammaṃ passati so maṃ passati” “O Vakkali, whoever sees the Dharma, sees me the Buddha” (Mahabharata 104). The quote is in reference to the observance of the religious laws as Buddha wants.

Conclusion

Dharma is very important in the Hindu culture, and many people believe in it and its effect on the individual and the society’s way of life as depicted in the Ramayana and Mahabharata. Dharma defines a person’s moral authority and responsibility in a manner that causes some happiness. Although there are laws, religious values, and culture, Dharma plays a very big role in shaping the behavior of humans. Success does not depend on the societal moral values, but the dharma of a person, as some things that are morally wrong to some individuals are not wrong to others. There are some health benefits of Dharma such as treatment of stress, anxiety, and fatigue (Narasimhan 59). Happiness sometimes comes from one’s dharma, which also contribute to the health of an individual.

References

Narasimhan, C. V. The Mahābhārata. New York: Columbia University Press, 1965. Print.

Narayan, R. K. The Ramayana. New York: Penguin Books, 2006. Print