Although I did not intend to review this book
extensively, I find it impossible to skip some areas. For example, in Section
84, Bhishma says that the mark of a noble person is sweet speech. One who
addresses others first and speaks with a sweet voice and a pleasant smile
brings happiness to the heart. But, it is not possible to be in the good books
of everyone.
In the next section (85), Bhishma says that a king’s
ministers should include representatives from all the four major Varnas and
should have great qualities such as calmness and humility. As Bhishma saw it in
those days, Vaisyas duty was to cultivate the land, take care of the cattle and
trade for the welfare of all in this world. They have to be protected from
robbers and excess taxation in order for them to be productive. Brahmanas' duty
was to learn the Vedas and perform sacrifices to help all others to attain
liberation (moksha, heaven). Therefore, it was the duty of the Kashtriyas to
protect all the other varnas.
In Section 104, of Book 12 there is a conversation
between a king of Kosala who lost his wealth (kingdom) and a sage (rishi). The
king asks how he can live without his wealth. Some of the important points the
sage makes include: “Everything in this world is impermanent. Life comes and
goes. Wealth comes and goes. Destiny is all powerful. What is the use of
grieving over these events we have no control over? What you can do is to
renounce objects of desire. Consider your wealth as not belonging to you and
use for good purpose. Be contended with what you have without worrying about
what happened to the wealth you had or wondering what you will get in the
future”.
Section 109 (and 110 in another version) starts with a question by
Yudhishtra who wants to know about truth (satyam), falsehood (anrtutam)
and righteousness (dharma). This is the section where some of the famous
quotes from Maha Bharata are taken. Since they are famous, I am also giving the
actual quotes in Sanskrit.
For example, Bhishma says that “Telling the truth is dharma (virtue,
righteousness)”. But it is difficult to define when truth becomes
falsehood and vice versa. He says: “भवेत्सत्यं न वक्तव्यं वक्तव्यमनृतं भवेत् यत्रानृतं भवेत्सत्यं सत्यं वाप्यनृतं भवेत्”, which is translated as follows: “Do not utter falsehood if it is likely to appear
to be truth. And even if it appears to others as untruth, tell the truth”.
“Dharma is that which does not injure anyone, and that which leads to
growth and advancement”. (यत्स्यादहिंसासंयुक्तं स धर्म इति निश्चयः).
“Dharma was established to prevent us from
injuring one another. Dharma supports all creatures. That is why it is called dharma”. (धारणाद्धर्म इत्याहुर्धर्मेण विधृताः प्रजाः / यत्स्याद्धारणसंयुक्तं स धर्म इति निश्चयः).
There are also passages which define when it is acceptable to speak
untruth, as for example when one’s life is in danger or to save someone else’s
wealth. He says that people who worship
all gods and are open to different points of view overcome all kinds of
difficulties. So do people who are not afraid of others and of whom others are
not afraid of and those who see all other lives as part of themselves.
1 comment:
I would be interested to explore when it would be acceptable to utter a falsehood according to the Maha Bharatha.
You have hinted that it is OK to utter a falsehood to save somebody's life or to protect somebody's wealth. The famous incident of Yudhishtira saying Ashwathamma is dead to Drona, appears to me to fit neither. Then it surely should have been "adharma" to say it.
In a practical sense, almost everybody struggles with this in day to day life. If you expand the concept of uttering a falsehood to a broader living by one's values, then it becomes even more of a challenge. I know this is not in the current scope of your writing, but maybe sometime later if it catches your interest, I would love to have you turn to this.
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