{"id":33,"date":"2019-08-22T08:59:00","date_gmt":"2019-08-22T08:59:00","guid":{"rendered":"http:\/\/icp03.epgpbooks.inflibnet.ac.in\/?post_type=chapter&p=33"},"modified":"2019-08-22T09:04:09","modified_gmt":"2019-08-22T09:04:09","slug":"the-epics-ramayana-and-mahabharata","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/chapter\/the-epics-ramayana-and-mahabharata\/","title":{"rendered":"The Epics : r\u0101m\u0101ya\u0146a and mah\u0101bh\u0101rata"},"content":{"raw":"
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1. Introduction<\/strong><\/p>\r\n \r\n

The Hindu scriptural literature is so vast and comprehensive that there is no branch of knowledge left uninvestigated by the great thinkers of India. These scriptural texts of the Hindus are broadly divided into two categories- the \u015aruti<\/em> and the sm\u0157ti<\/em>. The \u015aruti<\/em> texts are \u2018God revealed\u2019 and the sm\u0157ti<\/em> texts are \u2018Man realized.\u2019 While the \u015aruti<\/em> texts deal with eternal principles, the sm\u0157ti texts<\/em> deal with the practical application of those eternal principles according to the changing times. In the Hindu religious thought, \u2018\u015aruti\u2019<\/em> stands for the Vedas. \u015aruti <\/em>literally means what is heard. Great \u0157i\u015fis <\/em>are said to have heard the eternal truths of religion and have left a record of them for the benefit of others. sm\u0157ti<\/em> collectively means the secondary scriptures. They derive their authority from the \u015aruti<\/em> because their object is to expand and exemplify the principles of the Vedas. The difference between \u015aruti<\/em> and sm\u0157ti<\/em> is that \u015aruti<\/em> is the eternal Veda, not the compilation of any mortal being, while sm\u0157ti<\/em> is literature composed by various sages on the basis of their spiritual insights. Therefore \u015aruti<\/em> is regarded as superior to the sm\u0157ti<\/em>. According to some scholars, sm\u0157ti<\/em> texts consist of \u2013 (1) codes of law (dharma\u015b\u0101stras<\/em>), (2) epics (Itih\u0101sas<\/em>), (3) legends (pur\u0101\u0146as<\/em>), (4) manuals of worship (\u0101gamas<\/em>), and (5) schools of philosophy(dar\u015banas<\/em>). Among these dharma\u015b\u0101stras<\/em> cater to the needs of intellectuals, the pur\u0101\u0146as<\/em> and itih\u0101sas<\/em> are mainly directed to the masses that need more of an emotional satisfaction from religion. The teachings of the Vedas are so subtle and abstract that they are very difficult of being grasped and assimilated by the ordinary man of the world. But the quintessence of the Vedas has to be mastered by the common man to have a thorough knowledge of the highest Truth. So our ancient sages\u00a0have reduced the Vedic ideals into simple and understandable compositions commonly known as the <\/span>pur\u0101\u0146as<\/em> and <\/span>itih\u0101sas<\/em>. They are in the form of stories and narratives with a historic touch behind them which not only impress the reader but also expound the philosophical truths in such a lucid style that a sincere spiritual aspirant will get a spontaneous urges from within to live the ideals in his own life. As the seeker progresses, he finds new and higher meanings in the same text which take them forward in their spiritual pursuits. Thus they help to grow from <\/span>bhakti<\/em> to <\/span>j\u0148\u0101na<\/em> and from there to realization.<\/span><\/p>\r\n \r\n

2. Epics (Itih\u0101sas<\/em>)<\/strong><\/p>\r\n \r\n

Itih\u0101sa <\/em>(<\/span>Iti-ha-asa<\/em>) literally means \u2018It-so-happened.\u201d It also means that \u2018It is happened.\u2019 So these are considered as permanent histories of human life and endeavour. The <\/span>R\u0101m\u0101ya\u0146a<\/em> and the <\/span>Mah\u0101bh\u0101rata<\/em> are the two great <\/span>itih\u0101sas<\/em> or epics of the Indian tradition. These two epics have exercised a profound influence upon India. They are very popular among the Hindus as the repository of great ethical and human values. Presented in their essential force and implication they are out and out moral. The <\/span>R\u0101m\u0101ya\u0146a<\/em> inculcates within its body almost all the moral ideals which may be connected with the human life in all its personal, domestic, social and political aspects in their fullest perfection. Here ethical percepts and ideals are not talked of separately, but are intertwined within the flow of the story itself in all its steps. On the other hand, the <\/span>Mah\u0101bh\u0101rata<\/em> deals with the moral percepts separately also in the form of moral counsels from Bh\u012b\u015fma, Yudhi\u015ftira and others. The <\/span>G\u012bt\u0101,<\/em> which form a part of Mah\u0101bh\u0101rata may be treated as a treatise on ethics itself. Over and above these ethical concepts, the legends which comprise them, the national heroes who they celebrate and the truths implied in these great epics have supplied poets, dramatists, theologians, political thinkers, painters and many others with their principal themes. Along with the educated section of people, uneducated group were also familiar with them. Hence directly and indirectly, they have permeated into the national consciousness from the highest classes to the lowest of the Indians. Public and private recitations of these two epics are common and incessant and this testifies to the religious and moral significance of these two great epics. While the Vedas are very sophisticated, prosaic and abstract, the <\/span>R\u0101m\u0101ya\u0146a<\/em> and the <\/span>Mah\u0101bh\u0101rata<\/em> form a popular \u2018Veda\u2019 and provide the simplest and most graphic introduction to the Hindu thought, culture and philosophy.<\/span><\/p>\r\n \r\n

2.1. The R\u0101m\u0101ya\u0146a<\/em><\/strong><\/p>\r\n \r\n

The <\/span>R\u0101m\u0101ya\u0146a<\/em> is regarded as the first poetical work (<\/span>\u0100dik\u0101vyam<\/em>) of purely human origin in the literature of India, and its traditional author, V\u0101lm\u0129ki as the first Indian poet (<\/span>\u0101di kavi<\/em> -) since he was the first author in Sanskrit who produced <\/span>\u015blokas<\/em>. Before his time there were only the mantras of the Vedas which were difficult to understand. V\u0101lm\u0129ki himself says\u00a0<\/span>\u2018<\/span>sa\u0144kalpitha\u0101thapradam<\/em> \u0100di k\u0101vyam,<\/em>\u2019 which means that with whatever <\/span>sa\u0144kalpa<\/em> you approach this book; you will get that meaning out of this book. The word \u2018R\u0101m\u0101ya\u0146a\u2019 is a combination of \u2018R\u0101m\u2019 and \u2018\u0101ya\u0146\u2019 which means \u2018going of R\u0101ma\u2019 or the \u2018travels of R\u0101ma.\u2019 The <\/span>R\u0101m\u0101ya\u0146a <\/em>consists of 24,000 verses in seven cantos divided into 500 songs. The seven cantos are: <\/span>B\u0101lak\u0101\u0144dam, Ayodhyak\u0101\u0144dam,<\/em> \u0100ra\u0146yak\u0101\u0144dam, Ki\u015fkindak\u0101\u0144dam,<\/em> Sundarak\u0101\u0144dam, Yudhak\u0101\u0144dam <\/em>and<\/span> Uttarak\u0101\u0144dam<\/em>. It has been translated into most of the Indian as well as several foreign languages including Russian. Among the many versions of R\u0101m\u0101ya\u0146a, the most important is the original S\u0101nskrit version and the Tamil version of Kambar. Equally important is the <\/span>R\u0101macharitam\u0101nas<\/em> which is a Hindi version of R\u0101m\u0101ya\u0146a written by Tulasidas. It is the story of <\/span>R\u0101m\u0101ya\u0146a<\/em> retold in Hindi version with a poetry and deep devotion. Tulasidas looks upon \u015ar\u0129 R\u0101ma as the supreme incarnation of the divine being, born for the salvation of mankind. Other notable translations are that of the Kannada poet Narahari Kavi\u2019s Torave <\/span>R\u0101m\u0101ya\u0146a<\/em> and Thunchath R\u0101m\u0101nujan Ezuthachan\u2019s Adhy\u0101tma <\/span>R\u0101m\u0101ya\u0146am <\/em>Kilipattu in Malayalam. As stated earlier, R\u0101m\u0101ya\u0146a is the story of R\u0101ma. According to Sw\u0101mi Nity\u0101nanda, \u2018Through the vehicle of an interesting story centering around the incarnation of Vishnu as R\u0101ma, the Prince of Kosala (capital of Ayodhya) believed to have happened in <\/span>Treta yuga<\/em>, and his queen S\u0129ta; the <\/span>R\u0101m\u0101ya\u0146a<\/em> instructs humanity how to lead a fruitful life and attain the <\/span>Puru\u015f\u0101rthas<\/em>, the <\/span>summum bonum<\/em> of human birth and existence. In the ultimate analysis, it is an allegory of high philosophical knowledge- the story of the progress of man- which is the secret of its every growing and immense popularity.<\/span><\/p>\r\n \r\n

2.2. Social and Ethical Aspects of the R\u0101m\u0101ya\u0146a<\/em><\/strong><\/p>\r\n \r\n

The <\/span>R\u0101m\u0101ya\u0146a<\/em> is pregnant with the highest philosophy that mankind can ever conceive of. It represents the true Hindu spirit of unconditional adherence to the law of righteousness and the performance of one\u2019s prescribed duty. To assert the greatness of a life of activity based on the righteousness underlying the law of the Divine Being is one of the main aims of the <\/span>R\u0101m\u0101ya\u0146a. <\/em>According to this work<\/span> dharma <\/em>is the soul of life. \u015ar\u0129 R\u0101ma represents in himself the ideal son, the ideal brother, the ideal husband, and above all the ideal king. Through the characters in it the <\/span>R\u0101m\u0101ya\u0146a<\/em> teaches man how he can fulfill the demands of <\/span>dharma.<\/em> Social life and spiritual life are wonderfully harmonized in it. <\/span>Ahims\u0101<\/em> and <\/span>K\u015fatriyadharma<\/em> are brought together in it. <\/span>Bhakti yoga<\/em> and <\/span>karma<\/em> and <\/span>j\u0148\u0101na<\/em> are fused into it. Social life is emphasized here, for man is a member of society and without society\u2019s good, his good cannot be achieved. And without God\u2019s grace no individual and no society can progress. \u015ar\u0129 R\u0101ma\u2019s government is a specimen of ideal administration. It is in fact an earthly representation of the divine government of the universe under the supreme sovereign, the\u00a0<\/span>almighty. To bestow due attention on <\/span>dharma, artha, k\u0101ma<\/em> and <\/span>mok\u015fa<\/em>, on the individual, the society, the nation and their relation to the universe as a whole is the duty of an ideal monarch. \u015ar\u0129 R\u0101ma, the hero of Ramayana, is such a ruler. In fact, the vision of an ideal state presented in the Ramayana has been an important aspect of Indian political thinking from ancient times till today so much so that Mahatma Gandhi, a contemporary political thinker, used the term \u2018<\/span>Ram Rajya\u2019<\/em> for his conception of the ideal state. The ideal organization of the <\/span>R\u0101mar\u0101jya<\/em> has been providing constant inspiration to Indian political thought from the period of the <\/span>R\u0101m\u0101ya\u0146a<\/em> till the present. Indian political thought has consistently supported the state, but the ideals of the king stated in the <\/span>R\u0101m\u0101ya\u0146a<\/em> are humanist ideals, which is made clear from the fact that Rama banished S\u0129ta on the basis of the allegations made by a simple washerman. Hence, the advocacy of kingship in the R\u0101m\u0101ya\u0146a is ultimately based on humanist postulates. The state was a means to public welfare, which was the purpose for which it was created, and since human welfare was impossible in a state of anarchy, the political state was considered essential. However, since the basic objective was public welfare, the Ramayana also, like the Mahabharata, evinces the humanist viewpoint in its socio-political thought.<\/span><\/p>\r\n \r\n

2.3. Metaphysical Teachings of the R\u0101m\u0101ya\u0146a<\/em><\/strong><\/p>\r\n \r\n

V\u0101lm\u0129ki commences his poem with a description of the ideal individual. He then gives the description of the ideal society, ideal administration of country and the ultimate ideal of life, the attainment of God. This epic tries to bring to light that all our attempts and endeavors based on <\/span>adharma<\/em> and selfishness are doomed to failure at the iron hands of the Divine law. The <\/span>R\u0101m\u0101ya\u0146a<\/em> thus portrays the victory of dharma and the final defeat of <\/span>adharma.<\/em> This great work pays due respect to the physical, the vital, the mental, the moral and the spiritual values of life and teaches a gospel of the integration of these in the Divine Harmony of the Supreme Being. In R\u0101ma and S\u0129ta, we behold the embodiment of Brahman in his dual aspect, the unmanifest and the manifest. R\u0101ma represents the impersonal absolute and S\u0129ta represents the personal, creative and self-projecting absolute. R\u0101ma is the embodiment of all virtues especially the virtue of truthfulness. It is for the sake of truth that he loses his kingdom. His extreme devotion to truth is to be understood in the light of the characteristic Hindu belief that is this quality by which God himself is chiefly known. God is truth. The man who loves truth must therefore in the end, love God.<\/span><\/p>\r\n \r\n

The <\/span>R\u0101m\u0101ya\u0146a<\/em> suggests that through one-pointed devotion to God one can get over the influence of <\/span>m\u0101y\u0101<\/em> and attain the goal of merging oneself in the <\/span>Param\u0101tman.<\/em> In worldly life whatever might be the spiritual progress one has achieved, he will never attain <\/span>mok\u015fa<\/em> unless he is detached from all worldly ties. This aspect is fully depicted in the ascetic march\u00a0<\/span>of Sri Rama. Sri Rama was in front, Sita in the middle and Lak\u015fma\u0146a at the back. While on their march, because of Sita\u2019s presence in the middle, Lak\u015fma\u0146a could not see his brother properly and at frequent intervals he used to request his sister-in-law to make room for him to see Rama. In this context, Sri Rama is to be compared to <\/span>Paramataman<\/em> and Lak\u015fma\u0146a the individual soul, <\/span>j\u0129v\u0101tman<\/em>. <\/span>J\u0129v\u0101tman<\/em> constantly endeavours to attain oneness with the <\/span>Param\u0101tman <\/em>but<\/span> m\u0101y\u0101 <\/em>(S\u0129ta) stands in the way, but with an intense yearning it is possible to get rid of m\u0101y\u0101 and attain the goal of merging oneself in the <\/span>Param\u0101tman<\/em>. In Yoga Va\u015bi\u015f\u0163a, the derivative <\/span>R\u0101m\u0101ya\u0146a<\/em>, also we can see the traces of metaphysical aspects. In this poem Sage Va\u015bis\u0163a, the chief priest of king Da\u015baratha, is instructing \u015ar\u0129 R\u0101ma about the unchangeable Reality through many interesting stories. \u015ar\u0129 R\u0101ma, while he was young, had a feeling of detachment from the world and he brooded on the fate of human beings. Vasi\u015f\u0163a through this poem convinced \u015ar\u0129 R\u0101ma that by right thinking and diligent discrimination we attain to the truth of Brahman.<\/span><\/p>\r\n \r\n

Thus the study of the <\/span>R\u0101m\u0101ya\u0146a<\/em> will be a useful guide to the true aspirants in treading the path of spirituality leading to complete emancipation from the cycle of birth and death. This great work has under its possession a unique moral and spiritual treasure capable of inspiring the whole human race. It may provide the right solution for almost all human problems and miseries. It is capable of giving what has been missing, in spite of everything that science and technology has given us. The great leaders who have shaped the destiny of India, and continue to shape it, have all been consciously or unconsciously influenced by the <\/span>R\u0101m\u0101ya\u0146a <\/em>and its eternal virtues. The<\/span> R\u0101m\u0101ya\u0146a <\/em>is probably one of the few epics in the world to remain a living literature. We are proud that the centuries old valuable literature is still living for us till today. We regard Ramayana as heart and soul of India because our age old culture, high principles and great ideals together with universal spiritual values and their underlying truths, have been truly depicted in it. In spite of the fact that it has been part and parcel of Indian life from time immemorial, Ramayana now belongs to whole mankind because of its universal appeal based on all time great message and still greater divine inspiration.<\/span><\/p>\r\n \r\n

3.\u00a0 The Mah\u0101bh\u0101rata<\/em><\/strong><\/p>\r\n \r\n

The Mahabharata has the honor of being the longest epics in the world with one lakh <\/span>\u015blokas<\/em>. Hence it is called \u2018<\/span>\u015batas\u0101hasri,<\/em>\u2019 It is the monumental work of the great sage Kri\u015f\u0146na Dvaip\u0101yana, Badar\u0101ya\u0146a, Vy\u0101sa, commonly known as Veda Vy\u0101sa, because he was the person who first collected and codified the Vedas. Vy\u0101sa is considered as a personality with powers far beyond those of most mortals. He has divine insight that enables him to gain knowledge of all things in all times. The story goes that when Vy\u0101sa planned to compose the\u00a0<\/span>Mah\u0101bh\u0101rata<\/em>, he could not find a competent person to take his dictation. Finally, he approached Lord Gane\u015fa to take up this difficult task. The Lord agreed upon one condition that his pen must not stop for Vy\u0101sa to think things over. This was difficult because poetry requires a perfect arrangement of perfect words which needs thinking. Vy\u0101sa agreed, but added that the Lord must not write down any verse without first understanding its meaning. Making use of this clause, Vy\u0101sa composed more than eight thousand complicated verses which even the Lord found it difficult to understand. This gave Vy\u0101sa the required time to compose a great many verses. That is how this great epic was completed. By composing this great epic, he brought religion and the value system more closely to the common people as it was enough to know the highest truth given in the Vedas. It is divided into 18 sections or <\/span>parvas<\/em> written in S\u0101nskrit. The eighteen <\/span>parvas<\/em> are: \u0100diparvam, Sabh\u0101parvam, \u0100ra\u0146yaparvam, Vir\u0101taparvam, Udyogaparvam, Bh\u0129\u015fmaparvam, Dro\u0146aparvam, Karaparvam, Salyaparvam, Saup\u0101tikaparvam, Streeparvam, S\u0101ntiparvam, Anus\u0101naparvam, A\u015bwamedhaparvam, \u0100\u015bramavasaparvam, Mausalaparvam, Mah\u0101prasth\u0101naparvam, Swargaparvam.<\/span><\/p>\r\n \r\n

It is a rich collection of many histories and many legends. It contains virtually all the ancient legends of Hinduism which are also very much a living tradition to this day. The sage Vy\u0101sa is traditionally named the author of the <\/span>M\u0101h\u0101bh\u0101rata.<\/em> But he is more likely to have been its compiler. There are scholars who think that this is not the work of a single author. The epic seems to be a collection of writings by several authors who lived at various times. According to Dr. S. Radhakrishnan, \u2018The great Vy\u0101sa himself mentions five direct pupils. It has passed through different stages marked by the names Jaya, Bharata, and the <\/span>Mah\u0101bh\u0101rata<\/em>. There are many editions, manuscripts, translations in different languages. The <\/span>Mah\u0101bh\u0101rata<\/em> is not merely a historic work, but it reflects the dynamic culture of India.\u2019 It represents a whole literature rather than a single homogenous work. The core event of this great epic is the great battle that was fought on the field of Kuruk\u015betra between the five sons of king P\u0101\u0144du, the P\u0101\u0144davas and the hundred sons of king Dhritar\u0101\u015ftra, the Kauravas. But there are hundreds of other major stories linked with that main story. It deals with almost every subject and politics, economics, astrology, wrestling, diplomacy, finance, ruler of conduct, prayers of God, birth and death, life before birth and after death, philosophy, psychology, chronology, cosmology, origin of the world etc- all find a place in it. Hence it is given in it:<\/span><\/p>\r\n \r\n

\u2018Yadhi haasti tadanyatra\u00a0<\/em>Yannehaasti na kutra chit,\u2019<\/em><\/p>\r\n \r\n

\u2018That which is herein can be seen elsewhere, but that which is not herein cannot be seen anywhere else.\u2019 This verse gives us an idea of the comprehensive coverage of the subjects\u00a0<\/span>contained in it. The famous the <\/span>Bhagavadg\u0129t\u0101,<\/em> the most popular exposition of Hindu philosophy, religion and way of life is a part of the <\/span>Mah\u0101bh\u0101rata.<\/em> It comes under the <\/span>Bh\u0129\u015fmaparva<\/em>. The ethical parts of the<\/span> Mah\u0101bh\u0101rata <\/em>have so decisively influenced the later Hindu philosophers and law-givers that they have conferred on it the title of the fifth Veda. The book is full of lofty instructions on all aspects of human life and endeavour. The guiding spirit throughout the epic is the divine figure of Lord Krishna who brings home unto Him the pure and the virtuous and exterminates evil and evil-doers. The central theme of the work is <\/span>\u2018Yato dharmastato Jaya\u2019- <\/em>which means where there is Dharma, there is victory. The ultimate triumph of good over evil is the underlying theme of the epic and the story in it is only a vehicle to convey eternal philosophical truths of the highest order.<\/span><\/p>\r\n \r\n

The whole story which forms the chief theme of the <\/span>Mah\u0101bh\u0101rata Mahabharata<\/em> makes up only about a quarter of the poem. It also contains a number of other popular stories, including the tales of Nala and Damayanti, S\u0101vitri and Satyavan, Sakuntala and many others. The battle of Kuruk\u015fetra offers an opportunity to discuss military strategy. Some scholars are of opinion that the modern day chess originated from <\/span>chatura\u0144ga<\/em>, the board game mentioned in Mahabharata. But the underlying theme of the Mahabharata concerns moral duty and right conduct.<\/span><\/p>\r\n \r\n

3.1. Ethical Aspects of the Mah\u0101bh\u0101rata<\/em><\/strong><\/p>\r\n \r\n

The <\/span>Mah\u0101bh\u0101rata<\/em> deals with moral percepts especially in the form of moral counsels from Bh\u0129\u015fma, Vidhura, Yudhi\u015ftira and so many other characters including Lord Krishna. Gita which forms an important part of it can be considered as a treatise on ethics itself. The ethical ideals in the <\/span>G\u0129ta<\/em> gives us a clear picture about the development of Indian moral thought from its crude and rudimentary form in the Vedas to a very fine and elevated position as in the <\/span>G\u0129ta.<\/em> Though the importance of Vedic ritualism and virtues of individual purity are not ignored, it gives equal importance to the high ideals of social morality also. The primary aim of moral conduct, according to the <\/span>Mah\u0101bh\u0101ra<\/em>ta is social good or social welfare. This was made clear by Dr. Surama Das Gupta when he wrote, \u2018The standards of morality as preached in the <\/span>Mah\u0101bh\u0101rata..<\/em>recognize both the absolute and relative nature of morality. There the ideals of social progress through the maintenance of social equilibrium are partly determined by scriptures and partly by the standard of public good, the latter sometimes superseding the injunctions of scriptures and sometimes being supplementary to them.\u2019 Along with the observance of <\/span>var\u0146\u0101\u015bramadharma<\/em>, the <\/span>Mah\u0101bh\u0101rata<\/em> also advise to follow certain general duties like non-violence, truth, avoidance of anger, egoism, avoiding of speaking ill of others etc. We can see the emphasis of the ideals of social good such as <\/span>lokasthiti, lokasa\u0144graha, lokakalyana, lokayatra <\/em>etc in it.<\/span><\/p>\r\n \r\n

Another important ethical aspect of the <\/span>Mah\u0101bh\u0101rata<\/em> is that it propounds an internal conception of morality. It emphasized that what rewards or stains is not the outer action, but the inner motive, will or intention. So, according to the <\/span>Mah\u0101bh\u0101rata<\/em> one should avoid narrow egoistic passions while doing actions and one should do his duty selflessly. All our action should be aimed at either social good or individual liberation. Even the performance of Vedic rituals with narrow egoistic aim is discouraged and depreciated. For morality, inner purity is needed and not mere external work will not do. As stated earlier, what stains, according to Mahabharata is bad motive and ill-will, and not the action. This idea will lead us to the ideal of <\/span>Ni\u015fk\u0101ma karma<\/em>, the basic philosophy of the <\/span>Bhagavadg\u0129t\u0101.<\/em> Ethics of the <\/span>Bhagavadg\u012bt\u0101 <\/em>may be shortly described as the advice to practice<\/span> Ni\u015fk\u0101ma karma <\/em>and<\/span> svadharma<\/em>. The former means passionless actions and the latter means one\u2019s duty in accordance with one\u2019s station in life as determined by one\u2019s <\/span>var\u0146\u0101\u015brama dharma<\/em>. The <\/span>Bhagavadg\u0129t\u0101 <\/em>holds that God realization is the ultimate end. It is the sole end of all actions. It has preached the dharma of <\/span>var\u0146\u0101\u015frama<\/em>, but the fulfillment of this dharma becomes a duty because it has been ordained by God. The daily duties also have been ordained by God. The daily duties also have been elaborately discussed in the <\/span>G\u0129t\u0101<\/em>, according to which every man has some determined action to perform. He can achieve his ultimate end and also the social end by performing these determined actions. But all these activities should be performed with the intention of submission to God. The desire of result is the cause of enchantment and leaving or abandoning it brings everlasting peace.<\/span><\/p>\r\n \r\n

The ethics of the <\/span>G\u0129t\u0101<\/em>, thus, arranges for and organizes the proper development of all aspects of man. It synthesized both social and individual interests. The ultimate end is absolute perfection of the individual but this perfection can be attained only through consolidation of society and God realization. According to the <\/span>G\u0129t\u0101<\/em>, the only way of freeing the soul from its various limitations is social service and devotion to God. This is a humanistic ideal and it is attainable through knowledge, devotion or action. The <\/span>G\u0129t\u0101<\/em> provides a detailed consideration of each of these paths. It provides a harmonious blend of external action and internal peace, activism and renunciation, involvement and detachment, knowledge and devotion, individual freedom and social solidarity. Thus the most important teaching of the <\/span>G\u0129t\u0101<\/em> is the devotion to one\u2019s duties in society. It holds that the establishment of social harmony is a must and man has to follow it without attachment.<\/span><\/p>\r\n \r\n

The sole aim is to suppress righteousness and establish <\/span>dharma.<\/em> It stands for the universal brotherhood of all beings and highlights the importance of selfless service to benefit the entire cosmos. It instructs people to perform their duty without caring about rewards. When each one does his duty, without selfish desires, the well-being and the solidarity of the world\u00a0<\/span>is preserved. The <\/span>G\u0129t\u0101<\/em> thus preaches the message of <\/span>lokasangraha<\/em> or welfare of all. This message of the <\/span>G\u0129t\u0101<\/em> is universally comprehensive and everlasting. In today\u2019s atomic age, when human society is grievously endangered by excessive materialism some of the message of the <\/span>G\u0129t\u0101<\/em> like that of <\/span>Ni\u015fk\u0101ma karma yoga<\/em> have assumed an even greater importance.<\/span><\/p>\r\n \r\n

3.2. Political Aspects of the Mah\u0101bh\u0101rata<\/em><\/strong><\/p>\r\n \r\n

According to the <\/span>S\u0101ntiparva<\/em> in the <\/span>Mah\u0101bharata,<\/em> Vi\u015f\u0146u first created a monumental text on life and administration, and then established a king, government and state. This implies that power should not be used as a means by the state. This implies that power should not be used as a means by the state, instead the state should be considered as a means whereby power is concretized so as to help in the maintenance of social organization. We can understand from this that from very ancient times to the present day, the state has been a means to public welfare in India. According to the <\/span>Mah\u0101bh\u0101rata<\/em>, administration is a part of the normal social organization. The duty of the state is to establish the <\/span>var\u0146\u0101\u015brama<\/em> system. The state should create such an organization in which every individual should be able to perform the duties appropriate to his station and stage of life.<\/span><\/p>\r\n \r\n

The <\/span>Mah\u0101bh\u0101rata<\/em> theory concerning the origin of the state postulates the concept that not merely men but even the Gods consider it the king\u2019s divine duty to promote the welfare of the populace. If the king fails in this duty not only men but even the Gods consider it necessary to depose him and to replace him with one who is devoted to his fundamental duty. The king\u2019s duty is assumed to be the establishment of social harmony without which he cannot administer the state. So in the <\/span>Mah\u0101bh\u0101rata<\/em> as in the Vedas and <\/span>Upani\u015fads<\/em>, the harmonious relationships between different classes have been considered as important for political organization. These texts support the theory of welfare state, because its objective is security and happiness and the people have been directed to show patriotism to the state. The state must create conditions which are conducive to the achievement of the values of <\/span>dharma, artha <\/em>and<\/span> k\u0101ma<\/em>. Although wars appear frequently in these texts, these wars were considered religious wars which were characterized by the observance of certain moral rules. We can see that the <\/span>Mah\u0101bh\u0101rata<\/em> though it deals with the selfishness of princes, wars and threats of war, it ends with an invocation of peace. Gandhi may be having this fact in his mind when he said that the <\/span>Mah\u0101bh\u0101rata<\/em> did not encourage war but it portrayed its futility by showing the amount of bloodshed and destruction it can bring about. We all know that the <\/span>Bhagavadg\u0129t\u0101 <\/em>was a source of inspiration for him till the end of his life. For the modern Hindus, the <\/span>Mah\u0101bh\u0101rata<\/em> and the <\/span>Bhagavad<\/em>g<\/span>\u0129t\u0101<\/em> in particular, is one of the most authoritative scripture of his tradition. The teachings of this great epic as we have discussed above are a\u00a0<\/span>vital source of inspiration in confronting the ethical, political, social and religious dilemmas of life.<\/span><\/p>\r\n \r\n

4. Summary<\/strong><\/p>\r\n \r\n

We can say that these two famous epics- the <\/span>R\u0101m\u0101ya\u0146a<\/em> and the <\/span>Mah\u0101bh\u0101rata<\/em> \u2013drive home to all Hindus the laws of <\/span>sm\u0157tis<\/em> and the principles of the Vedas through their heroes. We get the earliest notions of our religion from these stories. The ideal characters like R\u0101ma and Si\u0129a, Kri\u015f\u0146a etc firmly establish the Hindu <\/span>dharma<\/em> in our minds. Therefore V\u0101lm\u0129ki and Vy\u0101sa, the authors of these works are looked upon as great nation builders because the Hindu society is still following the lines chalked out by them. Even today our domestic, social and national ideals are dominated by characters in the <\/span>R\u0101m\u0101ya\u0146a<\/em> and the <\/span>Mah\u0101bh\u0101rata.<\/em><\/p>\r\n\r\n<\/div>\r\n\r\n\r\n\r\n
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