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 Mahabharata, the great sage Narada, 
while giving a political science lecture to King Yudhisthira, states 
that dharma is trayi-mula. The word trayi refers to the three 
principle Vedas, the Rg-, Yajur-, and Sama-veda; and the word mula 
means the "root, foundation or basis". According to Sanskrit grammar, 
the expression dharme trayi-mule 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.

 Narada's statement to Yudhisthira in this context shows that dharma, 
having the three Vedas as its root, is perennially authoritative and 
hence must be executed:

[Narada 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 Mahabharata 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 Naimisaranya, in 
requesting the main speaker, Suta, to narrate the Mahabharata, declare 
that: 

We wish to hear the scripture compiled by Vyasa, 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 Yayati 
instructs his son-in-laws that a dutiful householder must perform fire 
sacrifice, the quintessential Vedic duty, in accord with dharma:

[Yayati said:] The householder should offer sacrifice upon achieving 
wealth that has come by dharma. [1.86.3]3

 There are many episodes in the Mahabharata that illustrate this 
special relation between dharma and the Veda. For instance, when all 
of the ksatriya men on earth were slain, their wives were forced to 
beget children with noble brahmanas 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 brahmanas. [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 Mahabharata:

[It is the Anusasana section of the Mahabharata] in which the Kuru 
king Yudhisthira attained his original nature upon hearing the 
conclusion of dharma (dharma-viniscayam) from Bhisma, son of Ganga.5 
[1.2.201]

 But it is not always easy for mere mortals to arrive at dharma-
viniscaya, a firm decision about dharma. Yama, the lord of death, and 
a type of universal chief justice, is said in the Mahabharata to be "a 
knower of dharma-viniscaya" [yamo yatha dharma-viniscaya-jnah, 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-viniscaya, (or simply 
dharma-niscaya), 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 Pandava brothers, Drupada's 
son Dhrstadyumna, 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 Mahabharata 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 Mahabharata, the Adi-parva and the 
Sabha-parva, discussion of dharma, and adharma, in this sense of 
adjudicating 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 Mahabharata 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 Adi-parva. A young sage, Ruru, is about to 
marry a beautiful sage's daughter, when she is suddenly slain by the 
venomous 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 
brahmana (supposedly the highest practitioner of dharma) should never 
injure any living being. Indeed from his very birth a brahmana is of 
gentle disposition.

 2. It has been determined by authorities that for a brahmana, 
non-injury (ahimsa) 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 desirable in Ruru who is a brahmana. 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 brahmana 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 brahmana. 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 aggression and abuse. In Chapter 72 of the Adi-parva, Devayani, 
the daughter of the great sage Sukra, 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 Devayani curses him that he will never be able to 
personally use the mystical knowledge he acquired from Sukra, Kaca 
replies that Devayani has cursed him even though he, Kaca, in refusing 
her marriage proposal was speaking the dharma of sages. Furthermore, 
he claims, Devayani herself has acted not by the principles of dharma, 
but out of selfishness.8 

 In chapter 146 of the Adi-parva, a brahmana's wife who is hosting the 
five Pandava brothers and their mother Kunti, cites a principle of 
dharma to the effect that women are not to be killed, and that even 
man-eating Raksasas 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 Raksasa who is 
destined to devour one member of the clan. The brahmana's wife states: 

Knowers of dharma say that in the ascertainment of dharma (dharma-
niscaya) women are not to be killed. Authorities also say that Raksasas 
are knowers of dharma. Therefore he (the Raksasa Baka) would surely 
not slay me.9 [1.146.29]

Dharma for violence

 There is an interesting case in chapter 109 of the Adi-parva in which 
the great King Pandu 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 Bharata, 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, Pandu 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 ksatriyas, 
warrior kings. But Pandu 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 Pandu characterizes his act as 
pramana-drsta-dharma, "seen as dharma by the evidence (of Agastya's 
act). [1.109.13]

 However the deer-sage Kimdama finally prevails in this mortal debate 
over dharma, on the grounds that it was not Pandu'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 
Kimdama, it is not enough to show on technical grounds that Pandu has 
committed a crime, adharma. Kimdama 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 Bharata, for it is adharmistha, 
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 

 Kimdama then curses the king to die in the same way as the sage. That 
is, whenever Pandu 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 Pandavas were 
guests in the home of a brahmana family in the city of Ekacakra, it so 
happened that the host family was forced by a Raksasa demon to offer 
one member of the family to be eaten alive by the demon. Kunti 
intervened, insisting that her powerful son, Bhima, whom the brahmana 
family knew only as a mendicant student, would go to the Raksasa as a 
so-called meal, and the slay the demon. Yudhisthira is appalled to 
hear that his younger brother is being sent to the ravenous demon, but 
Kunti justifies her decision in terms of dharma:

This decision about dharma (dharmasya-viniscitam) 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 Mahabharata.

When a clan of sages, the Yayavaras, find themselves perilously close 
to extinction for lack of family descendants, they make a desperate 
appeal to the last surviving male of their line, Jaratkaru, 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 Duhsanta woos the divinely beautiful Sakuntala, he takes a 
moment to lecture the goddess that eight kinds of marriage, including 
the one he is proposing to her, are dharmatah, "according to 
dharma."15 S Sakuntala 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 Sakuntala finally returns to the king, he 
pretends at first not to recognize her for motives disclosed later. 
When the Duhsanta 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 occurrence of dharma as evidence 
for the union of male and female. When Satyavati, the widow of King S 
Santanu, seeks to persuade her widowed daughter-in-law, Ambika, to 
beget a son with Ambika's brother-in-law, Vyasa, the aging queen 
"leads her along" (anuniyainam) according to dharma, since her 
daughter-in-law is a "practitioner of dharma."18 [1.99.49]

 A much more elaborate debate about dharma takes place when King 
Yudhisthira announces that he and his four brothers will all marry 
Draupadi. The girl's father, King Drupada, is appalled at this 
proposal and protests to Yudhisthira:

O son of Kunti, as a decent and law-abiding man (dharmika), you should 
not commit adharma, which the world and the Vedas forbid. Why have you 
got such an attitude?19 [1.187.27]

 Yudhisthira's reply to his future father-in-law is significant: 

Yudhisthira said, "Maharaja, 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, Vyasa, 
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-
sankara (a confusion or defiling of dharma)? May the lord explain all 
of this to us, as it is.21 [1.188.5]

 Vyasa 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 Vyasa's ultimate conclusion 
that Yudhisthira'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 Adi-parva: "Protect that [dharma], for when dharma is 
sustained, it sustains the entire universe."24 

 In another history, when the princess Sarmistha urges King Yayati to 
give her a son, she addresses him as dharmatma, 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 Yayati does 
hesitate, for he recalls his duty to abide by the order of his 
powerful father-in-law, Sukra who explicitly forbade him to take 
Sarmistha to his bed. Ultimately Sarmistha 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 Naga 
beauty Ulupi, 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, Draupadi, that he would remain celibate 
during a year of exile. Ulupi, like Sarmistha, 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 Draupadi, namely that you two [Arjuna and 
Draupadi] 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 Dhrstadyumna against Draupadi's 
marriage to the five Pandava's. 

 The conflict between dharma and lusty desire is clearly etched in a 
statement attributed to the great Pandu. Cursed to die should he ever 
attempt to unite with a woman, Pandu forswears sexual intercourse, 
declaring that he will follow the path of his actual father, the 
ascetic Vyasa, and not that of his legal father, Vicitravirya, whose 
overindulgence in romantic affairs cost him his life, a fate that now 
threatens the son. Pandu ruefully recalls the death of Vicitravirya: 

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 Yayati, mentioned above, who accepted 
Sarmistha as a second wife even though his powerful father-in-law 
Sukra had specifically forbid him to do so. Upon learning of his son-
in-law's deed, performed in the name of dharma, Sukra cursed Yayati 
with these words:

O Maharaja, though a knower of dharma, you committed adharma because 
it was enjoyable. Therefore invincible old age shall soon attack 
you.28 [1.78.30]

Draupadi

 By far the most elaborate and dramatic discussion of dharma takes 
place toward the end of the Sabha-parva, when Yudhisthira gambles away 
his chaste wife Draupadi. Unable to tolerate the prosperity and 
fortune of the Pandavas, Duryodhana and Sakuni arranged to rob the 
five brothers of their kingdom through a crooked gambling match. 
Having lost everything, Yudhisthira finally gambled away Draupadi, 
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 Draupadi, 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] 

 Draupadi 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 Duhsasana drags her into the assembly 
hall. Nothing could be more cruel and impious, yet in the assembly of 
great men, Draupadi 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 Draupadi in the Kuru assembly hall, these two 
issues of sex and violence converge, since Duryodhana is lusting after 
Draupadi, whom he feels he has won, and he is willing to seize 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 Krsna enforces the curse in the great battle of 
Kuruksetra. 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 Mahabharata. 

 The discussion of dharma begins as soon as the messenger informs 
Draupadi of the wicked summons. Draupadi 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 Draupadi thus ignores the summons, 
the exasperated Duryodhana finally orders his brother, wicked Duhsasana, 
against all moral and religious norms, to forcibly drag his innocent 
sister-in-law into a forbidden assembly. Incredibly Duhs asana claims 
that in the deceitful gambling match, the Kurus have won Draupadi "by 
dharma", i.e. in accord with the principles of noble, religious life.

Come! Come Pancali (Draupadi)! You have been won. Look upon Duryodhana 
without shame, Krsna! 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 Duhsasana cruelly drags her to the assembly, Draupadi says: 

 The king [Yudhisthira] 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 Draupadi here sounds a persistent theme, that 
"dharma is subtle" and therefore difficult at times to perceive. In 
other words, there are situations 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 Draupadi's husband, 
Yudhisthira when the king sought to persuade Draupadi's father that it 
was indeed dharma for the five Pandavas to marry his daughter. 
Draupadi 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 Bharatas 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 Bhisma, present in the 
assembly, did not defend Draupadi against the evil Kurus. First it 
should be noted that Draupadi, 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 Suta, inquire (of Yudhisthira), 'Whom did you lose first, 
yourself or me, o Bharata?' When you learn this, you come back and 
then lead me away, o Suta's son.34 [2.60.7]

 Draupadi'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 Yudhisthira and Bhisma, while 
shocked and outraged at the treatment of Draupadi, 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 Bhisma 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, Bhisma 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, Bhisma's stepmother Satyavati 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 Bhisma 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 Draupadi's question about dharma, Bhisma was 
unable to act. Let us examine his statement:

Bhisma said, "O exalted lady (Draupadi) 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] 

 Bhisma is perplexed over subtleties of dharma, but the second Pandava 
brother, Bhima, sees clearly that an intolerable offense has been 
committed against a godly lady, Draupadi, and his response is 
unmitigated rage. At one point he threatens to burn the arms of his 
elder brother Yudhisthira, who has wagered Draupadi. At this point, 
Arjuna intervenes and declares:

Never before, Bhimasena, 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 
Draupadi when he sees that Bhima is ready to give up all consideration 
for an elder brother, Yudhisthira, who, despite his shortcomings, is a 
saintly person. Apart from that, from the very beginning of the 
Mahabharata, it is clear that the Pandavas have a divine mission on 
earth, to assist the Supreme Lord Krsna is His task of destroying the 
wicked and saving the pious. The Mahabharata repeatedly explains that 
in fact Arjuna and Krsna are none other than Nara and Narayana, the 
divine appearance of the pure devotee, Nara, with the Lord Himself, 
Narayana. The mission of the Pandavas 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 appearance on the 
earth, and the restoration of dharma. Arjuna would requite the Kurus 
dearly for their insult to Draupadi. But at the same time, the Lord's 
mission must not be sacrificed.

 Among the sons of Dhrtarastra, only Vikarna took the side of 
Draupadi, 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 Karna takes it upon himself to reply:

These [Pandavas] have not said anything, even when there were 
encouraged to do so by Draupadi. I think that they think that the 
daughter of Drupada was won according to dharma - O younger brother of 
Duryodhana [Vikarna] you do not know dharma in truth, since you say 
that Draupadi 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 Pandavas themselves.38 [2.61.28,30,32,34-37]

 Many manuscripts of the Mahabharata describe that when the wicked 
Kurus finally decide to strip Draupadi naked in the public assembly, 
she simply took shelter of the Lord, who is Himself the highest 
personification of dharma.

Draupadi, the daughter of Yajnasena, cried out for deliverance to 
Krsna, Visnu, and Hari, and to Nara, the Lord's pure devotee. Then 
that great soul Krsna, 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 Draupadi, the wisest of the Kurus, Vidura, whom even 
Dhrtarastra reveres, exhorts the assembly to answer the original 
question on dharma presented by Draupadi. That is, how could 
Yudhisthira claim rights to her and gamble her away when Yudhisthira 
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 Vidura, 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, Draupadi 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, Vikarna, according to his realization, 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 Prahlada's son, 
Virocana, fell into in a mortal quarrel with the sage Sudhanva over a 
girl that both young men sought to marry, each claiming to be the best 
suitor. The two disputants placed the matter before Prahlada, but 
Sudhanva, fearing that Prahlada would favor his own son, threatened 
dire consequences should the father unfairly name his son, or simply 
refuse to speak. Prahlada then turned to the sage Kasyapa who gave him 
instructions on honesty and dharma. Their conversation went as 
follows:

Prahlada said [to Kasyapa]: Surely you understand the dharma of both 
god and demon41, and of the brahmana, 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.

Kasyapa 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 
Varuna. 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 blamable 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, Prahlada, 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 descendants.42 [2.61.65-72]

 Deeply impressed by these words, Prahlada forthrightly declares that 
the sage Sudhanva, and not his own son, is the best suitor for the 
girl's hand. Sudhanva is delighted with Prahlada's honesty.

Sudhanva 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 Dhrtarastra acted out 
of lust to acquire the kingdom for his sons. The wicked sons of 
Dhrtarastra were acting out of envious anger toward the Pandavas. In 
the statement of Kasyapa, 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 Draupadi's 
question.44 [2.61.80]

 But the kings of the earth sat silent. Karna and Duhsasana then 
proceeded to cruelly drag Draupadi in the assembly. At this point, 
Draupadi began to speak, revealing that this total disregard of dharma 
in fact signaled the end of the Kuru age. Draupadi 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 Pandavas, the chaste sister of 
Dhrstadyumna Parsata, the friend of Vasudeva, could I come to the 
assembly of kings? I am the wife of Dharma-raja, 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, Bhisma confirms that the failure of the kings, especially 
the Kurus, to protect dharma, signals the end of the Kuru dynasty. 
Bhisma further muses on the nature of a materialistic world in which 
might makes right:

Bhisma 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 impenetrable 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. Pancali, 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 Drona who know dharma remain bent over as if the life 
had left their empty bodies. My opinion is that Yudhisthira 
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 Pandavas should declare 
that Yudhisthira was a liar when he claimed to be able to wager 
Draupadi. "Let them make the king of dharma a liar!" he challenges, 
"Then you will be freed, Draupadi, from a state of servitude."47 

 Duryodhana knows well that the Pandavas cannot publicly betray their 
elder brother who is the leader of their family, and indeed of their 
sacred mission. Yudhisthira himself, like Bhisma, is unable to 
definitely say that he falsely gambled Draupadi 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 Draupadi with the words: 

The great soul, king of dharma (Yudhisthira) 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]

 Yudhisthira, 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 Mahabharata. Thus, when Bhima 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-raja, then with the 
flat of my hands and with swords, I would tear up the wicked sons of 
Dhrtarastra just as a lion tears up tiny beasts.49 [2.62.36-37]

 Indeed Bhima'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 Bhima's frustration is clear 
in his reaction to Karna's insulting words:

Hearing these very words, Bhimasena was overwhelmed with wrath, and he 
breathed heavily, visibly in anguish. A loyal follower of the king 
(Yudhisthira), and thus bound by the ropes of dharma, it seemed as if 
he were burning Karna, with eyes discolored by rage.50 [2.63.6]

 While Bhima 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 thoroughly contaminated. If the 
gambler [Yudhisthira] 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 analogous 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 Draupadi from servitude if any one of the 
Pandavas will confirm Vidura's claim, that Yudhisthira did not have 
the right to gamble Draupadi, and therefore dharma does not require 
that the result of Yudhisthira's decision be honored. It is Arjuna who 
speaks out at this point:

Arjuna said: Kunti's son, the great soul Dharma-raja, 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 Dhrtarastra. It is the 
elderly members of the dynasty, such as Vidura, Bhisma, and Drona, and 
indeed Dhrtarastra's wife Gandhari, 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 Pandava's, Arjuna, met Duryodhana's challenge and publicly 
declared that Yudhisthira, in fact, did not rightly gamble Draupadi, 
since he had already lost himself. 

 When the calamitous omens erupt, Dhrtarastra 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-patni, a dharma- or religious wife. 
[2.62.25] He then turns to Draupadi 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 Draupadi selects as her boon freedom for her 
husband, who is "a follower of all dharma."54 Dhrtarastra offers a 
second boon, which she uses to set free the other four Pandavas. Again 
praising Draupadi 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. Draupadi 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 vaisya 
[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 brahmana, a hundred boons.56 [2.63.34-35] 

 Next attempting to salvage his relationship with the eldest Pandava, 
Yudhisthira, Dhrtarastra praises him also in relation to dharma: 

Dear one, o Yudhisthira, you know the subtle course of dharmas. O 
greatly realized one, you are submissive, and a worshiper of the 
elderly.57 [2.65.4]

 Similarly, in eulogizing all of the Pandavas, Dhrtarastra 
specifically attributes dharma to Yudhisthira [2.65.14]. And when he 
grants the Pandavas leave to depart for their restituted kingdom. At 
the end, Dhrtarastra salutes Yudhisthira 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 Mahabharata, 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 Pariksit is said to be "like the embodiment of dharma," 
[dharmo vigrahavan 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 Pandavas. Thus it is said, "Dharma, in the form 
of Vidura," [dharmo vidura-rupena 1.10.28]. And when King Pandu, 
unable to father his own children, but able to call a demigod for the 
task, requested his wife Kunti 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. Yudhisthira, the son so 
begotten, came to be known as Dharma-raja, 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 kala, "time", dharma indicates 
time's essential feature as an inexorable law which brings all 
material manifestations to their end. Thus it said of King Yayati:

Then that tiger of a king, having installed (his son) Puru 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 Bhima, spoken by Lord Krsna:

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 
Bhimasena, 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 Yayati 
curses his son Turvasu to rule a kingdom in which the citizens are 
"sinful, with the dharma of animals," [pasu-dharmisu papesu, 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-sastrani.

 There are many examples in which dharma is given as one of a host of 
excellent qualities in a good person. Thus when King Astaka asks King 
Yayati why King Sibi is outpacing all the other pious kings in his 
journey to heaven, Yayati 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 Sibi, 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 Jaratkaru 
to beget a son for the good of the family the Yayavara 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 Santi-parva of the Mahabharata:

Then comes the Santi-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 Satyavati responds to the enquiry of the great emperor 
Santanu, who has fallen in love with her:

As soon as he saw her, he (Santanu) 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 Mahabharata. 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 Pariksit insulted the sage Samika, the sage's 
impetuous son Srngi cursed the king to die. Hearing of this fatal and 
irreversible curse, the heartbroken father lamented that "this is not 
the dharma of ascetics." [naisa dharmas tapasvinam, 1.37.20]

 It is said of the illustrious Bharata, son of Duhsanta, that "he 
practiced the dharma of the virtuous and achieved unsurpassed glory" 
[cacara ca satam dharmam prapa canuttamam yasah, 1.69.46]

 Devayani, the lovely young daughter of Sukra, insists that the great 
king Yayati marry her, even though she is of a higher, brahmana cast. 
Her reason is that she took Yayati's hand when he pulled her out of a 
well, and thus, she insists, they should be united in marriage by the 
rule of pani-dharma, the dharma of [taking] the hand. [1.76.20]

 Devayani eventually marries Yayati, but when she discovers that her 
maid-servant and rival Sarmistha, daughter of the demon king, has also 
united with Yayati, secretly, Devayani confronts Sarmistha:

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-patni, or "dharma-wife", a standard term and cultural notion 
within the Mahabharata, and even in present day India. A dharma-patni 
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 Mahabharata, twenty women are specifically 
called dharma-patni: Bhrgu's wife, Puloma [1.5.12]; Kasyapa's two 
wives, Kadru and Vinata [1.14.7]; Kasyapa's thirteen wives, all 
daughters of Daksa, whose names are Kirti, Laksmi, Dhrti, Medha Pusti, 
Sraddha, Kriya, Buddhi, Lajja, and Mati [1.60.13-14]; Santanu's wife, 
Satyavati [1.48.94]; Pandu's wives, Kunti and Madri [1.110.26]; and 
the wife of the five Pandava's, Draupadi [1.200.2].

 Indeed it is well known that many important Vedic ritualist 
sacrifices, intended for householders, could only be performed if the 
dharma-patni, the dharma-wife, was personally present. Thus when the 
brahmana's wife at Eka-cakra 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 
Sakuntala 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, Kuruksetra, is described early 
in the text as dharmistha, "most imbued with the quality of dharma", 
"most conducive to dharma" etc.[1.2.10]70 

 Students of the Bhagavad-gita will of course recall that the very 
first words of that sacred text describe this land of Kuruksetra as 
dharma-ksetra, "the field of dharma."

Dharma-sastra

 There is a class of sacred lawbooks, "dharma-scriptures" known as 
dharma-sastra, or in the plural, dharma-sastrani, and the Mahabharata 
refers to them on several occasions. For instance, when the brahmana 
student Uddalaka passed the test of his guru, Dhaumya Ayoda, 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-sastras. [1.3.30]71 

 A verse from the same Adi-parva glorifies the Mahabharata as follows:

Vyasa, of boundless intelligence, has spoken this pious sastra for 
practical affairs, this supreme dharma-sastra, this sastra for 
spiritual liberation. [1.56.21]72 

 There is also the following statement about Vicitravirya, son of 
Santanu, who inherited the Kuru throne while still a young boy:

The king was expert in dharma-sastra, and by the rule of dharma, he 
honored [his senior brother] Bhisma, son of Santanu, and in turn 
Bhisma looked after him. [1.95.14]73 

Apad-dharma 

 The Mahabharata 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 apad, "misfortune" or "calamity"; and b) by 
teaching a special class of apad-dharma, that is religious principles 
which may be substituted at a time of crisis or unusual distress. An 
interesting passage from the Adi-parva illustrates both approaches. 
Hidimba falls so madly in love with Bhima, that she renounces her life 
as a man-eating Raksasi, and pleads with the eldest Pandava Yudhisthira 
to grant her Bhima in marriage. She justifies both her rejection of 
her demonic race, and her zealous campaign for Bhima with these words:

In the deliverance from calamity [apad], 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 [apatsu] is the greatest knower of dharma. It is said that 
for one who practices dharma, the ruination of dharma is the only real 
calamity [apad]. It is said that virtue sustains life, virtue gives 
life. By whatever one practices dharma, in that there is no reproach.

 Yudhisthira said: It is just as you have said, Hidimba. 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 Draupadi, whose flawless chastity despite the overwhelming 
pressure of the Kuru lords in their assembly, is here praised by 
Bhisma:

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. Pancali, 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 Dhrtarastra, Vidura praises 
Yudhisthira for standing firm in virtue even after Dhrtarastra's sons 
have stolen Yudhisthira's kingdom by deceit:

Vidura said: When your sons, simply by deceit, stole his kingdom and 
riches, the wise Yudhisthira'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 apad-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 
Satyavati, griefstricken by the premature death of her childless son, 
king Vicitravirya, pathetically urges Bhisma to save the dynasty by 
begetting sons in Vicitravirya's two young widows. Bhisma reminds her, 
however, that he has taken a sacred vow never to marry or beget 
children, and this for the sake of his father Santanu's marriage with 
his stepmother Satyavati. In the following dialogue, Satyavati again 
urges Bhisma to break his vow on the plea of apad-dharma, and Bhisma 
again refuses, suggesting instead an alternative apad-dharma by which 
the Kurus can obtain an heir to the throne.

[Satyavati said:] "I know quite well that what you have spoken for my 
sake is the truth. But consider apad-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!"

Bhisma 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. 

[Bhisma said:] "O Queen! Consider the principles of dharma, and do not 
destroy them all! Falling from truthfulness is not praised among a 
ksatriya's principles of dharma. I shall declare to you, o Queen, that 
eternal dharma of ksatriyas by which the dynasty of Santanu 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 
apad-dharma and matters of personal interest in times of crisis. 
[1.97.21-26]77 

 Bhisma then explains to his mother that in times of crisis, a 
qualified brahmana may beget a princely son in a woman of the ruling 
class. Satyavati then reveals that before her marriage with Santanu, 
she had given birth to the greatest of brahmanas, the divine sage 
Vyasa, whom she has the power to summon. Bhisma accepted that the 
circumstances demanded the application of apad-dharma, but he chose a 
specific apad-dharma which did not violate his own cherished dharma of 
truthfulness.

 Another proposal of apad-dharma is transmuted involves the great king 
Pandu and his illustrious wife Kunti. As a young princess, Kunti 
delighted in serving sages and saints that visited her father's 
palace. Having wonderfully attended the temperamental ascetic Durvasa, 
the unpredictable renunciant affectionately sought to reward the 
child's service. Foreseeing that her future husband would be unable to 
directly beget children, and thus a need would arise for apad-dharma, 
he gave her a mantra through which she could summons any god and beget 
with him a son:

Considering the [necessity of] apad-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, Pandu killed a brahmana in a tragic accident and 
was cursed to die the moment he attempted to beget a child. Thus Kunti 
used her childhood boon three times for Pandu and begot three famous 
sons. This was precisely the apad-dharma arranged by Durvasa, since by 
ordinary dharma a chaste wife like Kunti could never beget sons with 
other males, even if they were demigods. Indeed Kunti herself strongly 
resisted this arrangement until she saw the depth of her husband's 
need to have a son. And yet when Pandu attempted to apply the 
principle of apad-dharma a fourth time to secure a fourth son, Kunti 
informed him that this principle had exhausted its utility and could 
no longer be applied:

Once more, out of greed for sons, Pandu of great fame urged that woman 
of lovely limbs [to call a god], but now Kunti said to him: "They 
certainly say that even in calamities (apatsu) 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 Mahabharata consistently take 
pleasure in the performance of dharma there is a sense of reluctance 
and resignation in the execution of apad-dharma. Let us return, for an 
example of this, to the family at Ekacakra who must sacrifice one of 
their own to a monstrous Raksasa. The brahmana'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 Mahabharata, apad-dharma 
was seen as necessary, at times, but certainly not desirable, and to 
be replaced as soon as possible by one's regular duties: 

The brahmana'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 desirable 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 apad-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 brahmana, 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 sannyasis. 
Thus the lack of these items could activate apad-dharma. apad means 
"calamity" or "misfortune" and one seeks the basic needs mentioned 
above to avoid the "dharma of misfortune".

Dharmya

 Also common in the Mahabharata 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 Naimisaranya 
describe the Mahabharata as dharmya, in expressing their wish to hear 
the great epic from the learned and versatile speaker, Sri Suta: 

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 
Vyasa, of miraculous deeds. [1.1.19]81 

 King Duhsanta convinces the charming Sakuntala 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 Yayati defends his acceptance of a Danava princess as a second 
wife, against the order of his powerful father-in-law Sukra who is 
about to curse him, with these words:

Yayati said, "O lord, that which I have done for the daughter of the 
Danava king is dharmya, for my only thought was that she was begging 
for [the fulfillment of her fertile] season. [1.78.31]82 

 Yayati 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, Yayati 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 Ganga tests the saintly king Pratipa 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 
Kunti tells her husband Pandu: "Now then, hear from me this ancient 
dharmya narration." 1.112.6]

 Not to be outdone, Pandu 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 Draupadi is dragged into 
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 

Ksatra-dharma

 The Mahabharata often speaks of raja-dharma and ksatra- or 
ksatra-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 Mahabharata are ksatriyas, members of 
the ruling, warrior class. Indeed the events leading up to the 
climactic and devastating war of Kuruksetra turn on the failure of the 
Kurus to practice fairly the dharma of kings. 

 A brief survey of the occurrences of the terms raja-dharma and ksatra-
or ksatra-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 (praja), whether human beings or animals. Thus the great King 
Janamejaya declared to the young sage Uttanka:

 "By thoroughly protecting these prajas, I thoroughly protect my own 
ksatra-dharma."87 

 According to the Bhagavad-gita [18.43], one of the qualities of a 
ksatriya is daksyam, "skill" or "adeptness", and Janamejaya's father, 
Pariksit Maharaja, is described as "competent in raja-dharma and in 
the practical affairs (artha) of kings."[1.45.14]88 In a very similar 
passage, the river goddess Ganga describes her son Devavrata (Bhisma) 
as "skilled in raja-dharma and in the practical affairs (artha) of 
kings." [1.94.36]89 

 In the same Gita passage cited above, Lord Krsna also gives as a 
ksatriya quality, "not fleeing from battle" [yuddhe capy apalayanam, 
18.43] A splendid example of this occurs in chapter ninety-six of the 
Adi-parva. Eager to arrange a proper royal marriage for his 
stepbrother Vicitravirya, Bhisma attends the bride competition of the 
three lovely young princesses of Kasi, and in the presence of all the 
world's royalty, boldly places them on his chariot and calmly departs. 
Suddenly a rival king, Salva, challenges the mighty Bhisma and 
Bhisma's reaction clearly reveals the ksatriya demeanor:

Then that tiger of a man, Bhisma, wrecker of enemy armies, was 
agitated by (Salva's) statement and he began to blaze like smokeless 
fire. Standing fully on the principle of ksatra-dharma, devoid of fear 
and confusion, the great chariot warrior turned back his chariot 
toward Salva. [1.96.28-29]90 

 Unfortunately, Vicitravirya died prematurely, leaving his young 
widows childless. Once again it was Bhisma's task to arrange for royal 
progeny. Rejecting the desperate plea of his grieving stepmother 
Satyavati that he personally accept the young widows, Bhisma presents 
an alternative course of action which he justifies in terms of 
ksatriya-dharma:

[Bhisma said to Satyavati:] "O queen, I shall declare to you the 
eternal dharma of ksatriyas by which Santanu's lineage may be 
unperishing on the earth." [1.97.25]91 

 The term cakra, "wheel" is commonly used in the Mahabharata 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 Visnu, whom the monarch is supposed to 
represent. Even today in Hindu Nepal, the king takes his throne as a 
representative of Visnu. The Mahabharata refers as follows to the 
dharma-cakra at a time when the three Kuru princes, Dhrtarastra, 
Pandu, and Vidura, were still too young to rule and their step-uncle 
Bhisma ruled on their behalf as regent. 

Enjoined by Bhisma, 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 
Yudhisthira Maharaja agreed to gamble with the Kurus, even though he 
suspected, correctly, that the outcome would be disastrous for the 
Pandavas, because it was his dharma to do so. Thus after the first 
gambling match, Arjuna pacifies the furious Bhima with these words:

Challenged by others, and steadily remembering ksatra-dharma, it was 
by the wish of others that the king gambled, and that will bring great 
fame to us. [2.61.9]93 

 When Yudhisthira is called to gamble a second time, the sage 
Vaisampayana informs us: 

 Out of modesty and attachment to dharma, the son of Prtha went again 
to gambling. [2.67.15]94 

 We should recall that Yudhisthira was not only obliged, as a 
ksatriya, to accept an invitation to gamble, he was doubly obliged 
since the invitation came from his uncle Dhrtarastra who assumed the 
authority of Yudhisthira's father upon the death of his real father 
Pandu. Significantly, whenever Duryodhana decides to hold a gambling 
match, he did not personally invite Yudhisthira, but in both cases, he 
arranged for his father, Dhrtarastra, to issue the challenge.

 There are at least two instances where evil monarchs misapply the 
rule of ksatriya-dharma to justify their questionable activities. The 
first case is Jarasandha, a misguided ruler who captured and 
imprisoned thousands of lesser kings whom he intended to butcher alive 
before Lord Siva as a sacrificial offering. When confronted by Lord 
Krsna, he replied that, 

They say, Krsna, that this is the dharmya way for a ksatriya, to earn 
a living: showing his valor and gaining control, he may act as he 
wishes. [2.20.26]95 

 An equally cynical reading of raja-dharma is to be found in the 
following statement of Duryodhana who is plotting to steal the riches 
of the Pandavas, 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-
aggression, 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 raja-dharma, the sacred duties of kings. The 
authors of these twisted statements are Karna and Duryodhana who 
consistently practiced these views in real life.

 When the Pandavas are reluctant to accept Karna as a member of the 
warrior class, Karna 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:

Maharaja, 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 Kuruksetra, 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 Samika finds 
out that his immature son Srngi has cursed the great King Pariksit to 
die in seven days, the sage admonishes Srngi and reminds him that 
Pariksit Maharaja has always protected them and only for that reason 
can they, the brahmanas, peacefully protect dharma. In the course of 
this lecture, Samika 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 Samika 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 
dhr, "to sustain", to make his point. Thus he says, "when dharma is 
dhrta (sustained), then it dharayate (sustains) the world.

 The lovely goddess Ganga tests the virtue of her future father-
in-law, King Pratipa, 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: 

Pratipa 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 (Ganga) 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.

Pratipa said: 

 I have forsworn 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 Yayati's return to heaven with his royal descendants:

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, Yayati vehemently protests on the basis of dharma that 
brahmanas and not ksatriyas 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 margam), his vision fixed on 
dharma, a ruler should perform acts that lead to fame. [1.87.17]105 

 The Mahabharata declares that the rule of a saintly king leads the 
people to a proper awareness of dharma. Thus it is said of Santanu:

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 Parasurama had killed all of the ksatriya men on the earth, 
the ksatriya ladies approached selfless brahmanas, 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 
brahmanas. [1.98.5]107 

 Vyasa 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:

Vyasa 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 Vrsaparva, king of the demons, to his 
guru Sukra:

O Bhargava (Sukra), 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 Mahabharata appears to have little patience for an 
exaggerated piety that ignores or subverts legitimate worldly needs. 

 A clear picture of the Mahabharata's search for balance between 
dharma and artha is available in chapter five of the Sabha Parva. 
There, in the longest sustained contemplation of political science 
found in the first two books of the epic, Narada Muni instructs King 
Yudhisthira 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 Yudhisthira, the king of dharma, Narada 
immediately focuses in on this essential balance in society between 
dharma and artha. In my rendering of Narada's words, and throughout 
this section of the Introduction, I will give the words dharma and 
artha, without translating them. 

Narada 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 kama (enjoyment), assigning them to the proper time, 
you who understand time? [2.5.7-10]110 

 In the course of Narada's didactic questions, dharma and artha also 
appear as follows:

O lord of earth, having slept at night for the first two yamas 
(periods of three hours each), do you then arise in the final yama, 
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 constantly 
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, 
Pariksit Maharaja, 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 Ganga delivers to her former husband Santanu 
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 Bhisma is about to explain to Satyavati 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 (apad), keeping in view, also, the ways of the world. 
[1.97.26]115 

 There are many examples of important personalities in the Mahabharata 
who consistently show a deep concern both for virtue, dharma, and for 
so-called worldly affairs, artha. For example, when the great sage 
Kanva offers his newly-wed daughter Sakuntala a boon, her choice of a 
blessings nice illustrates these twin concerns: 

Thereupon, Sakuntala, desiring the good of (her husband) Duhsanta, 
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 Satyavati is vainly trying to convince Bhisma, 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 Bhisma insists that according to dharma it is rather a selfless 
brahmana who should beget a Kuru prince, Satyavati proposes that her 
own son, the greatest of sages, Vyasa, could perform this duty. Bhisma 
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 Vyasa to save the dynasty, now Satyavati had 
to convince the elder of the young widows to accept him in union. 
Again dharma and artha are invoked:

Thereupon that godly woman (Satyavati), 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-gita 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, ananda-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 Brahma offers a boon to Ananta Sesa, that 
divine serpent replies as follows:

Sesa said: "This alone is the boon that I now long for, o great-
grandfather - may my intelligence delight (ramatam) in dharma, and in 
tranquility and austerity, o lord. [1.32.17]120 

 Similarly, in glorifying the state of society during the reign of 
Maharaja Duhsanta, 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/ramaniya). The first example involves a 
description of the asrama of the sage Vasistha, in reference to the 
kama-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 Kalinga lands, and observing the sanctuaries that 
were dharmya and pleasurable (ramaniya), 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 Devayani queries her friend and servant Sarmistha 
about the latter's sudden pregnancy, apparently out-of-wedlock, we 
get this reply:

Sarmistha 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 Yayati 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 Krsna makes a similar point in the Bhagavad-gita: 

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 kama, (material pleasure or selfish desire)" Lord Krsna then 
immediately adds that He is present in kama "which is not opposed to 
dharma" (dharmaviruddha) the very words used to describe Yayati's 
position. 

Dharma-artha-kama

 In its first chapter, the Mahabharata indicates that the processes of 
dharma, artha, and kama are intrinsic to the purpose and function of 
the creation, as revealed in the description of the cosmic vision of 
the great sage Vyasa:

The sage (Vyasa) saw, with clear realization, the process of the 
Vedas: dharma, artha, and certainly kama. He saw the various 
scriptures for dharma, artha, and kama, and that for the maintenance 
of the world, an arrangement had arisen. [1.1.46-47]127 

 Of course the fourth and ultimate purusartha, or goal of life, is 
moksa, spiritual salvation, which we shall discuss later. But for now 
the Mahabharata confines its discussion to the worldly goals. Thus the 
ideal state of society during the reign of Duhsanta is described as 
follows:

O tiger of a man, when that (Duhsanta) 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 kama 
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 Duhsanta to his wife Sakuntala, whom for 
the moment he is pretending not to recognize:

I do not remember having a relationship with you based on dharma, 
kama, or artha. Go or stay as you like! Or do what you wish! 
[1.68.19]129 

 We see the same notion in Devayani's bitter words to Kaca, who does 
not return her love:

Devayani said: "O Kaca, if you reject me in dharma, kama, 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 kama 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 Narada Muni comes 
to instruct Yudhisthira in political science, through a series of 
rhetorical question, the Mahabharata tells us that in fact he came to 
talk about dharma, artha, and kama: 

Worshiped by all the Pandavas, the great sage, a master of the Vedas, 
asked Yudhisthira about this (issue) concerning dharma, kama and 
artha. [2.5.6]131 

 Toward the end of his discussion, Narada 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, kama, 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 (kama). As we shall see in the story of Yayati, insufficient 
satisfaction of basic human needs may lead to frustration and 
obsession, which act against the development of spiritual 
consciousness. Thus the Mahabharata praises King Yudhisthira's ability 
to balance dharma, artha, and kama.

That best of the Bharatas (Yudhisthira) cultivated equally dharma, 
kama, and artha, honoring all three as a man with relatives honors his 
relatives as equal to himself. When dharma, artha, and kama 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 kama 
must be performed according to dharma. Yudhisthira's balancing of 
dharma, kama, and artha in fact was conducted "according to dharma:"

At that time, whatever was suitable in regard to dharma, kama, and 
artha, the king (Yudhisthira) 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 
Santanu, the Mahabharata attributes to him a firm conviction as to the 
superiority of dharma over artha and kama.

"Dharma is certainly beyond kama and artha!" (Santanu) was fixed in 
this resolve. [1.94.4]135 

Degrees of dharma

 The Mahabharata 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-bhrt, "one who supports, maintains, 
cherishes, or, to use the cognate English term, one who bears, 
dharma." Thus in the Adi-parva, six persons are described or addressed 
as sarva-dharma-bhrtam vara, "the best or excellent one of all those 
who bear dharma." These six are: Yudhisthira [1.2.193], Bhrgu 
[1.5.13], Srngi136 [1.38.6], Arjuna twice [1.60.4] [1.125.12], Bhisma 
[1.97.7], and Bharadvaja [1.121.6]

 We also find the superlative term dharma-bhrtam srestha, "the very 
best, most glorious etc. of those who maintain dharma," used twice for 
King Yudhisthira [1.56.9] [1.114.6], and once for Parasara Muni 
[1.99.7]. 

 The similar term, dharma-bhrtam varistha, "the most excellent of 
those who maintain dharma" is used twice in the Adi-parva, again in 
relation to King Yudhisthira [1.179.21] [1.183.4], once in a 
description of Lord Krsna's first meeting with King Yudhisthira:

Then Vasudeva (Krsna), approaching Kunti's son, the most excellent of 
those who maintain dharma, said to him: "I am Krsna," and pressed the 
feet of King Yudhisthira, descendent of Ajamidha [1.183.4]137 

 We also learn in the Mahabharata that some persons understand dharma 
better than others. The term sarva-dharma-vidam vara, "best of those 
who know dharma," occurs three times in the first two parvas of the 
epic, in reference to Santanu [1.94.6], Yudhisthira [2.12.7], and 
Narada 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. Vyasa himself says 
to his mother Satyavati:

Vyasa 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 Mahabharata's first two books 
in which a speaker declares a particular virtue to be the "highest 
dharma" or a "superior dharma". For instance, a young sage cursed to 
become a reptile saves himself from Ruru, a serpent-killing brahmana, 
by giving him these good lessons:

"Authorities consider non-violence toward all living things to be the 
highest dharma (paramo dharma). Therefore a brahmana 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 brahmana, 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. 
Sakuntala also gives a practical lecture on dharma to her husband King 
Duhsanta, 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 dharmah), and because that very 
principle is constant in you, you have defeated me in battle, o 
Partha. [1.159.13]144 

 Trying to convince her husband King Duhsanta not to abandon their 
son, Sakuntala 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 Sakuntala 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 transcendent 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 Mahabharata, 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, 
ahimsa, non-violence, or "non-injury" was his chief obligation. 
Similarly, when confronted by his innocent and godly wife, Duhsanta 
could only maintain his position as a decent, and what to speak of 
religious, king by telling the truth. So from Sakuntala's point of 
view, at that time and in that situation, his chief duty was to care 
for his son.

 In fairness to Duhsanta it should be noted that his real intention 
was to save his family. Realizing that the unusual and secretive 
circumstances 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 Sakuntala and his son, by publicly 
denying them, precisely so that he could remain with them.

 There is one instance where Kunti, mother of the Pandavas, states 
that a "great dharma" will be done if her son Bhima kills a demon who 
is literally eating up the town of Ekacakra. 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 brahmana family that hosted the incognito Pandavas 
faced their turn, Kunti intervened and declared that Bhima would go 
and kill the demon, which he did. In the following statement, it is 
noteworthy that Kunti considered that Bhima's act would serve two 
purposes: it would repay the Pandavas' debt to the family, and it 
would be a "great dharma" in its own right. Thus Kunti convinces 
Yudhisthira of her decision with these words:

Indeed two purposes will be carried out, Yudhisthira: 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 Mahabharata 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 brahmanas, Vyasa 
divided the Vedas, from which he is remembered as Vyasa, "the 
divider". [1.57.72-73]147 

Sanatana-dharma

 There is a special and superior type of dharma distinguished as 
sanatana-dharma, or "eternal dharma". Before examining the instances 
of the term sanatana-dharma in the first two Parvas of the 
Mahabharata, we shall first review the use of the term sanatana, 
"eternal" itself. There are various ways of saying "eternal" in 
Sanskrit, such as sanatana, sasvata, nitya etc. The point here is that 
a close study of the text reveals that of these terms, sanatana is 
used more often in a purely spiritual sense in describing something 
fully transcendental to material time. The word sasvata 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: sanatana, sasvata, 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 
sanatana, "eternal", usually appears in descriptions of a grand, or 
cosmic scale, and normally when a straightforward sense of spiritual 
eternity is intended. For example, in the beginning of the 
Mahabharata, Sri Suta first declares that he will narrate this epic 
work of Vyasa, 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 sanatana. [1.1.20]148 

 Suta goes on to glorify the Lord as the Absolute, brahman, whose many 
qualities include that of being sanatana:

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 sanatana. 
[1.1.28]149 

 In the above text, the absolute, brahman, is glorified 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 
sanatana:

The Supreme Lord, who is sanatana, 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 sanatana. [1.1.193-194]150 

 Later in this same parva it becomes clear that the sanatana Lord of 
whom we speak is Vasudeva, a plenary expansion of Lord Narayana:

He who is named Narayana, is the God of gods, sanatana. By His 
portion, glorious Vasudeva appeared among human beings. [1.61.90]151 

 Thus the Supreme Personality of the Godhead is declared to be 
sanatana. eternal. He is glorified by names such as Narayana, Visnu, 
and Vasudeva, for after all, Suta has told us that the Lord is 
puru-hutam, "called by many names." As we will show later, this same 
Lord is ultimately known as Krsna, and it is in this form that the 
Lord enlivens the history of the Mahabharata.

 Suta also reveals that the original scripture, the holy Veda, is 
sanatana:

Having divided the sanatana Veda, with austerity and celibacy, the son 
of Satyavati composed this pious history (Mahabharata). [1.1.52]152 

 Thus the word sanatana 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 sanatana in this volume, apart from 
its connection with dharma. In this final case, the lovely and 
strong-willed goddess Sakuntala, 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 sanatana 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 sanatana 
dharma, i.e. that which is always dharma in all circumstances. For 
instance, as we have seen earlier, when Bhisma 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 sanatana dharma of warriors, by 
which the lineage of Santanu 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 sanatana dharma is meant to give a special 
status to the proposed behavior. Such dharma is not apad-dharma, 
invoked to cover an emergency.

 When a Gandharva king, sporting with his consorts, tries to violently 
prevent the Pandavas 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 sanatana 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 sanatana 
dharma.

 There is one instance in the Mahabharata where one is inclined to 
think that a great soul is manipulating the term sanatana 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 Pandu desperately tries to convince his beloved wife Kunti 
to do what the widows of Pandu's father Vicitravirya did: to accept 
union with a qualified brahmana. Indeed Pandu himself was born of such 
union. Kunti, however, is extremely reluctant to even think of another 
man beside her husband. Pandu 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 
there was no sin in this. Pandu then declares:

Even today among the Northern Kurus, o shapely woman, this sanatana 
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 Svetaketu who angrily 
protests. But the father intervenes:

Seeing his son Svetaketu so angered, the father said to him, "Dear 
boy, don't be angry! This is sanatana dharma. Certainly the women of 
all social classes (varnas) 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 (maryada) 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. 
Svetaketu 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 (Kunti), thus it was formerly Uddalaka's son, Svetaketu, who 
established, by his strength, this moral boundary which is surely in 
accord with dharma. [1.113.15-20]158 

 Pandu first claims here, on the authority of a statement by the Vedic 
sage Uddalaka, that there is a sanatana-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. 
Pandu then invokes a maryada (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 Kunti to ignore the ad hoc rule and return to the 
real and eternal principle. Thus Kunti can freely unite with another 
man so that Pandu, 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 way offending their husbands, society, or the laws of God. The 
sense that Pandu is telling Kunti a story in a desperate attempt to 
get a son, is heightened even further when he tells his still 
reluctant wife Kunti: 

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 Pandu 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 Kunti 
has revealed and employed her power to summon and beget sons with 
demigods, thus producing three glorious sons, Pandu requests her to 
use her power a fourth time. Kunti 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, Pandu 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 Kunti's 
sons is fixed at three.

The term sanatana in the Bhagavad-gita

 Let us examine the use of the term sanatana in the Bhagavad-gita. The 
first two occurrences of the word illustrate two distinct senses of 
sanatana, which literally means: eternal, perennial, enduring, 
everlasting, primeval, perpetual etc.

 In arguing that he should abandon the fratricidal battle of 
Kuruksetra, 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 Krsna:

 On destruction of the family, the sanatana family-dharmas perish. 
When dharma perishes, adharma overwhelms the entire family. [BG 
1.39]160 

By way of contrast, Lord Krsna first uses the term sanatana 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, sanatana. [BG 2.24]161 

 Arjuna has used the term sanatana in the sense of a perpetual 
religious duty within this world. Lord Krsna, on the other hand, 
speaks ontologically of an eternal being, an everlasting soul, whose 
very nature is to always exist. And while discussing various 
approaches to religious sacrifice, Lord Krsna explains that as the 
soul is sanatana, so also brahman, the Absolute spiritual nature, of 
which the soul is part, is also sanatana:

Enjoying the nectar of sacrificial remnants, their sins removed by 
sacrifice, certainly all these knowers of sacrifice go to brahman 
which is sanatana. [BG 4.30]162 

 Lord Krsna also refers to Himself as the "sanatana seed" of all 
creatures: 

 O Partha, know me to be the sanatana 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 Krsna also describes His 
own "supreme abode" as sanatana:

 Superior to that unmanifest (aspect of the universe), however, is 
another unmanifest, sanatana 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 Krsna is the protector of eternal dharma, for 
the Lord is Himself the sanatana 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 (sasvata) dharma. I conclude that You are the 
sanatana person. [BG 11.18]165 

 And Lord Krsna, having stated in the second chapter of the 
Bhagavad-gita that the soul is sanatana, later reaffirms that the 
living being, specifically as a minute part of the Lord, is sanatana, 
eternal, even though the soul is now entangled in a non-eternal 
atmosphere:

 The sanatana 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 sanatana-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 Mahabharata. It is remarkable however that Lord Krsna then 
begins to utilize the same word sanatana 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-gita theologically begins where the ordinary topics of 
the Mahabharata leave off. 

The term sasvata 

 We may compare the term sanatana, "eternal", with its synonym sasvata, 
which gives the sense of "permanent, perpetual, enduring etc." 
The term sasvata-dharma, "perennial dharma", occurs in the Adi-parva 
of the Mahabharata, as well as in the Bhagavad-gita, and to better 
understand this word sasvata, 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 sasvata 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 Mahabharata, italicized words are always 
translations of the Sanskrit word sasvata.

 When the sungod and moongod exposed the plot of wicked Rahu 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 Drona, King Drupada diplomatically 
solicits from him his perpetual favor. [1.128.13]169 

 The brahmana host of the Pandavas at Eka-cakra 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 Sabha-parva, both Lord Krsna and King Yudhisthira speak of 
their everlasting vows. Thus when King Jarasandha demands to know why 
Krsna, Bhima and Arjuna have shunned the entryway to his city, refused 
all protocol and have rather violently broken their own way into the 
city, Lord Krsna 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 

 Yudhisthira Maharaja justifies his decision to gamble with the Kurus 
as follows:

I will gamble with Sakuni, 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 sasvata 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 sasvata, which is sasvati, is often used with 
the word samah, "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 Bhagavad-gita, when Lord Krsna says:

 Having achieved the worlds of the pious doers, and having dwelt there 
for endless years (sasvatih samah), a fallen yogi takes birth in the 
home of pure and opulent persons. [BG 6.41]174 

 It is clearly understood within the Bhagavad-gita that the worlds of 
the pious are temporary, for after having dwelt there, the yogi leaves 
those worlds and takes birth again. There are at least four examples 
in the first two parvas of the Mahabharata wherein the term sasvatih 
samah, "endless years", clearly refers to a temporary time span:

 King Yayati, son of Nahusa, 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 

 Hidimba refuses her brother's order to kill the Pandavas, reasoning 
that by devouring the brothers, she will have a moment's satisfaction, 
but by sparing and marrying Bhima, she will enjoy for endless years. 
[1.139.16]176 

 Requested by the fire-god Agni, the lord of the waters, Varuna, 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 Pandavas are defeated at dice, the wicked Duhsasana declares 
that Prtha'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 sasvata, to indicate a seemingly 
endless or perpetual time, is especially significant when we analyze 
the frequent claims in the Mahabharata that a pious or worthy person 
has achieved a perpetual or everlasting world or abode. We have 
already pointed out Lord Krsna's statement in the Bhagavad-gita that a 
fallen yogi takes birth again in this world after having enjoyed the 
worlds of the pious for endless years (sasvatih samah). Such 
statements are readily visible in the first two Parvas of the 
Mahabharata:

 Assuring his forefathers that he will marry and beget a son who will 
preserve the family line, thus keeping the forefathers to heaven, 
Jaratkaru states:

Surely for your deliverance offspring will arise in that (marriage). 
May my forefathers enjoy, having reached the sasvata 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 sasvata 
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, sasvata worlds. [1.57.6]180 

 The sage Mandapala attempts to enter heaven on the strength of 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 sasvata worlds. 
[1.220.13]181 

 Having begotten good sons, the same Mandapala offered this prayer to 
the fire-god, Agni, when the blazing inferno of Khandava threatened to 
consume his young sons:

Offering obeisances unto you, the sages go with their wives and sons 
to the sasvata destination, won by their own work. [1.220.25]182 

 As a final example of a sasvata or seemingly permanent abode within 
an ultimately temporary universe, Narada tells King Yudhisthira about 
the "everlasting" assembly hall of the creator Brahma:

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 sasvata, and does 
not perish. [2.11.11]183 

 To complete our picture of the term sasvata, King Santanu refers to 
the eternal Veda in three divisions (Rg, Yajus, and Sama) as 
trayi-sasvati, "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 sasvata that Lord Krsna says in the 
Bhagavad-gita, 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 (sasvata). 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 sasvata-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 sasvata-dharma in the Adi-parva, spoken by King 
Pandu who seeks to convince his wife Kunti 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 sasvata dharma. [1.111.23]187 

 We have seen various instances in which the term sasvata indicates an 
apparently endless, but ultimately temporary, amount of time. There 
is one extraordinary instance in which the word sasvata indicates that 
which is factually eternal. After Krsna and Arjuna have successfully 
facilitated the destruction of the Khandava forest, Lord Indra 
descends from heaven and offers the two heroes a boon. Lord Krsna, 
playing the part of a human being, makes His choice:

Even though He is Vasudeva (Krsna), He took (as His boon) everlasting 
(sasvati) affection with Partha (Arjuna). And the king of gods then 
affectionately gave Him that boon. [1.225.13]188 

 The Mahabharata 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 Krsna performed His pastime of 
reaffirming His eternal loving relationship with his pure devotee. A 
similar episode occurs when, in the Adi-parva, Lord Visnu first meets 
another eternal devotee of His, Garuda, whom the Lord chooses as His 
carrier. 

 In the previous section, we concluded our discussion of the term 
sanatana by stating: "It is clear that the Bhagavad-gita theologically 
begins where the ordinary topics of the Mahabharata leave off." The 
same will hold true when we examine the word sasvata in the 
Bhagavad-gita. Arjuna begins this word's Gita career when he refers to 
family duties as sasvata: 

By these crimes of the family killers, those who propagate a confusion 
of social classes (varna), community dharmas are destroyed and also 
the everlasting (sasvata) family dharmas. [BG 1.42]189 

 This use of the term sasvata is certainly typical of the general tone 
of the Mahabharata. 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 Gita 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 Krsna first employs the term sasvata in the second chapter of 
the Gita 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 
(sasvata), this primordial being is not slain when the body is being 
slain. [BG 2.20]190 

 As we shall see, virtually whenever Lord Krsna uses the term sasvata 
in the Gita 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 Krsna uses the term sasvatih samah, 
"endless years" (BG 6.41) in an ordinary Mahabharata sense in 
reference to a material celestial world which is not truly eternal. 
Lord Krsna's final verdict on this world, of course, is that it is not 
sasvata at all. Rather it is the opposite: asasvata, "unenduring":

Having approached me, the great souls do take birth again, they do not 
return to this miserable place which does not endure (asasvata), for 
they have gone to the supreme perfection. [BG 8.15]191 

 And after hearing extensively from Lord Krsna, Arjuna too begins to 
use the word sasvata 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 (sasvata) divine person, the 
original God, unborn and almighty." [BG 10.12]192 

 Now that both Lord Krsna and Arjuna have confirmed this higher sense 
of sasvata, Arjuna's subsequent use of the term sasvata-dharma has a 
new and spiritually richer sense: 

You (Krsna) are unperishing, supreme, the object of knowing. You are 
the transcendental resting place of this universe. You are the 
inexhaustible protector of sasvata-dharma, for I consider you to be 
the eternal (sanatana) person (glorified in the Vedas). [BG 11.18] 
193 

 In the context of this verse, we are clearly entitled to extend the 
sense of sasvata-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 Krsna Himself refers to sasvata-dharma:

I am indeed the foundation of brahman, inexhaustible and immortal, and 
of sasvata dharma, and of the ultimate happiness. [BG 14.27]194 

 Lord Krsna concludes his use of the word sasvata by twice employing 
it, at the end of the Gita to describe the eternal, spiritual position 
achieved by His devotees: 

Always performing all activities under My shelter, by My grace one 
achieves the unperishing, sasvata position. [BG 18.56]195 

Go to Him alone (the Lord) for shelter with all your heart, o Bharata, 
and by His mercy you shall attain the supreme peace and the 
everlasting (sasvata) abode.196 

 Our exploration of the concept of permanence or eternity in the 
Mahabharata will finally lead us to a Sanskrit word, nitya, which in 
its adverbial forms, nityam, nityasah, nityada, is the most common 
Sanskrit word for "always, regularly, permanently, continuously, 
invariably, etc." 

 Four kings in the Adi-parva are said to be dharma-nitya, a compound 
indicating continuous, steady adherence to the sacred laws of dharma. 
In order of occurrence, these monarchs are King Vasu [1.57.1], King 
Santanu [1.97.3], King Pandu [1.102.20], and King Yudhisthira 
[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 Mahabharata. For example, 
both the Katha Upanisad, and the Svetasvatara Upanisad declare the 
Lord to be the supreme eternal being (nitya), who provides all that 
the many eternal beings (nityanam) 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. [Kath 5.13; Svet 6.13]197 

 Interestingly, in the Adi-parva, we find two instances where this 
world is described as having the negative quality of a-nitya-ta, 
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 Yudhisthira gives up his attachment to 
this world upon seeing that, in the absence of Lord Krsna, the powers 
and glory of the Pandavas have immediately waned:

 Taking the old and young people from Dvaraka, Arjuna then witnessed 
[on the way] in a painful misfortune the defeat of his Gandiva bow, 
indeed the fall from grace of all his celestial weapons, and the loss 
of the Vrsni wives. Seeing the temporary nature (anityata) of all 
(worldly) powers, and encouraged by the words of Vyasa, Arjuna came to 
detachment. Approaching Yudhisthira he convinced the king of dharma to 
give up this world. [1.2.226-228]198 

 King Yayati demonstrates the same realization in this statement to 
his royal descendants who are also cultivating spiritual values:

Having understood the temporary nature (anityata) of pleasure and 
pain, for what reason, o Astaka, 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-gita, Lord Krsna echoes the same idea, that this 
world is ultimately temporary, but then the Lord goes on to give the 
solution: devotion to God, Krsna:

Having come to this unhappy, impermanent (anitya) world, worship Me! 
[9.33]200 

 Earlier, in the second chapter of the Gita, Krsna 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, 
immeasurable soul are said to have an end. Therefore fight, o 
Bharata! [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 (sasvata), 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 Partha, 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, sanatana. [BG 2.24]204 

 Again, in all four of these verses, the term nitya appears within a 
cluster of synonyms whose collective power points unmistakably 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 Mahabharata in general, and specifically the Bhagavad-gita 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-gita clearly teaches (4.13)205 that the assignment of 
duties, or dharma, is on the basis of a person's 'quality' (guna) 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 Mahabharata, and then 
we shall see how the Bhagavad-gita logically explains such a social 
philosophy.

 At the beginning of Chapter 57, of the Adi-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. Protect dharma, for when dharma is sustained, it 
sustains the entire universe.206 

 Similarly, while urging his son Duryodhana not to envy the Pandavas 
and covet their legitimate position, Dhrtarastra 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 
Sakuntala, the young king Duhsanta convinces the lovely maiden 
Sakuntala to accept him by the rule of gandharva 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 
[ksatriya] class, and Sakuntala, though raised by a brahmana sage, 
Kanva, is truly the daughter of the warrior Visvamitra. Sakuntala 
agrees, but is later embarrassed when her beloved stepfather Kanva 
returns home. Kanva, 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 (ksatriyasya) the gandharva 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 Santanu 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 Uttanka: "By 
the fully protecting these citizens, I fully protect my own ksatriya 
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 Gita'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 Pariksit:

Establishing the members of the four varnas 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-gita 

 The Bhagavad-gita powerfully argues that each person should strictly 
perform his or her own sacred duty. Lord Krsna 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-gita 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 Krsna'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 brahmanas, ksatriyas, vaisyas and sudras 
are divided by these qualities which distinguish one's individual 
nature. [18.41] Thus a brahmana'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 ksatriya'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 vaisya's work, born of his nature, is 
characterized by agriculture, cow protection, and trade. A sudra'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 Krsna 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 Kunti, 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 Adi-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 Jaratkaru we find the 
repeated use of the term dharma-lopa, "the neglect, violation, 
transgression etc. of dharma."

 Sometime after the marriage of the bad-tempered ascetic Jaratkaru 
to Vasuki's saintly sister Manasa, 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 quandary. The incident is 
narrated as follows:

Then after several days, the great ascetic Jaratkaru, placing his 
head in the lap of his wife, and looking depressed and tired, began to 
sleep. As that most learned brahmana slept, the sun set over the hill. 
Thereupon, at the finish of day, the sister of Vasuki 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 brahmana. 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 Bhisma to his stepmother Satyavati upon the 
tragic death of her grandson, King Pandu. Bhisma 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 brahmana 
victimized by thieves comes to the Pandavas for help, he declares that 
when a brahmana's property is plundered (vilupyate), dharma and artha, 
"prosperity", are ruined (vilopita):

The sacrificial butter of a distracted brahmana is being plundered 
(vilupyate) by crows. A lowly jackal is grasping an empty tiger's 
cave. You must take up arms when a brahmana'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 Naga princess Ulupi, eager to marry Arjuna, argues that his 
dharma will not be violated by such a union since Arjuna's vow of one 
year of celibacy is only in relation to his first wife Draupadi and 
not other woman:

That exile you all agreed upon, for the sake of dharma, is in regard 
to Draupadi. So in this case, your dharma is not contaminated (dharmo 
na dusyati). O handsome one, those who are suffering should be saved, 
and by saving me, your dharma will not be violated (dharmo 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 Mahabharata 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 Samika admonishes his bad-tempered 
son who has just cursed the saintly King Pariksit:

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, Devayani, whom he refused to 
marry, the celestial student Kaca, son of Brhaspati, 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 Sabha Parva of the Mahabharata, when the blind King 
Dhrtarastra finally realizes that the offenses of his sons against the 
saintly Draupadi 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, Draupadi 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 Jarasandha, 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 
ksatriya, no doubt, who lets forth on an innocent person. [2.20.3]224 

 Finally, in a moving speech in defense of Draupadi and the Pandavas, 
delivered before the bewildered Kuru assembly, Vikarna spells out 
clearly the four "calamities" that induce a monarch to abandon dharma. 
Those practicing Krsna 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 Vikarna:

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-gita Arjuna argued that the Battle 
of Kuruksetra 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 Krsna's description of His descent into this world:

Indeed whenever a decline of dharma occurs, o Bharata (Arjuna), and an 
uprising of adharma, I then manifest Myself. 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 Krsna 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 Krsna 
then states that He comes "to deliver the saintly and vanquish the  
evil-doers". In this context the saintly, the sadhavah, are plainly 
those who follow dharma, whereas the evil-doers, duskrtah, are those 
who reject dharma and thus necessarily promote adharma. 

 Lord Krsna'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 Partha (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 Partha, 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 Partha, intelligence in goodness is that which knows engagement and 
disengagement, prescribed and forbidden acts, danger and safety, and 
bondage 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 Devayani, the 
pet daughter of the powerful guru Sukra, marries King Yayati, her 
girlfriend Sarmistha accompanies the newlyweds as Devayani's 
maidservant. However before they leave for Yayati's kingdom, Sukra 
specifically warns Yayati that he must never call Sarmistha to his 
bed. But Sarmistha convinces Yayati that he should accept her anyway, 
by pleading the cause of dharma over adharma: 

Sarmistha said (to Yayati): Save me from adharma, o king , and lead me 
to dharma. If I were to be the mother of your child in this world, 
I would practice the most noble dharma. [1.77.21]230 

 Yayati agrees, despite Sukra's warning, and surreptitiously gives 
Sarmistha three children, whom the mother claims were fathered by a 
wandering saint who blessed her with his holy seed. Devayani 
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:

Devayani said (to her father Sukra): Adharma has conquered dharma. "O 
glory of the Bhrgus, this king is celebrated as "one who knows 
dharma". But he has stepped over the moral boundary, Kavya, this I 
tell you. [1.78.27,29]231 
 
 In order to fetch his weapons to save an innocent brahmana from 
criminals, the great hero Arjuna must intrude upon his elder brother 
Yudhisthira and Draupadi, even though he will thus violate a 
covenant, and unleash upon himself a one year exile in the forest. 
Arjuna decides however that the dharma of saving the brahmana, 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 
brahmana), 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 papa

 By examining the first two books of the Mahabharata, we see that the 
notion of adharma is closely linked to that of sin, expressed by the 
word papa. For example, at the beginning of the epic, we find that the 
Mahabharata is dharmya, i.e. based on, conducive to, or teaching 
dharma, and thus the great work is papa-bhayapaham, "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, Sukra, rebukes the demon-king Vrsaparva, and in so 
doing, he equates adharma with papa: 

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 papa can also be seen in the incident 
wherein King Yayati hesitates to accept the ardent marriage proposal 
of young Devayani, since she comes from a higher brahmana class. 
Yayati's appeal to Devayani's father, the powerful sage Sukra, reminds 
us of Arjuna's appeal to Lord Krsna in the first chapter of the 
Bhagavad-gita:

Yayati said: O Bhargava, a great adharma born of the mixing of social 
divisions (varna-sankara-jah) verily must not touch me. Thus I appeal 
to you. [1.76.31]235 

However Sukra then assures the young monarch in words that clearly 
link the notions of adharma and papa, 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 Mahabharata 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 Adi-parva describes the original peopling of the 
universe by primeval beings, and there we find that the cosmic origin 
of adharma occurred 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 Nirrti, 
"Calamity", whereby the Nairrtas, 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 Mahabharata praises the ideal moral, economic, and cultural state 
of the Kuru society which rejoiced in the birth of the three Kuru 
princes, Dhrtarastra, Pandu 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, Pandu and Kunti chose the god Dharma on these grounds:

Without a doubt, this son will be the dharmika (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, Pandu's first born son Yudhisthira 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". [1.187.29]241 On 
the other hand, Yudhisthira himself accurately depicted the wicked 
Purocana, minister to Duryodhana and architect of a cruel assassination 
attempt against the Pandavas 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 dharmika, 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 Pandava brothers intend to marry his one 
daughter, he appeals to Yudhisthira:

Kaunteya, you are a dharmika (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 Vyasa arrived on the scene and revealed to 
King Drupada that the marriage of his daughter with the Pandavas 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 
brahmana 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 brahmana at any cost on these grounds:

If I do not give protection forthwith to this brahmana 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-gita

 Dharma is the first word in the Bhagavad-gita, for the great work 
begins when the blind, old king Dhrtarastra asks his secretary Sanjaya 
about the battle that was to take place at dharma-ksetra, the "field 
of dharma", known even today as Kuruksetra.246 Srila Prabhupada 
explains in his purport to this verse that Dhrtarastra, knowing his 
sons to be evil, worried that the spiritual influence of the dharma 
field would favor the pious Pandavas.

 As the Gita's first chapter unfolds, Arjuna also grows wary of the 
influence of dharma, fearing that his, and Krsna'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 Mahabharata 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 Gita when Arjuna naturally tries to justify his 
reluctance to fight in terms of dharma. But the Bhagavad-gita is not 
to be merely another debate over worldly dharma, for the teaching of 
the Bhagavad-gita goes beyond dharma itself. Our thesis here shall be 
that by surveying the path of the word 'dharma' as it appears and 
reappears in the Gita, we can grasp not only much of the fundamental 
teaching of the Mahabharata, but over and above this, the clear way in 
which the Bhagavad-gita transcends the general body of the Mahabharata, 
and establishes the highest, transcendental truth of the soul and 
Krsna.

 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 Krsna, the family women are 
polluted.

D. "When the women are polluted, o Varsneya, 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 propagate 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 Janardana, that those men who devastate 
family dharmas have their residence fixed in hell." [BG 1.43]251 

 Arjuna has sounded a familiar Mahabharata theme, namely that dharma 
protects when it is protected, but injures when it is injured. We may 
recall the statement of the sage Samika to his errant son Srngi 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 varna-sankara, 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 varnasrama 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 Krsna is about to teach 
His friend Arjuna that above even dharma is God, and the Lord Himself 
desired the battle. Lord Krsna rejects Arjuna's argument as mere 
"weakness of heart" (hrdaya-daurbalyam) and "impotence" (klaibyam) and 
urges Arjuna to fight. 

 Despite his previous argument about dharma, Arjuna now admits that he 
is actually dharma-sammudha-cetah, "confused in his mind about 
dharma", [BG 2.7] and thus he gives up his polemics and surrenders to 
Lord Krsna as his spiritual master. Thus the teaching of the 
Bhagavad-gita begins in earnest. 

 Lord Krsna does not immediately address Arjuna's argument about 
dharma, as we would expect in a typical Mahabharata 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 ksatriya 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 caveksya, "And 
even considering your personal dharma as well". One gets the impression 
by reading the Mahabharata that life is meant to practice dharma, but 
we find here in the Bhagavad-gita that dharma itself is meant to 
assist the real goal of life, understanding the eternal soul and its 
relationship with the Supreme Soul, Krsna. In any case, Lord Krsna 
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 Krsna were to fight the 
Battle of Kuruksetra, they would be destroying dharma and incurring 
sin. [BG 1.36, 39-44] Now Lord Krsna 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 Krsna 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 Krsna has refuted that. Throughout the 
rest of the Gita, Lord Krsna 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 Krsna begins His teaching in the Gita by 
elaborately describing the eternal nature of the soul. Having done so, 
Lord Krsna states [Bg 2.39] that what He has just taught Arjuna is 
buddhi, "real intelligence or understanding", and that He has taught 
it sankhye, "in a philosophical sense" of identifying the soul as a 
separate 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 Krsna 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 Krsna'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 Krsna 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 Bharata (Arjuna), and 
an uprising of adharma, I then manifest Myself. 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 sadhu, a saintly or good person, 
is one who follows dharma, whereas an evil-doer, duskrt, 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 Samika:

Indeed when dharma is struck, it strikes back without a doubt. 
[1.37.22]260 

 We see that according to the Bhagavad-gita, dharma ultimately 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 Srimad-Bhagavatam: 

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 Samika, 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-gita, 
that it is Lord Krsna who personally protects the perennial principles 
of dharma:

You are the inexhaustible protector of everlasting dharma. [BG 11.18] 
262 

 Lord Krsna 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-gita that reveals the full theistic 
implications of the Mahabharata's teachings. We can now see why 
Arjuna's initial argument, that to obey Lord Krsna 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 Krsna 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 Krsna reserves the phrase "this dharma" for 
discussions of Krsna 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 Krsna 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 Krsna, the Supreme Lord. The supreme 
process which Lord Krsna 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 
Krsna 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 Krsna starkly contrasts the ordinary 
dharma of the Vedas and much of the Mahabharata with this dharma, 
which is pure devotional service to Krsna. Lord Krsna concludes the 
important ninth chapter by showing the power of this dharma, unalloyed 
Krsna 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 sadhu (good person) 
for he has actually come to a perfect determination. 

 Quickly he becomes a righteous soul, dharma-atma, and attains to 
lasting peace. O son of Kunti, proclaim it, that my devotee is never 
lost! [BG 9.30-31]268 

 It is simply on the strength of devotion to Krsna that even a man of 
terrible conduct quickly becomes devoted to dharma. There is no 
corresponding assurance in the Gita that by practicing ordinary Vedic 
dharma one will become a pure devotee of the Lord. Rather, the fruit 
of trayi-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, Krsna (bhajate 
mam ananya-bhak), a solid standing on the platform of dharma comes 
automatically. And we should remember that for the Gita, the highest 
dharma is to surrender to the Supreme Lord in love and service. 

 Now that Lord Krsna has explained asya dharmasya, "this dharma" of 
Krsna consciousness which leads to the Lord's eternal abode, we can 
better understand Arjuna's statement in the eleventh chapter, that 
Lord Krsna is the protector of "everlasting (sasvata) 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 Krsna 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-gita, Lord Krsna 
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 Gita earlier 
on, and we will not repeat that discussion.

 We have often stated that the Bhagavad-gita begins where ordinary 
Vedic dharma leaves off, and Lord Krsna 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 Krsna, 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 Krsna 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-gita 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 trayi-mule purvair acarite janaih

vartamanas tatha kartum tasmin karmani vartase [2.5.87] 

2 vedais caturbhih samitam vyasasyadbhuta-karmanah

samhitam srotum icchamo dharmyam papa-bhayapaham [1.1.19]

3 dharmagatam prapya dhanam yajeta [1.86.3]

4 pani-grahasya tanaya iti vedesu niscitam dharmam manasi samsthapya 
brahmanams tah samabhyayuh [1.98.5]

5 yatra prakrtim apannah srutva dharma-viniscayam

bhismad bhagirathi-putrat kuru-rajo yudhisthirah [1.2.201]

6 na tu dharmasya suksmatvad gatim vidmah kathancana

adharmo dharma iti va vyavasayo na sakyate [1.188.11]

7 12. ahimsa paramo dharmah sarva-prana-bhrtam smrtah tasmat 
prana-bhrtah sarvan na himsyad brahmanah kvacit

[Similarly: ahiMsA paramo dharmaH param nirvAna-kAranam (Narada 
Pancaratra 2.7.42), ahimMsA paramo dharmaH sarva-varnAzramAditaH
sa ca AcArato nRNAM abhISTaphalado bhavet (Satvata tantra 9.40)]

13. brahmanah saumya eveha jayateti pura srutih veda-vedanga-vit tata 
sarva-bhutabhaya-pradah

14. ahimsa satya-vacanam ksama ceti viniscitam brahmanasya paro dharmo 
vedanam dharanad api

15. ksatriyasya tu yo dharmah sa nehesyati vai tava danda-dharanam 
ugratvam prajanam paripalanam

16. tad idam ksatriyasyasit karma vai srnu me ruro janamejayasya 
dharmatman sarpanam himsanam pura

17. paritranam ca bhitanam sarpanam brahmanad api tapo-virya-balopetad 
veda-vedanga-paragat astikad dvija-mukhyad vai sarpa-satre dvijottama 
[1.11.12-17]

8 kamato na dharmatah 1.72.18

9 avadhyah striya ity ahur dharma-jna dharma-niscaye dharma-jnan 
raksasan ahur na hanyat sa ca mam api [1.146.29]

10 sasvad-dharmatmanam mukhye kule jatasya bharata 
kama-lobhabhibhutasya katham te calita matih [1.109.11]

11 acchadmanamayaya ca mrganam vadha isyate sa eva dharmo rajnam tu 
tad vidvan kim nu garhase [1.109.13] 

12 nrsamsam karma su-mahat sarva-loka-vigarhitam asvargyam ayasasyam 
ca adharmistham ca bharata (21)

stri-bhoganam visesa-jnah sastra-dharmartha-tattva-vit narhas tvam 
sura-sankasa kartum asvargyam idrsam (22)

tvaya nrsamsa-kartarah papacaras ca manavah

nigrahyah parthiva-srestha tri-varga-parivarjitah (23)

kim krtam te narasrestha nighnato mam anagasam

munim mula-phalaharam mrga-vesa-dharam nrpa

vasamanam aranyesu nityam sama-parayanam (24) [1.109.21-24]

13 nedam lobhan na cajnanan na ca mohad viniscitam buddhi-purvam tu 
dharmasya vyavasayah krto maya [1.150.19] 

14 pitara ucuh

yatasva yatnavams tata santanaya kulasya nah 

atmano 'rthe 'smad-arthe ca dharma ity eva cabhibho [1.13.20]

15 astav eva samasena vivaha dharmatah smrtah [1.67.8]

16 sakuntalovaca: yadi dharma-pathas tv esa [1.67.15]

17 tam caiva bharyam dharma-jnah pujayam asa dharmatah [1.69.39]

18 sa dharmato 'nuniyainam kathancid dharma-carinim [1.99.49]

19 loka-veda-viruddham tvam nadharmam dharmikah sucih kartum arhasi 
kaunteya kasmat te buddhir idrsi [1.187.27]

20 yudhisthira uvaca suksmo dharmo maha-raja nasya vidmo vayam gatim 
purvesam anupurvyena yatam vartmanuyamahe 

na me vag anrtam praha nadharme dhiyate matih [1.187.28-29]

21 katham eka bahunam syan na ca syad dharma-sankarah etan no bhagavan 
sarvam prabravitu yatha-tatham [1.188.5]

22 asmin dharme vipralabdhe loka-veda-virodhake

yasya yasya matam yad yac chrotum icchami tasya tat [1.188.6]

23 adharmo 'yam mama mato [1.188.7]

24 tam pahi dharmo hi dhrtah krtsnam dharayate jagat [1.57.17]

25 adharmat trahi mam rajan dharmam ca pratipadaya

tvatto 'patyavati loke careyam dharmam uttamam [1.77.21]

26 tad idam draupadi-hetor anyonyasya pravasanam

krtam vas tatra dharmartham atra dharmo na dusyati

paritranam ca kartavyam artanam prthu-locana

krtva mama paritranam tava dharmo na lupyate [1.206.26.27]

27 sasvad-dharmatmana jato bala eva pita mama jivitantam anupraptah 
kamatmaiveti nah srutam [1.110.3]

28 dharma-jnah san maha-raja yo 'dharmam akrthah priyam tasmaj jara 
tvam acirad dharsayisyati durjaya [1.78.30]

29 sabhyas tv ami raja-putry ahvayanti, manye praptah sanksayah 
kauravanam [2.60.12]

30 dharmam tv ekam paramam praha loke sa nah samam dhasyati gopyamanah 
[2.60.13]

31 ehy ehi pancali jitasi krsne duryodhanam pasya vimukta-lajja

kurun bhajasvayata-padma-netre dharmena labdhasi sabham paraihi 
[2.60.20]

32 dharme sthito dharma-sutas ca raja, dharmas suksmo nipunais 
copalabhyah

vacapi bhartuh paramanu-matram necchami dosam sva-gunan visrjya, 
[2.60.31]

33 dhig astu nastah khalu bharatanam dharmas tatha ksatra-vidam ca 
vrttam

yatrabhyatitam kuru-dharma-velam preksanti sarve kuravah sabhayam 
[2.60.33] 

34 gaccha tvam kitavam gatva sabhayam prccha suta-ja

kim nu purvam parajaisir atmanam mam nu bharata

etaj jnatva tvam agaccha tato mam naya suta-ja [2.60.7] 

35 bhisma uvaca

na dharma-sauksmyat subhage vivaktum saknomi te prasnam imam yathavat

asvo hy asaktah panitum parasvam striyas ca bhartur vasatam samiksya 
[2.60.40]

36 na pura bhimasena tvam idrsir vadita girah

parais te nasitam nunam nrsamsair dharma-gauravam [2.61.7]

37 catvary ahur nara-srestha vyasanani mahiksitam

mrgayam panam aksams ca gramye caivatisaktatam

etesu hi narah sakto dharmam utsrjya vartate

tatha-yuktena ca krtam kriyam loko na manyate [2.61.20-21]

38 28. ete na kincid apy ahus codyamanapi krsnaya

dharmena vijitam manye manyante drupadatma-jam, and also

30. na ca dharmam yatha-tattvam vetsi duryodhanavara

yad bravisi jitam krsnam ajiteti su-manda-dhih

32. abhyantara ca sarvasve draupadi bharatarsabha

evam dharma-jitam krsnam manyase na jitam katham

34. manyase va sabham etam anitam eka-vasasam

adharmeneti tatrapi srnu me vakyam uttaram

35. eko bharta striya devair vihitah kuru-nandana

iyam tv aneka-vasa-ga bandhakiti viniscita

36. asyah sabham anayanam na vicitram it me matih

ekambara-dharatvam vapy atha vapi vivastrata

37. yac caisam dravinam kincid ya caisa ye ca pandavah

saubaleneha tat sarvam dharmena vijitam vasu [2.61.28,30,32,34-37] 

39 krsnam ca visnum ca harim naram ca tranaya vikrosati yajnaseni

tatas tu dharmo 'ntarito mahatma samavrnot tam vividha-vastra-pugah 
[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 bahu samucchritya nivarya ca sabha-sadah

vidurah sarva-dharma-jna idam vacanam abravit

52. vidura uvaca

draupadi prasnam uktvaivam roraviti hy anathavat

na ca vibruta tam prasnam sabhya dharmo 'tra pidyate

53. sabham prapadyate hy artah prajvalann iva havyavat

tam vai satyena dharmena sabhyah prasamayanty uta

54. dharma-prasnam atho bruyad artah sabhyesu manavah

vibruyus tatra te prasnam kama-krodha-vasatigah

55. vikarnena yatha-prajnam uktah prasno naradhipah

bhavanto 'pi hi tam prasnam vibruvantu yatha-mati

56. yo hi prasnam na vibruyad dharma-darsi sabham gatah

anrte ya phalavaptis tasyah so 'rdham samasnute

57. yah punar vitatham bruyad dharma-darsi sabham gatah

anrtasya phalam krtsnam samprapnotiti niscayah [2.61.51-5]

41 Although a great devotee of the Lord, Prahlada technically belonged 
to the society of asuras, demons.

42 65. prahlada uvaca

tvam vai dharmasya vijnata devasyehasurasya ca

brahmanasya maha-prajna dharma-krcchram idam srnu

66. yo vai prasnam na vibruyad vitatham vapi nirdiset

ke vai tasya pare lokas tan mamacaksva prcchatah

67. kasyapa uvaca

janan na vibruvan prasnam kamat krodhat tatha bhayat

sahasram varunan pasan atmani pratimuncati

68. tasya samvatsare purne pasa ekah pramucyate

tasmat satyam tu vaktavyam janata satyam anjasa

69. viddho dharmo hy adharmena sabham yatra prapadyate

na casya salyam krntanti viddhas tatra sabha-sadah

70. ardham harati vai sresthah pado bhavati kartrsu

padas caiva sabha-satsu ye na nindanti ninditam

71. anena bhavati srestho mucyante ca sabha-sadah

eno gacchati kartaram nindarho yatra nindyate

72. vitatham tu vadeyur ye dharmam prahlada prcchate

ista-purtam ca te ghnanti sapta caiva paravaran [2.61.65-72]

43 sudhanvovaca

putra-sneham parityajya yas tvam dharme pratisthitah

anujanami te putram jivatv esa satam samah [2.61.79]

44 vidura uvaca

evam vai paramam dharmam srutva sarve sabha-sadah

yatha-prasnam tu krsnaya manyadhvam tatra kim param [2.61.80]

45 8. kim tv atah krpanam bhuyo yad aham stri sati subha

sabha-madhyam vigahe 'dya kva nu dharmo mahiksitam

9. dharmyah striyah sabham purvam na nayantiti nah srutam

sa nastah kauraveyesu purvo dharmah sanatanah

10. katham hi bharya pandunam parsatasya svasa sati

vasudevasya ca sakhi parthivanam sabham iyam

11. tam imam dharma-rajasya bharyam sadrsa-varna-jam

bruta dasim adasim va tat karisyami kauravah [2.62.8-11]

46 14. bhisma uvaca

uktavan asmi kalyani dharmasya tu param gatim

loke na sakyate gantum api viprair mahatmabhih

15. balavams tu yatha dharmam loke pasyati purusah

sa dharmo dharma-velayam bhavaty abhihitah paraih

16. na vivektum ca te prasnam etam saknomi niscayat

suksmatvad gahanatvac ca karyasyasya ca gauravat

17. nunam antah kulasyasya bhavita na cirad iva

tatha hi kuravah sarve lobha-moha-parayanah

18. kulesu jatah kalyani vyasanabhyahata bhrsam

dharmyan margan na cyavante yatha nas tvam vadhuh sthita

19. upapannam ca pancali tavedam vrttam idrsam

yad krcchram api samprapta dharmam evanvaveksase

20. ete dronadayas caiva vrddha dharma-vido janah

sunyaih sarirais tisthanti gatasava ivanatah [2.62.14-21]

21. yudhisthiras tu prasne 'smin pramanam iti me matih

ajitam va jitam vapi svayam vyahartum arhati

47 kurvantu sarve canrtam dharma-rajam pancali tvam moksyase dasa-
bhavat [2.62.25]

48 dharme sthito dharma-rajo mahatma svayam cedam kathayatv indra-
kalpah

iso va te yady aniso 'tha vaisa vakyad asya ksipram ekam bhajasva 
[2.62.26]

49 36. dharma-pasa-sitas tv evam nadhigacchami sankatam

gauravena niruddhas ca nigrahad arjunasya ca

37. dharma raja-nisrstas tu simhah ksudra-mrgan iva

dhartarastran iman papan nispiseyam talasibhih [2.62.36-37]

50 tad vai srutva bhimaseno 'tyamarsi bhrsam nisasvasa tad arta-rupah

rajanugo dharma-pasanubaddho dahann ivainam kopa-virakta-drstih 
[2.63.6]

51 18. imam dharmam kuravo janatasu durdrste 'smin parisat 
sampradusyet

imam cet purvam kitavo 'glahisyad iso 'bhavisyad aparajitama

19. svapne yathaitad dhi dhanam jitam syat tad evam manye yasya 
divyaty anisah

gandhari-putrasya vaco nisamya dharmad asmat kuravo mapayata [2.63.18-
19]

52 arjuna uvaca

iso raja purvam asid glahe nah kunti-putro dharma-rajo mahatma

isas tv ayam kasya parajitatma taj janidhvam kuravah sarva eva 
[2.63.21]

53 vadhunam hi visista me tvam dharma-parama sati [2.63.27]

54 sarva-dharmanugah sriman adaso 'stu yudhisthirah [2.63.28]

55 [dharma-carini 2.63.33]

56 draupady uvaca

lobho dharmasya nasaya bhagavan naham utsahe

anarha varam adatum trtiyam raja-sattama

ekam ahur vaisya-varam dvau tu ksatriya-striya varau

trayas tu rajno rajendra brahmanasya satam varah [2.63.34-35]

57 vettha tvam tata dharmanam gatim suksmam yudhisthira

vinito 'si maha-prajna vrddhanam paryupasita [2.65.4]

58 dharme te dhiyatam manah [2.65.15]

59 tatah sa nrpa-sardulah purum rajye 'bhisicya ca kalena mahata 
pascat kala-dharmam upeyivan [1.70.46]

60 sa tasyah sampramattayas coditah kala-dharmana visopaliptan dasanan 
bhrsam ange nyapatayat [1.8.16]

61 ya esa vrksam tarasavarjujya rajnam vikare sahasa nivrttah

vrkodaro nanya ihaitad adya kartum samartho bhuvi martya-dharma 
[1.180.19]

62 danam tapah satyam athapi dharmo hrih srih ksama saumya tatha 
titiksa 

rajann etany apratimasya rajnah sibeh sthitany anrsamsasya buddhya 
[1.88.19] 

63 dana-kriya-dharma-sila yajna-vrata-parayanah anyonya-priti-samyukta 
vyavardhanta prajas tada [102.6]

64 na hi dharma-phalais tata na tapobhih susamcitaih tam gatim 
prapnuvantiha putrino yam vrajanti ha [1.13.21]

65 santi-parva tato yatra raja-dharmanukirtanam apad-dharmas ca 
parvoktam moksa-dharmas tatah param [1.2.64]

66 tam aprcchat sa drstvaiva kanyam asita-locanam

kasya tvam asi ka casi kim ca bhiru cikirasasi

sabravid dasa-kanyasmi dharmartham vahaye tarim pitur niyogad bhadram 
te dasa-rajno mahatmanah [1.94.43-44]

67 tam evasura-dharmam tvam asthita na bibhesi kim [1.78.18] 

68 utsrjyapi ca mam arya vetsyasy anyam api striyam tatah pratisthito 
dharmo bhavisyati punas tava [1.146.33] 

69 bharya mulam tri-vargasya bharya mitram marisyatah [1.68.40]

pitaro dharma-karyesu bhavanty artasya matarah [1.68.42]

70 land: tasmin parama-dharmisthe dese bhu-dosa-varjite astadasa 
samajagmur aksauhinyo yuyutsaya [1.2.10]

71 yasmat tvaya mad-vaco 'nusthitam tasmad chreyo 'vapsyasiti

sarve ca te vedah pratibhasyanti sarvani ca dharma-sastraniti. 
[1.3.30] 

72 artha-sastram idam punyam dharma-sastram idam param moksa-sastram 
idam proktam vyasenamita-buddhina [1.56.21]

73 sa dharma-sastra-kusalo bhismam santanavam nrpah pujayam asa 
dharmena sa cainam pratyapalayat [1.95.14]

74 13. apadas tarane pranan dharayed yena yena hi sarvam adrtya 
kartavyam tad-dharmam anuvartata

14. apatsu yo dharayati dharmam dharma-vid uttamah vyasanam hy eva 
dharmasya dharminam apad ucyate

15. punyam pranan dharayati punyam prana-dam ucyate yena yenacared 
dharmam tasmin garha na vidyate

16. yudhisthira uvaca 

evam etad yathattha tvam hidimbe natra samsayah 

sthatavyam tu tvaya dharme yatha bruyam su-madhyame [1.143.13-16]

75 kulesu jatah kalyani vyasanabhahata bhrsam

dharmyan margan na cyavante yatha nas tvam vadhuh sthita

upapannam ca pancali tavedam vrttam idrsam

yad krcchram api samprapta dharmam evanvaveksase [2.62.18-19]

76 vidura uvaca

nikrtasyapi te putrair hrte rajye dhanesu ca

na dharmac calate buddhir dharma-rajasya dhimatah [2.71.19]

77 21. janami caiva satyam tan mad-artham yad abhasathah apad-dharmam 
aveksasva vaha paitamahim dhuram

22. yatha te kula-tantus ca dharmas ca na parabhavet suhrdas ca 
prahrsyerams tatha kuru paran-tapa

23. lalapyamanam tam evam krpanam putra-grddhinim dharmad apetam 
bruvatim bhismo bhuyo 'bravid idam

24. rajni dharman aveksasva ma nah sarvan vyaninasah satyac cyutih 
ksatriyasya na dharmesu prasasyate

25. santanor api santanam yatha syad aksayam bhuvi tat te dharmam 
pravaksyami ksatram rajni sanatanam

26. srutva tam pratipadyethah prajnaih saha puro-hitaih 
apad-dharmartha-kusalair loka-tantram aveksya ca [1.97.21-26]

78 tasyai sa pradadau mantram apad-dharmanvaveksaya 
abhicarabhisamyuktam abravic caiva tam munih 

yam yam devam tvam etena mantrenavahayisyasi

tasya tasya prasadena putras tava bhavisyasti [1.104.6-7]

79 64. pandus tu punar evainam putra-lobhan maha-yasah

prahinod darsaniyangim kunti tv enam athabravit

65. natas caturtham prasavam apatsv api vadanty uta atah param carini 
syat pancame bandhaki bhavet

66. sa tvam vidvan dharmam imam buddhi-gamyam katham nu mam 
apatyartham samutkramya pramadad iva bhasase [1.114.65-66]

80 tad idam yad cikirsami dharmyam parama-sammatam istam caiva hitam 
caiva tava caiva kulasya ca

istani capy apatyani dravyani suhrdah priyah apad-dharma-vimoksaya 
bharya capi satam matam [1.146.25-26]

81 vedais caturbhih samitam vyasasyadbhuta-karmanah samhitam srotum 
icchamo dharmyam papa-bhayapaham [1.1.19] 

82 yayatir uvaca rtum vai yacamanaya bhagavan nanya-cetasa duhitur 
danavendrasya dharmyam etat krtam maya [1.78.31] 

83 dharmyam margam cetayano yasasyam 

kuryan nrpo dharmam aveksamanah [1.87.17]

84 dharmyam tad viddhi me vratam [1.92.6]

85 mamaitad vacanam dharmyam kartum arhasy anindite [1.113.24]

86 dharmyah striyah sabham purvam na nayantiti nah srutam 

sa nastah kauraveyesu purvo dharmah sanatanah [2.62.9]

87 asam prajanam paripalanena svam ksatra-dharmam paripalayami 
[1.3.183]

88 raja-dharmartha-kusalah 1.45.14

89 mahesvasam imam rajan raja-dharmartha-kovidam

maya dattam nijam putram viram vira grhan naya

90 tatah sa purusa-vyaghro bhismah para-balardanah

tad-vakyakulitah krodhad vidhumo 'gnir iva jvalan

ksatra-dharmam samasthaya vyapeta-bhaya-sambhramah nivartayam asa 
ratham salvam prati maha-rathah [1.96.28-29] 

91 santanor api santanam yatha syad aksayam bhuvi tat te dharmam 
pravaksyami ksatram rajni sanatanam [1.97.25]

92 bhismena vihitam rastre dharma-cakram avartata [1.102.12]

93 ahuto hi parai raja ksatra-dharmam anusmaran

divyate para-kamena tan nah kirti-karam mahat [2.61.9]

94 hriya ca dharma-sangac ca partho dyutam iyat punah [2.67.15]

95 ksatriyasyaitad evahur dharmyam krsnopajivanam

vikramya vasam aniya kamato yat samacaret [2.20.26]

96 18. asantosah sriyo mulam tasmat tam kamayamy aham

samucchraye yo yatate sa rajan paramo nayi

19. mamatvam hi na kartavyam aisvarye va dhane 'pi va

purvavaptam haranty anye raja-dharmam hi tam viduh

20. adrohe samayam krtva ciccheda namuceh sirah

sakrah sa hi mata tasya ripau vrttih sanatani [2.50.18-20]

97 virya-sresthas ca rajanya balam dharmo 'nuvartate [1.126.19]

98 ksatriyasya maha-raja jaye vrttih samahita

sa vai dharmo 'stv adharmo va sva-vrttau bharatarsabha [2.50.15]

99 sarvatha vartamanasya rajno hy asmad-vidhaih sada

ksantavyam putra dharmo hi hato hanti na samsayah [1.37.22]

100 yadi raja na rakseta pida vai nah parabhavet

na saknuyama caritum dharmam putra yatha-sukham [1.37.23] 

101 indra uvaca na sankiryeta dharmo 'yam prthivyam prthivi-pate tam 
pahi dharmo hi dhrtah krtsnam dharayate jagat [1.57.5]

102 This would also apply to Ganga who is a goddess, not a ksatriya 
lady.

103 6. pratipa uvaca naham para-striyam kamad gaccheyam vara-varnini 
na casa-varnam kalyani dharmyam tad viddhi me vratam

7. stry uvaca nasreyasy asmi nagamya na vaktavya ca karhicit bhaja mam 
bhajamanam tvam rajan kanyam vara-striyam

8. pratipa uvaca mayativrttam etat te yan mam codayasi priyam anyatha 
pratipannam mam nasayed dharma-viplavah [1.92.6-8]

104 te 'dhiruhya rathan sarve prayata nrpa-sattamah akramanto divam 
bhabhir dharmenavrtya rodasi [1.88.16]

105 na mad-vidho dharma-buddhih prajanan kuryad evam krpanam mam 
yathatha

dharmyam margam cetayano yasasyam kuryan nrpo dharmam aveksamanah 
[1.87.17]

106 tasmin kuru-pati-sresthe raja-rajesvare sati

srita vag abhavat satyam dana-dharmasritam manah [1.94.17]

The last part of this sentence may also be read, "The mind took 
shelter of charity and dharma."

107 dharmam manasi samsthapya brahmanams tah samabhyayuh [1.98.5]

108 vyasa uvaca

vettha dharmam satyavati param caparam eva ca

yatha ca tava dharma-jne dharme pranihita matih

tasmad aham tvan-niyogad dharmam uddisya karanam 

ipsitam te karisyami drstam hy etat puratanam [1.99.36-37]

109 nadharmam na mrsa-vadam tvayi janami bhargava

tvayi dharmas ca satyam ca tat prasidatu no bhavan [1.75.6]

110 narada uvaca

7. kaccid arthas ca kalpante dharme ca ramate manah

sukhani canubhuyante manas ca na vihanyate

8. kaccid acaritam purvair naradeva pitamahaih

vartase vrttim aksinam dharmartha-sahitam nrsu

9. kaccid arthena va dharmam dharmenartham athapi va

ubhau va priti-sarena na kamena prabadhase

10. kaccid artham ca dharmam ca kamam ca jayatam vara

vibhajya kale kalajna sada varada sevase [2.5.7-10]

111 kaccid dvau prathamau yamau ratryam suptva visam pate

sancintayasi dharmarthau yama utthaya pascime [2.5.75]

112 kaccic chrnosi vrdhanam dharmartha-sahita girah

nityam artha-vidam tata tatha dharmanudarsinam [2.5.105]

113 raja-dharmartha-kusalah [1.45.14]

114 mahesvasam imam rajan raja-dharmartha-kovidam maya dattam nijam 
putram viram vira grhan naya [1.94.36]

115 srutva tam (dharmam) pratipadyethah prajnaih saha purohitaih

apad-dharmartha-kusalair loka-tantram aveksya ca [1.97.26] 

116 tato dharmisthatam vavre rajyac caskhalanam tatha sakuntala 
pauravanam duhsanta-hita-kamyaya [1.67.33]

117 yatha te kula-tantus ca dharmas ca na parabhavet suhrdas ca 
prahrsyerams tatha kuru paran-tapa [1.97.22]

118 tad idam dharma-yuktam ca hitam caiva kulasya nah

uktam bhavatya yac chreyah paramam rocate mama [1.99.20] 

119 tato 'bhigamya sa devi snusam rahasi sangatam dharmyam 
artha-samayuktam uvaca vacanam hitam [1.99.44]

120 sesa uvaca

esa eva varo me 'dya kanksitah prapitamaha

dharme me ramatam buddhih same tapasi cesvara [1.32.17]

121 svair dharmai remire varna daive karmani nihsprhah [1.62.9]

122 sa tasmims tapasaranye vasanti muni-sevite cacara ramye dharmye ca 
gaur apeta-bhaya tada [1.93.10]

123 sa kalingan atikramya desan ayatanani ca dharmyani ramaniyani 
preksamano yayau prabhuh [1.207.12] 

124 sarmisthovaca rsir abhyagatah kascid dharmatma veda-para-gah sa 
maya vara-dah kamam yacito dharma-samhitam 

naham anyayatah kamam acarami suci-smite [1.78.3-4]

125 priti-yukto nrpa-sresthas cacara visayan priyan

yatha-kamam yathotsaham yatha-kalam yatha-sukham dharmaviruddhan 
rajendro yatharhati sa eva hi [1.80.1-2]

126 balam balavatam caham kama-brahman vikrantesu mahatmasu priye 
tvayaham tvattas ca pritim icchami sasvatim [1.128.13]

170 vetrakiya-grhe raja nayam nayam ihasthitah anamayam janasyasya 
yena syad adya sasvatam [1.148.9]

171 arjuna uvaca tvatto 'strena vrnomy asvan samyogah sasvato 'stu nau 
sakhe tad bruhi gandharva yusmabhyo yad bhayam tyajet [1.158.55]

172 karyavanto grhan etya satruto narhanam vayam

pratigrhnima tad viddhi etan nah sasvatam vratam [2.19.50]

173 na cakamah sakunina devitaham na cen mam dhrsnur ahvayita sabhayam 

ahuto 'ham na nivarte kadacit tad ahitam sasvatam vai vratam me 
[2.52.16]

174 prapya punya-krtam lokan usitva sasvatih samah sucinam srimatam 
gehe yoga-bhrasto 'bhijayate [6.41]

175 33. sa sasvati sama rajan praja dharmena palayan jaram archan 
maha-ghoram nahuso rupa-nasinim [1.70.33]

176 muhurtam iva trptis ca bhaved bhratur mamaiva ca hatair etair 
ahatva tu modisye sasvatih samah [1.139.16] 

177 deva-danava-gandharvaih pujitam sasvatih samah pradad vai 
dhanu-ratnam tad aksayyau ca mahesudhi [1.216.7]

178 narakam patitah partha dirgha-kalam anantakam

sukhac ca hina rajyac ca vinastah sasvatih samah [2.68.5]

179 tatra cotpatsyate jantur bhavatam taranaya vai sasvatam sthanam 
asadya modantam pitaro mama [1.13.28]

180 lokyam dharmam palaya tvam nitya-yuktah samahitah dharma-yuktas 
tato lokan punyan apsyasi sasvatan [1.57.6]

181 ta ime prasavasyarthe tava lokah samavrtah prajayasva tato lokan 
upabhoktasi sasvatan [1.220.13]

182 tubhyam krtva namo viprah sva-karma-vijitam gatim gacchanti saha 
patnibhih sutair api ca sasvatim [1.220.25]

183 nana-rupair iva krta su-vicitraih su-bhasvaraih

stambhair na ca dhrta sa tu sasvati na ca sa ksara [2.11.11] Br-sabha

184 evam eva manusyesu syac ca sarva-prajasv api yad apatyam 
maha-prajna tatra me nasti samsayah esa trayi purananam uttamanam ca 
sasvati [1.94.61]

185 sukla-krsne gati hy ete jagatas sasvate mate

ekaya yaty anavrttim anyayavartate punah [BG 8.26]

187 apatyam nama lokesu pratistha dharma-samhita iti kunti vidur 
dhirah sasvatam dharmam aditah [1.111.23]

188 vasudevo 'pi jagraha pritim parthena sasvatim

dadau ca tasmai devendras tam varam pritimams tada [1.225.13]

189 dosair etaih kula-ghnanam varna-sankara-karakaih utsadyante 
jati-dharmah kula-dharmas ca sasvatah [BG 1.42]

190 na jayate mriyate va kadacin nayam bhutva bhavita va na bhuyah ajo 
nityah sasvato 'yam purano na hanyate hanyamane sarire [BG 2.20]

191 mam upetya punar janma duhkhalayam asasvatam napnuvanti mahatmanah 
samsiddhim paramam gatah [BG 8.15]

192 arjuna uvaca param brahma param dhama pavitram paramam bhavan 
purusam sasvatam divyam adi-devam ajam vibhum [BG 10.12]

193 tvam aksaram paramam veditavyam tvam asya visvasya param nidhanam 
tvam avyayah sasvata-dharma-gopta sanatanas tvam puruso mato me [BG 
11.18]

194 brahmano hi pratisthaham amrtasyavyayasya ca sasvatasya ca 
dharmasya sukhasyaikantikasya ca [BG 14.27]

195 sarva-karmany api sada kurvano mad-vyapasrayah mat-prasadad 
avapnoti sasvatam padam avyayam [BG 18.56]

196 tam eva saranam gaccha sarva-bhavena bharata tat-prasadat param 
santim sthanam prapsyasi sasvatam [BG 18.62]

197 nityo nityanam cetanas cetananam eko bahunam yo vidadhati kaman

tam atma-stham ye 'nupasyati dhiras tesam santih sasvati netaresam 
[Kath 5.13] 

nityo nityanam cetanas cetananam eko bahunam yo vidadhati kaman

tat karanam sankya-yogadhigamyam jnatva devam mucyate sarva-pasaih 
[Svet 6.13]

198 226. sa vrddha-balam adaya dvaravatyas tato janam adarsapadi 
kastayam gandivasya parabhavam

227. sarvesam caiva divyanam astranam aprasannatam nasam 
vrsni-kalatranam prabhavanam anityatam

228. drstva nirvedam apanno vyasa-vakya-pracoditah dharma-rajam 
samasadya sannyasam samarocayat [1.2.226-228]

199 anityatam sukha-duhkhasya buddhva kasmat santapam astakaham 
bhajeyam kim kuryam vai kim ca krtva na tapye tasmat santapam 
varjayamy apramattah [1.84.11]

200 anityam asukham lokam imam prapya bhajasva mam [BG 9.33]

201 antavanta ime deha nityasyoktah saririnah anasino 'prameyasya 
tasmad yudhyasva bharata [BG 2.18]

202 na jayate mriyate va kadacin nayam bhutva bhavita va na bhuyah ajo 
nityah sasvato 'yam purano na hanyate hanyamane sarire [BG 2.20]

203 vedavinasinam nityam ya enam ajam avyayam katham sa purusah partha 
kam ghatayati hanti kam [BG 2.21]

204 acchedyo 'yam adahyo 'yam akledyo 'sosya eva ca nityah sarva-gatah 
sthanur acalo 'yam sanatanah [BG 2.24]

205 catur-varnyam maya srstam guna-karma-vibhagasah [4.13]

206 indra uvaca na sankiryeta dharmo 'yam prthivyam prthivi-pate tam 
pahi dharmo hi dhrtah krtsnam dharayate jagat [1.57.5]

207 anarthacaritam tata para-sva-sprhanam bhrsam

sva-santustah sva-dharma-stho yah sa vai sukham edhate [2.50.6]

208 tvayadya rajanvayaya mam anadrtya yat krtah pumsa saha samayogo na 
sa dharmopaghatakah 

ksatriyasya hi gandharvo vivahah srestha ucyate

sa-kamayah sa-kamena nirmantro rahasi smrtah [1.67.25-26]

209 vartamanam hi dharme sve sarva-dharma-vidam varam [1.94.6] 

210 asam prajanam paripalanena

svam ksatra-dharmam paripalayami [1.3.183]

211 catur-varnyam sva-dharma-stham sa krtva paryaraksata dharmato 
dharma-vid raja dharmo vigrahavan iva [1.45.7]

212 sadrsam cestate svasyah prakrter jnanavan api prakrtim yanti 
bhutani nigrahah kim karisyati [BG 3.33]

213 indriyasyendriyasyarthe raga-dvesau vyavasthitau tayor na vasam 
agacchet tau hy asya paripanthinau [BG 3.34]

214 sreyan sva-dharmo vigunah para-dharmat sv-anusthitat sva-dharme 
nidhanam sreyah para-dharmo bhayavahah [Bg 3.35]

215 na tad asti prthivyam va divi devesu va punah sattvam prakrti-jair 
muktam yad ebhih syat tribhir gunaih [18.40] 

brahmana-kstratriya-visam sudranam ca parantapa karmani pravibhaktani 
sva-bhava-prabhavair gunaih [18.41]

samo damas tapah saucam ksantir arjavam eva ca jnanam vijnanam 
astikyam brahma-karma sva-bhava-jam [18.42]

sauryam tejo dhrtir daksyam yuddhe capy apalayanam danam isvara-bhavas 
ca ksatram karma svabhava-jam [18.43]

krsi-go-raksya-vanijyam vaisya-karma svabhava-jam paricaryatmakam 
karma sudrasyapi svabhava-jam [18.44]

sve sve karmany abhiratah samsiddhim labhate narah sva-karma-niratah 
siddhim yatha vindati tac chrnu [18.45]

yatah pravrttir bhutanam yena sarvam idam tatam sva-karmana tam 
abhyarcya siddhim vindati manavah [18.46]

sreyan sva-dharmo vigunah para-dharmat sv-anusthitat sva-bhava-niyatam 
karma kurvan napnoti kilbisam [18.47]

saha-jam karma kaunteya sa-dosam api na tyajet sarvarambha hi dosena 
dhumenagnir ivavrtah [18.48]

yad ahankaram asritya na yotsya iti manyase mithyaisa vyavasayas te 
prakrtis tvam niyoksyati [18.59]

sva-bhava-jena kaunteya nibaddhah svena karmana kartum necchasi yan 
mohat karisyasy avaso 'pi tat [18.60]

216 13. tatah katipayahasya jaratkarur maha-tapah utsange 'syah sirah 
krtva susvapa parikhinna-vat

14. tasmims ca supte viprendre savitastam iyad girim ahnah pariksaye 
brahmams atah sacintayat tada vasuker bhagini bhita dharma-lopan 
manasvini 

15. kim nu me sukrtam bhuyad bhartur utthapanam na va duhkha-silo hi 
dharmatma katham nasyaparadhnuyam

16. kopo va dharma-silasya dharma-lopo 'thava punah dharma-lopo 
gariyan vai syad atrety akaron manah

17. utthapayisye yady enam dhruvam kopam karisyati dharma-lopo bhaved 
asya sandhyatikramane dhruvam [1.43.13-17]

217 navamanat krtavati tavaham pratibodhanam dharma-lopo na te vipra 
syad ity etat krtam maya [1.43.26]

218 bahu-maya-samakirno nana-dosa-samakulah lupta-dharma-kriyacaro 
ghorah kalo bhavisyati

gaccha tvam tyagam asthaya yukta vasa tapo-vane ma draksyasi 
kulasyasya ghoram sanksayam atmanah [1.119.7-8] 

219 8. brahmanasya pramattasya havir dhvanksair vilupyate sardulasya 
guham sunyam nicah krostabhimarsati

9. brahmana-sve hrte corair dharmarthe ca vilopite roruyamane ca mayi 
kriyatam astra-dharanam [1.205.8-9]

220 26. tad idam draupadi-hetor anyonyasya pravasanam krtam vas tatra 
dharmartham atra dharmo na dusyati

27. paritranam ca kartavyam artanam prthu-locana krtva mama paritranam 
tava dharmo na lupyate

28. yadi vapy asya dharmasya suksmo 'pi syad vyatikramah sa ca te 
dharma eva syad dattva pranan mamarjuna [1.206.26-28]

221 krodho hi dharmam harati yatinam duhkha-sancitam tato 
dharma-vihinanam gatir ista na vidyate [1.38.8]

222 arsam dharmam bruvano 'ham devayani yatha tvaya sapto narho 'smi 
sapasya kamato 'dya na dharmatah [1.72.18]

223 draupady uvaca

lobho dharmasya nasaya bhagavan naham utsahe

anarha varam adatum trtiyam raja-sattama [2.63.34]

224 atha dharmopaghatad dhi manah samupatapyate

yo 'nagasi prasrjati ksatriyo 'pi na samsayah [2.20.3]

225 catvary ahur nara-srestha vyasanani mahiksitam

mrgayam panam aksams ca gramye caivatisaktatam

etesu hi narah sakto dharmam utsrjya vartate

tatha-yuktena ca krtam kriyam loko na manyate [2.61.20-21]

226 kula-ksaye pranasyanti kula-dharmah sanatanah dharme naste kulam 
krtsnam adharmo 'bhibhavaty uta [BG 1.39]

227 yada yada hi dharmasya glanir bhavati bharata abhyutthanam 
adharmasya tadatmanam srjamy aham

paritranaya sadhunam vinasaya ca duskrtam dharma-samsthapanarthaya 
sambhavami yuge yuge [BG 4.7,8]

228 yaya dharmam adharmam ca karyam cakaryam eva ca ayathavat 
prajanati buddhih sa partha rajasi 

adharmam dharmam iti ya manyate tamasavrta sarvarthan viparitams ca 
buddhih sa partha tamasi [BG 18.31-32]

229 pravrttim ca nivrttim ca karyakarye bhayabhaye bandham moksam ca 
ya vetti buddhih sa partha sattviki [BG 18.30]

230 sarmisthovaca adharmat trahi mam rajan dharmam ca pratipadaya

tvatto 'patyavati loke careyam dharmam uttamam [1.77.21]

231 devayany uvaca: adharmena jito dharmah dharma-jna iti vikhyata 
esa raja bhrgudvaha

atikrantas ca maryadam kavyaitat kathayami te [1.78.27,29]

232 anupravese rajnas tu vana-vaso bhaven mama adharmo va mahan astu 
vane va maranam mama sarirasyapi nasena dharma eva visisyate 
[1.205.17]

233 vedais caturbhih samitam vyasasyadbhuta-karmanah

samhitam srotum icchamo dharmyam papa-bhayapaham [1.1.19]

234 nadharmas carito rajan sadyah phalati gaur iva putresu va naptrsu 
va na ced atmani pasyati phalaty eva dhruvam papam guru-bhuktam 
ivodare [1.75.2] 

235 yayatir uvaca

adharmo na sprsed evam mahan mam iha bhargava

varna-sankara-jo brahmann iti tvam pravrnomy aham [1.76.31]

236 sukra uvaca adharmat tvam vimuncami varayasva yathepsitam asmin 
vivahe ma glasir aham papam nudami te [1.76.32]

237 1.15.6 aprameyam anadhrsyam adharma-bahulair janaih

238 52. prajanam anna-kamanam anyonya-paribhaksanat adharmas tatra 
sanjatah sarva-bhuta-vinasanah

53. tasyapi nirrtir bharya nairrta yena raksasah ghoras tasyas trayah 
putrah papa-karma-ratah sada bhayo maha-bhayas caiva mrtyur 
bhutantakas tatha [1.60.52-53]

239 nabhavan dasyavah kecin nadharma-rucayo janah

pradesesv api rastranam krtam yugam avartata [1.102.5]

240 dharmikas ca kurunam sa bhavisyati na samsayah dattasyapi ca 
dharmena nadharme ramsyate manah [1.113.41]

241 yudhisthira uvaca suksmo dharmo maha-raja nasya vidmo vayam gatim 
purvesam anupurvyena yatam vartmanuyamahe 

na me vag anrtam praha nadharme dhiyate matih [1.187.28-29] 

242 nayam bibhety upakrosad adharmad va purocanah [1.134.21] 

243 loka-veda-viruddham tvam nadharmam dharmikah sucih kartum arhasi 
kaunteya kasmat te buddhir idrsi [1.187.27]

244 upapreksana-jo 'dharmah su-mahan syan mahi-pateh yady asya rudato 
dvari na karomy adya raksanam [1.205.14]

245 samyak sad-dharma-mula hi vyasane santir uttama adharmottarata 
nama krtsnam vyapadayej jagat [1.33.20]

246 dharma-ksetre kuru-ksetre samavetah yuyutsavah 

mamakah pandavas caiva kim akurvata sanjaya [Bg 1.1]

247 kula-ksaye pranasyanti kula-dharmah sanatanah dharme naste kulam 
krtsnam adharmo 'bhibhavaty uta [BG 1.39]

248 adharmabhibhavat krsna pradusyanti kula-striyah strisu dustasu 
varsneya jayate varna-sankarah [BG 1.40]

249 sankaro narakayaiva kula-ghnanam kulasya ca patanti pitaro hy esam 
lupta-pindodaka-kriyah [BG 1.41]

250 dosair etaih kula-ghnanam varna-sankara-karakaih utsadyante 
jati-dharmah kula-dharmas ca sasvatah [BG 1.42]

251 utsanna-kula-dharmanam manusyanam janardana narake niyatam vaso 
bhavatity anususruma [BG 1.43] 

252 sarvatha vartamanasya rajno hy asmad-vidhaih sada

ksantavyam putra dharmo hi hato hanti na samsayah [1.37.22]

253 indra uvaca na sankiryeta dharmo 'yam prthivyam prthivi-pate tam 
pahi dharmo hi dhrtah krtsnam dharayate jagat [1.57.5]

254 sva-dharmam api caveksya na vikampitum arhasi dharmyad dhi yuddhac 
chreyo 'nyat ksatriyasya na vidyate [BG 2.31]

255 atha cet tvam imam dharmyam sangramam na karisyasi tatah 
sva-dharmam kirtim ca hitva papam avapsyasi [BG 2.33]

256 nehabhikrama-naso 'sti pratyavayo na vidyate sv-alpam apy asya 
dharmasya trayate mahato bhayat [BG 2.40]

257 sreyan sva-dharmo vigunah para-dharmat sv-anusthitat sva-dharme 
nidhanam sreyah para-dharmo bhayavahah [Bg 3.35]

258 yada yada hi dharmasya glanir bhavati bharata abhyutthanam 
adharmasya tadatmanam srjamy aham

paritranaya sadhunam vinasaya ca duskrtam dharma-samsthapanarthaya 
sambhavami yuge yuge [BG 4.7,8]

259 indra uvaca tam pahi dharmo hi dhrtah krtsnam dharayate jagat 
[1.57.5]

260 dharmo hi hato hanti na samsayah [1.37.22]

261 dharmam tu saksad bhagavat-pranitam [SBh 6.3.19]

262 tvam avyayah sasvata-dharma-gopta [BG 11.18]

263 brahmano hi pratisthaham amrtasyavyayasya ca sasvatasya ca 
dharmasya sukhasyaikantikasya ca [BG 14.27]

264 balam balavatam caham kama-raga-vivarjitam dharmaviruddho bhutesu 
kamo 'smi bharatarsabha [BG 7.11]

265 sri-bhagavan uvaca idam tu te guhyatamam pravaksyamy anasuyave 
jnanam vijnana-sahitam yaj jnatva moksyase 'subhat [BG 9.1]

raja-vidya raja-guhyam pavitram idam uttamam pratyaksavagamam dharmyam 
su-sukham kartum avyayam [BG 9.2]

asraddadhanah purusa dharmasyasya parantapa aprapya mam nivartante 
mrtyu-samsara-vartmani [BG 9.3]

266 nehabhikrama-naso 'sti pratyavayo na vidyate sv-alpam apy asya 
dharmasya trayate mahato bhayat [BG 2.40]

267 trai-vidya mam soma-pah puta-papa yajnair istva svar-gatim 
prarthayante 

te punyam asadya surendra-lokam asnanti divyan divi deva-bhogan [BG 
9.20] te tam bhuktva svarga-lokam visalam ksine punye martya-lokam vis 
anti evam trayi-dharmam anuprapanna gatagatam kama-kama labhante [BG 
9.21]

268 api cet su-duracaro bhajate mam ananya-bhak sadhur eva sa 
mantavyah samyag vyavasito hi sah

ksipram bhavati dharmatma sasvac-chantim nigacchati kaunteya 
pratijanihi na me bhaktah pranasyati [BG 9.30-31]

269 tvam aksaram paramam veditavyam tvam asya visvasya param nidhanam 
tvam avyayah sasvata-dharma-gopta sanatanas tvam puruso mato me [BG 
11.18]

270 ye tu dharmamrtam idam yathoktam paryupasate sraddadhana 
mat-parama bhaktas te 'tiva me priyah [BG 12.20]

271 sarva-dharman parityajya mam ekam saranam vraja aham tvam 
sarva-papebhyo moksayisyami ma sucah [BG 18.66]

272 adhyesyate ca ya imam dharmyam samvadam avayoh jnana-yajnena 
tenaham istah syam iti me matih [BG 18.70]