Navigating Dharma Sankat: Truth and Ethics in Vedic Wisdom

Introduction

Truth is one of the most fundamental and universal values in Sanatana Dharma, the eternal and natural way of life that encompasses Hinduism and other Indic traditions. The Sanskrit word for truth, Satya, is derived from the root Sat, which means being, existence, or reality. Satya is not only a factual statement, but also a reflection of the ultimate reality that pervades the entire creation. As the Upanishads declare, “Satyam eva jayate, nanritam” – Truth alone triumphs, not falsehood (Mundaka Upanishad 3.1.6).

However, truth is not always easy to uphold, especially when it comes into conflict with other values, such as justice, compassion, duty, or honor. In such situations, one may face a moral dilemma, known as Dharma Sankat in Sanskrit. Dharma Sankat literally means a crisis of Dharma, the cosmic law that governs the harmony and order of the universe. Dharma is also the ethical code that guides the conduct of individuals and societies, based on their roles, responsibilities, and circumstances. Dharma Sankat arises when one has to choose between two or more conflicting Dharmas, or when one has to compromise on truth for the sake of a higher Dharma.

How can one navigate Dharma Sankat and make ethical decisions that are in alignment with truth and Dharma? What are the principles and guidelines that can help one resolve such dilemmas? How can one apply the wisdom of the ancient Vedic texts and the examples of the noble sages and heroes to the contemporary challenges and situations? These are some of the questions that this article will attempt to answer, by exploring the concept of Dharma Sankat and its relevance in Vedic wisdom.

The Foundation of Truth in Vedic Texts

The Vedic texts are the oldest and most authoritative sources of knowledge and wisdom in Sanatana Dharma. They consist of four Vedas – Rigveda, Samaveda, Yajurveda, and Atharvaveda – and their ancillary texts, such as the Brahmanas, the Aranyakas, and the Upanishads. The Vedas are considered to be the revelations of the supreme reality, Brahman, to the ancient sages, known as Rishis. The Vedas contain hymns, prayers, rituals, mantras, and teachings that cover various aspects of life, such as cosmology, philosophy, ethics, spirituality, science, art, and culture.

The Vedas emphasize the importance of truth in various ways. First, they affirm the identity of truth and reality, by equating Satya with Brahman, the ultimate source and goal of existence. For instance, the Taittiriya Upanishad states, “Satyam jnanam anantam brahma” – Brahman is truth, knowledge, and infinity (2.1.1). The Chandogya Upanishad declares, “Satyam eva idam sarvam” – All this is nothing but truth (6.15.1). The Vedas also identify truth with the supreme self, Atman, which is the essence of every being. As the Brihadaranyaka Upanishad proclaims, “Aham brahmasmi” – I am Brahman (1.4.10).

Second, the Vedas exhort the seekers of truth to follow the path of Satya, which leads to the realization of Brahman. The Vedas prescribe various methods and disciplines, such as meditation, yoga, service, sacrifice, and devotion, to attain the truth. The Vedas also lay down the moral and ethical values that support the pursuit of truth, such as honesty, integrity, purity, non-violence, and self-control. The Vedas warn against the consequences of falsehood, such as ignorance, bondage, suffering, and death. As the Katha Upanishad says, “Satyena labhyas tapasa hy esha atma” – The self is attained by truth and austerity (1.3.12).

Third, the Vedas celebrate the glory and power of truth, by attributing various names and attributes to it. The Vedas call truth as Rita, the cosmic order that sustains the harmony and balance of the universe. The Vedas also call truth as Varuna, the god of the sky and the ocean, who is the guardian of Rita and the punisher of the wicked. The Vedas also call truth as Mitra, the god of friendship and alliance, who is the protector of the righteous and the benefactor of the faithful. The Vedas also call truth as Agni, the god of fire and sacrifice, who is the messenger of the gods and the purifier of the offerings. The Vedas also call truth as Soma, the god of the moon and the plant, who is the source of bliss and immortality. The Vedas also call truth as Indra, the king of the gods and the lord of thunder, who is the slayer of the demons and the giver of wealth. The Vedas also call truth as Vishnu, the god of preservation and pervasion, who is the supporter of the worlds and the embodiment of grace. The Vedas also call truth as Shiva, the god of destruction and transformation, who is the destroyer of the evil and the bestower of auspiciousness.

Thus, the Vedas establish the foundation of truth in Vedic literature, by revealing its nature, significance, and manifestation. The Vedas also inspire the seekers of truth to follow the path of Satya, by highlighting its benefits and challenges. The Vedas also illustrate the application of truth in various domains of life, by narrating the stories and deeds of the gods and the sages.

Some of the key scriptures that highlight the significance of truth in Vedic wisdom are:

• The Rig Veda, which is the oldest and most revered of the four Vedas, contains several hymns that glorify truth as the supreme principle and power. For example, in the famous Nasadiya Sukta, which is the hymn of creation, it says:

There was neither non-existence nor existence then; there was neither the realm of space nor the sky which is beyond. What stirred? Where? In whose protection? Was there water, bottomlessly deep?

There was neither death nor immortality then; there was no distinguishing sign of night nor of day. That One breathed, windless, by its own impulse; other than that there was nothing beyond.

Darkness there was at first, by darkness hidden; without distinctive marks, this all was water. That which, becoming, by the void was covered; that One by force of heat came into being;

Who really knows? Who will here proclaim it? Whence was it produced? Whence is this creation? The gods came afterwards, with the creation of this universe. Who then knows whence it has arisen?

Whence this creation has arisen – perhaps it formed itself, or perhaps it did not – the One who looks down on it, in the highest heaven, only He knows – or perhaps He does not know.

This hymn expresses the mystery and the wonder of the origin of the universe, and the role of truth in it. It suggests that truth is the primal and ultimate reality, that precedes and transcends all existence and non-existence, and that is the source and the cause of all creation. It also suggests that truth is beyond human comprehension and expression, and that only the supreme Lord knows it, or perhaps even He does not know it.

• The Upanishads, which are the philosophical and mystical texts that form the concluding part of the Vedas, contain many teachings and dialogues that explore the nature and the value of truth. For example, in the Mundaka Upanishad, it says:

Two kinds of knowledge must be known – that is what the knowers of Brahman tell us. There is higher knowledge and lower knowledge.

The lower knowledge is the Rig Veda, the Yajur Veda, the Sama Veda, the Atharva Veda, the science of pronunciation, the code of rituals, grammar, etymology, metre, and astrology. The higher knowledge is that by which the immutable Brahman is attained.

This passage distinguishes between the lower knowledge, which is the knowledge of the scriptures and the sciences, and the higher knowledge, which is the knowledge of the supreme reality, Brahman. It implies that the lower knowledge is not false or useless, but it is incomplete and relative, and it serves as a means to the higher knowledge, which is absolute and ultimate, and which is the goal of human life.

• The Bhagavad Gita, which is the most popular and influential scripture of Hinduism, and which is a part of the epic Mahabharata, contains many verses that emphasize the importance of truth and Dharma. For example, in the chapter on the Yoga of Action, it says:

To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither let there be in thee any attachment to inaction.

This verse teaches the principle of karma yoga, which is the path of action without attachment to the results. It advises the seeker to perform one’s duty or Dharma, with a sense of detachment and dedication, and to leave the outcome to the will of the Lord, who is the dispenser of the fruits of action. It also warns the seeker against the temptation of inaction, which is a form of escapism and irresponsibility.

These are some of the examples of how the Vedic texts state that through reflection on the self, one comes to understand the cosmos. Like the Greeks much later, these texts claim that there is a structural analogy between the self and the universe, with one sharing the form of the other. Through inner reflection on oneself, one can then understand the nature of the world. The Vedic texts also affirm that truth is the essence of reality, the basis of knowledge, and the source of happiness. Truth is the highest duty, the supreme virtue, and the ultimate goal. Truth is the manifestation of the Lord, the expression of the self, and the harmony of the world.

Dharma Sankat: A Moral Dilemma Unveiled

While the Vedas uphold the supreme value of truth, they also acknowledge the complexity and diversity of the human condition, which often poses ethical dilemmas and challenges. The Vedas recognize that truth is not always absolute, but relative and contextual, depending on the time, place, and circumstance. The Vedas also recognize that truth is not always compatible, but conflicting and contradictory, depending on the perspective, intention, and consequence. The Vedas also recognize that truth is not always clear, but ambiguous and uncertain, depending on the knowledge, evidence, and interpretation.

Therefore, the Vedas introduce the concept of Dharma, which is the ethical principle that guides the actions and decisions of the individuals and the societies, based on their roles, responsibilities, and situations. Dharma is derived from the root Dhr, which means to uphold, sustain, or support. Dharma is the law that maintains the order and harmony of the universe, by regulating the behavior and conduct of the beings. Dharma is also the duty that defines the purpose and goal of life, by aligning the actions and aspirations of the beings with the cosmic will.

Dharma is not a rigid or fixed rule, but a flexible and dynamic guideline, that adapts to the changing needs and demands of the times. Dharma is not a universal or uniform code, but a relative and contextual norm, that varies according to the different stages and states of life. Dharma is not a single or simple criterion, but a multifaceted and nuanced standard, that balances the various values and interests of life.

However, Dharma is not always easy to follow, especially when it comes into conflict with other Dharmas, or with the value of truth. In such situations, one may face a moral dilemma, known as Dharma Sankat, which literally means a crisis of Dharma. Dharma Sankat arises when one has to choose between two or more conflicting Dharmas, or when one has to compromise on truth for the sake of a higher Dharma.

One of the most famous and illustrative examples of Dharma Sankat is the scenario of Lord Krishna advising Arjuna in the Mahabharata, the epic that narrates the story of the Kurukshetra war between the Pandavas and the Kauravas, the cousins who fought for the throne of Hastinapura. The Mahabharata is considered to be the fifth Veda, as it contains the essence and the application of the Vedic teachings in the form of history, mythology, philosophy, and ethics.

The Mahabharata depicts the ethical dilemma faced by Arjuna, the third and the greatest of the Pandava brothers, who was a renowned archer and a noble warrior. Arjuna was faced with the dilemma of whether to fight or not to fight against his own relatives, teachers, and friends, who had sided with the Kauravas, the evil and unjust usurpers of the kingdom. Arjuna was torn between his duty as a Kshatriya, the warrior class, to uphold justice and righteousness, and his compassion as a human being, to avoid violence and bloodshed. Arjuna was also confused about the value of truth, as he wondered whether it was right or wrong to kill his own kin, who had wronged him and his brothers.

Arjuna’s dilemma was resolved by Lord Krishna, the eighth and the most celebrated incarnation of Lord Vishnu, the god of preservation and pervasion. Lord Krishna was the charioteer and the friend of Arjuna, who had accompanied him to the war as his ally and guide. Lord Krishna revealed his true identity as the supreme lord and the source of all existence, and imparted his divine wisdom to Arjuna, in the form of the Bhagavad Gita, the most sacred and influential scripture of Sanatana Dharma.

The Bhagavad Gita, which means the Song of God, is a dialogue between Lord Krishna and Arjuna, in which Lord Krishna addresses Arjuna’s doubts and questions, and teaches him the essence and the application of Dharma. The Bhagavad Gita consists of 18 chapters and 700 verses, covering various topics, such as the nature of the self, the supreme reality, the modes of nature, the paths of action, knowledge, devotion, and meditation, the qualities of a wise person, the stages of spiritual evolution, and the vision of the cosmic form.

The Bhagavad Gita resolves Arjuna’s dilemma by explaining the concept of Dharma Sankat and its relevance in ethical decision-making. The Bhagavad Gita clarifies that Dharma Sankat is not a sign of weakness or confusion, but a natural and inevitable consequence of the complexity and diversity of life. The Bhagavad Gita also advises that Dharma Sankat is not a problem to be avoided or ignored, but an opportunity to be faced and resolved, by applying the principles and guidelines of Dharma.

The Bhagavad Gita provides the following principles and guidelines to navigate Dharma Sankat and make ethical decisions that are in alignment with truth and Dharma:

• The first principle is to understand the hierarchy and the priority of Dharma, and to choose the higher Dharma over the lower Dharma, when they are in conflict. The Bhagavad Gita distinguishes between the universal Dharma, which is common to all beings, and the individual Dharma, which is specific to each being. The universal Dharma is based on the values of truth, non-violence, purity, compassion, and selflessness, while the individual Dharma is based on the roles, responsibilities, and situations of each being. The Bhagavad Gita also distinguishes between the social Dharma, which is related to the duties and obligations of the society, and the spiritual Dharma, which is related to the realization and liberation of the self. The Bhagavad Gita teaches that the universal Dharma is superior to the individual Dharma, and the spiritual Dharma is superior to the social Dharma, and that one should follow the higher Dharma, even if it means violating the lower Dharma.
• The second principle is to act according to one’s own nature and capacity, and to perform one’s own Dharma, rather than imitating or following someone else’s Dharma, even if it seems superior or easier. The Bhagavad Gita explains that each being has a unique nature and capacity, which is determined by the combination and the proportion of the three modes of nature, known as the Gunas. The three Gunas are Sattva, which is the mode of goodness, purity, and harmony, Rajas, which is the mode of passion, activity, and ambition, and Tamas, which is the mode of ignorance, inertia, and delusion. The Bhagavad Gita also explains that each being has a specific Dharma, which is suited to their nature and capacity, and which is classified into four categories, known as the Varnas. The four Varnas are Brahmana, which is the category of the intellectuals, teachers, and priests, Kshatriya, which is the category of the warriors, rulers, and administrators, Vaishya, which is the category of the merchants, farmers, and artisans, and Shudra, which is the category of the laborers, servants, and helpers. The Bhagavad Gita teaches that one should act according to one’s own nature and capacity, and perform one’s own Dharma, rather than imitating or following someone else’s Dharma, even if it seems superior or easier, as that would lead to confusion, conflict, and failure.
• The third principle is to detach oneself from the fruits and the outcomes of one’s actions, and to dedicate one’s actions to the supreme lord and the welfare of all beings, rather than being motivated by selfish desires and expectations. The Bhagavad Gita states that the root cause of Dharma Sankat is the attachment to the fruits and the outcomes of one’s actions, which leads to the bondage of the cycle of action and reaction, known as Karma. The Bhagavad Gita also states that the solution to Dharma Sankat is the detachment from the fruits and the outcomes of one’s actions, which leads to the freedom from the cycle of action and reaction, known as Moksha. The Bhagavad Gita teaches that one should detach oneself from the fruits and the outcomes of one’s actions, and dedicate one’s actions to the supreme lord and the welfare of all beings, rather than being motivated by selfish desires and expectations, as that would lead to peace, joy, and liberation.

By following these principles and guidelines, Arjuna was able to overcome his dilemma and to fight in the war, as his duty and his Dharma, without being affected by the sorrow or the sin of killing his own kin. Arjuna was also able to uphold the value of truth, by adhering to the universal and the spiritual Dharma, which was superior to the individual and the social Dharma, in that situation.

Some of the key verses that highlight the importance of adhering to truth and Dharma in Krishna’s teaching are:

• To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither let there be in thee any attachment to inaction. (2.47)
• That man is said to be steadfast in wisdom who, abandoning the fruits of his actions, is contented and independent, and who, having subdued his mind, acts with his body, mind, and intellect, and also with the senses, only for the sake of purification. (4.21)
• For, verily, I am the enjoyer and the Lord of all sacrifices, but they do not know Me in reality; therefore, they fall. (9.24)
• The Blessed Lord said: This imperishable yoga I declared to Vivasvan; Vivasvan communicated it to Manu, and Manu imparted it to Ikshvaku. Thus handed down in succession, the royal sages knew it; but, through long lapse of time, it was lost to the world, O Parantapa. (4.1-2)
• The Blessed Lord said: Many births of Mine have passed, as well as yours, O Arjuna. I know them all, but you know not, O Parantapa. (4.5)
• The Blessed Lord said: You grieve for those who should not be grieved for; yet you speak words of wisdom. The wise grieve neither for the living nor for the dead. (2.11)
• The Blessed Lord said: O Partha, happy are the Kshatriyas who obtain such a battle that comes of itself as an open door to heaven. (2.32)
• The Blessed Lord said: O Partha, verily, these people are already slain by Me; therefore, do you become an instrument, O Savyasachin. (11.33)
• The Blessed Lord said: Abandoning all duties, take refuge in Me alone; I will liberate you from all sins; do not grieve. (18.66)

These verses show Krishna’s advice to Arjuna, as he instructs him to act according to his Dharma, and to fight for justice and righteousness. He teaches him the principles of karma yoga, which is the path of action without attachment to the fruits; bhakti yoga, which is the path of devotion and surrender to the Lord; jnana yoga, which is the path of knowledge and realization of the self; and raja yoga, which is the path of meditation and control of the mind. He reveals to him the secrets of the creation, the maintenance, and the destruction of the universe; the nature and the qualities of the Lord, the soul, and the matter; the modes and the stages of life; the types and the goals of action; the values and the duties of Dharma; and the means and the ends of liberation. He shows him his universal form, which is the manifestation of his power and glory; and his personal form, which is the expression of his love and grace. He convinces him to follow his will, which is the ultimate truth and Dharma.

Strategic Communication in the Mahabharata

While the Bhagavad Gita resolved Arjuna’s dilemma and taught him the essence and the application of Dharma, it also raised another question: How to communicate and implement Dharma in a world that is full of falsehood and injustice? How to deal with the enemies and the adversaries who do not follow the principles and the guidelines of Dharma, and who resort to deceit and violence to achieve their goals? How to balance the values of truth and righteousness, when they are in conflict or contradiction?

The Mahabharata provides the answer to this question, by depicting the use of strategic communication by Lord Krishna and the Pandavas, during the Kurukshetra war. Strategic communication is the art and the science of using communication as a tool and a weapon, to influence and persuade the target audience, to achieve a desired goal or outcome. Strategic communication involves the use of various methods and techniques, such as rhetoric, persuasion, propaganda, deception, negotiation, diplomacy, and coercion, to convey and manipulate information, emotions, and opinions, to shape and change the behavior and the actions of the target audience.

The Mahabharata illustrates the use of strategic communication by Lord Krishna and the Pandavas, by providing specific examples from the war, where truth was temporarily deviated or modified, for the sake of a righteous and noble goal. The Mahabharata also discusses the ethical implications and the justification of such deviations, and their alignment with Dharma. Here are some of the examples of strategic communication in the Mahabharata:

• The first example is the killing of Bhishma, the grandfather of the Pandavas and the Kauravas, who was the commander-in-chief of the Kaurava army, and who was invincible and immortal, due to a boon he had received from his father. Bhishma was a virtuous and a loyal warrior, who had vowed to protect the throne of Hastinapura, even though he knew that the Kauravas were evil and unjust. Bhishma was also a formidable and a fierce fighter, who had caused a lot of damage and destruction to the Pandava army, in the first ten days of the war. Bhishma had only one weakness: he had also vowed to never fight against a woman or a person who was born as a woman. Lord Krishna and the Pandavas exploited this weakness, by placing Shikhandi, a warrior who was born as a woman, but later transformed into a man, in front of Arjuna, and by asking Arjuna to shoot arrows at Bhishma, from behind Shikhandi. Bhishma recognized Shikhandi as a woman, and refused to fight back, and thus, he was fatally wounded by Arjuna’s arrows, and fell down from his chariot. This was a deviation from the truth, as Shikhandi was technically a man, and not a woman, and Bhishma was deceived and killed by a trick. However, this was also a strategic communication, as Shikhandi was used as a symbol and a message, to convey to Bhishma that he was fighting on the wrong side, and that he should surrender and retire from the war, as his duty and his Dharma. This was also aligned with Dharma, as Bhishma himself had given a hint to the Pandavas, that he could be killed only by using a woman or a person who was born as a woman, as he was tired and disillusioned by the war, and he wanted to end his life, by fulfilling his vow and his Dharma.
• The second example is the killing of Drona, the teacher of the Pandavas and the Kauravas, who was the commander-in-chief of the Kaurava army, after the fall of Bhishma. Drona was a skilled and a respected teacher, who had taught the art and the science of warfare to both the Pandavas and the Kauravas, and who had a special affection for Arjuna, his favorite student. Drona was also a powerful and a ruthless warrior, who had unleashed a deadly weapon, known as the Chakravyuha, a military formation that resembled a labyrinth of multiple defensive walls, and that could only be penetrated by a few warriors, such as Arjuna and Krishna, who were absent at that time. Drona had only one weakness: he loved his son Ashwatthama, more than anything else in the world, and he had vowed to lay down his arms and surrender, if he ever heard the news of his son’s death. Lord Krishna and the Pandavas exploited this weakness, by devising a plan to deceive and kill Drona. The plan involved Bhima, the second and the strongest of the Pandava brothers, who was a formidable and a fierce fighter, killing an elephant named Ashwatthama, who shared the same name as Drona’s son, and announcing loudly that he had killed Ashwatthama, the son of Drona. Drona heard this announcement, but he was doubtful and confused, as he knew that his son was a great warrior, and he could not believe that he was killed by Bhima. Drona approached Yudhishthira, the eldest and the most virtuous of the Pandava brothers, who was known as Dharmaraja, the king of Dharma, and who had never uttered a lie in his life. Drona asked Yudhishthira to confirm or deny the news of his son’s death, as he trusted him more than anyone else. Yudhishthira, who was reluctant and hesitant to lie, was persuaded by Lord Krishna and the other Pandavas, to utter a half-truth, for the sake of a greater good. Yudhishthira said, “Ashwatthama is dead”, and then added in a low voice, “the elephant”, hoping that Drona would not hear the second part. Drona heard only the first part, and believed that his son was dead, and he lost all his will and courage to fight. He dropped his weapons and sat down on his chariot, in a state of grief and despair. He was then beheaded by Dhrishtadyumna, the brother of Draupadi, the wife of the Pandavas, who was born with the sole purpose of killing Drona, as a revenge for the injustice done to his father, Drupada, the king of Panchala, who was humiliated and defeated by Drona, in a previous war. This was a deviation from the truth, as Ashwatthama, the son of Drona, was alive and well, and Drona was deceived and killed by a lie. However, this was also a strategic communication, as Yudhishthira’s half-truth was used as a signal and a message, to convey to Drona that he was fighting on the wrong side, and that he should surrender and retire from the war, as his duty and his Dharma. This was also aligned with Dharma, as Drona himself had expressed his desire to die, as he was tired and disillusioned by the war, and he wanted to end his life, by fulfilling his vow and his Dharma.
• The third example is the killing of Karna, the son of Surya, the sun god, and Kunti, the mother of the Pandavas, who was the commander-in-chief of the Kaurava army, after the fall of Drona. Karna was the eldest and the most powerful of the Pandava brothers, but he was unaware of his true identity, as he was abandoned by Kunti, before her marriage to Pandu, the father of the Pandavas, and he was raised by a charioteer named Adhiratha, and his wife Radha. Karna was a loyal and a generous friend of Duryodhana, the eldest and the most wicked of the Kaurava brothers, who had given him the kingdom of Anga, and who had supported him in his rivalry with Arjuna, the third and the greatest of the Pandava brothers, who was a renowned archer and a noble warrior. Karna was also a brave and a skilled warrior, who had received the training and the blessings of Parashurama, the sixth and the most fierce incarnation of Lord Vishnu, the god of preservation and pervasion, who had taught him the art and the science of warfare, and who had given him a divine weapon, known as the Brahmastra, which could destroy any enemy. Karna had only one weakness: he was cursed by Parashurama, for lying to him about his caste, and by a Brahmin, for accidentally killing his cow, that he would forget his skills and his weapons, at the most crucial moment of his life. Lord Krishna and the Pandavas exploited this weakness, by devising a plan to deceive and kill Karna. The plan involved Arjuna, the arch-rival of Karna, who was the charioteer and the friend of Lord Krishna, who had accompanied him to the war as his ally and guide, engaging Karna in a fierce and a final duel, on the seventeenth day of the war. During the duel, Karna’s chariot wheel got stuck in the mud, and he asked Arjuna to pause the fight, as per the rules of the war, and to allow him to free his chariot wheel. Arjuna was willing to oblige, but he was stopped by Lord Krishna, who reminded him of the injustice and the cruelty done by Karna and the Kauravas, to the Pandavas and Draupadi, in the past, and who urged him to take advantage of the situation, and to kill Karna, as his duty and his Dharma. Lord Krishna also revealed the true identity of Karna, as the son of Kunti and Surya, and as the elder brother of the Pandavas, and he asked Karna to join the Pandavas, and to abandon the Kauravas, as his duty and his Dharma. Karna refused to do so, as he was loyal and grateful to Duryodhana, who had given him everything, and he was ready to die, as his duty and his Dharma. He also asked Lord Krishna to reveal his true identity, as the supreme lord and the source of all existence, and he praised and worshipped him, as his duty and his Dharma. He then tried to invoke his Brahmastra, but he forgot the mantra, due to the curse of Parashurama, and he was helpless and defenseless. He was then shot by Arjuna’s arrow, and he fell down from his chariot, and died. This was a deviation from the truth, as Karna was not given a fair and a honorable chance to fight, and he was deceived and killed by a breach of the rules of the war. However, this was also a strategic communication, as Lord Krishna’s revelation and request was used as a test and a message, to convey to Karna that he was fighting on the wrong side, and that he should surrender and join the Pandavas, as his duty and his Dharma. This was also aligned with Dharma, as Karna himself had accepted his fate, as he was aware of his curses, and he wanted to end his life, by fulfilling his vow and his Dharma.

These are some of the examples of strategic communication in the Mahabharata, where truth was temporarily deviated or modified, for the sake of a righteous and noble goal. The Mahabharata also discusses the ethical implications and the justification of such deviations, and their alignment with Dharma. The Mahabharata acknowledges that such deviations are not ideal or desirable, but sometimes necessary and inevitable, in a world that is full of falsehood and injustice. The Mahabharata also asserts that such deviations are not sinful or immoral, but virtuous and moral, if they are done for the sake of a higher Dharma, and if they are done with a pure and selfless intention, and if they are done with a sense of detachment and surrender, to the supreme lord and the cosmic will.

The Mahabharata does not provide a definitive or dogmatic answer to this ethical dilemma. It rather invites the readers and the listeners to reflect and to decide for themselves, based on their own understanding and experience of truth and Dharma. It also reminds them that the ultimate judge and arbiter of truth and Dharma is the Lord himself, who is the source and the goal of all. It also warns them that the consequences of their actions, whether good or evil, will follow them in this life and the next, according to the law of karma, which is the law of action and reaction. It also encourages them to seek the guidance and the grace of the Lord, who is the friend and the well-wisher of all, and who is the supreme teacher and the master of all.

Balancing Dharma and Truth in Everyday Life

The Mahabharata not only provides the lessons and the examples of Dharma and truth, in the context of the Kurukshetra war, but also applies them to the contemporary situations and challenges, that one may face in everyday life. The Mahabharata illustrates how one can balance Dharma and truth, in various domains and dimensions of life, such as family, society, politics, business, education, health, environment, and spirituality. The Mahabharata also offers guidance and advice on how to navigate Dharma Sankat and make ethical decisions, that are in alignment with truth and Dharma, in modern ethical dilemmas. Here are some of the examples of balancing Dharma and truth in everyday life:

• The first example is the dilemma of choosing between loyalty and justice, in the case of family or friends, who are involved in a wrongdoing. This is a truth versus loyalty dilemma, as one has to decide whether to be honest and report the wrongdoing, or to be loyal and protect the family or friends. For instance, consider a police officer who discovers that his brother is involved in a robbery. If he reports his brother, he remains truthful but might violate his loyalty to his family. If he conceals his brother’s crime, he remains loyal but might violate his truthfulness and his duty. This is a common ethical dilemma that many people face in their personal and professional lives.

The Mahabharata provides guidance on how to resolve this dilemma, by suggesting that one should follow the higher Dharma, which is the universal Dharma of justice, over the lower Dharma, which is the individual Dharma of loyalty, when they are in conflict. The Mahabharata also suggests that one should act according to one’s own nature and capacity, and perform one’s own Dharma, rather than imitating or following someone else’s Dharma, even if it seems superior or easier. The Mahabharata also suggests that one should detach oneself from the fruits and the outcomes of one’s actions, and dedicate one’s actions to the supreme lord and the welfare of all beings, rather than being motivated by selfish desires and expectations.

In the case of the police officer, this means that he should report his brother, as his duty and his Dharma, as a police officer and as a citizen, and as a way of upholding justice and righteousness. He should also do so, as his own Dharma, rather than following his brother’s Dharma, which is based on dishonesty and injustice. He should also do so, without being attached to the consequences, such as the punishment of his brother or the resentment of his family, and without being influenced by his emotions, such as guilt or fear. He should also do so, with a sense of detachment and surrender, to the supreme lord and the cosmic will, and with a hope of the redemption and the reform of his brother.

• The second example is the dilemma of choosing between personal interests and collective benefits, in the case of social or environmental issues, that require individual sacrifices or contributions. This is an individual versus community dilemma, as one has to decide whether to act for one’s own good, or for the good of the society or the planet. For instance, consider a consumer who wants to buy a product that is cheaper but harmful to the environment, or a product that is more expensive but eco-friendly. If he buys the cheaper product, he acts for his own interest but might harm the environment and the future generations. If he buys the more expensive product, he acts for the collective benefit but might incur a personal cost. This is a common ethical dilemma that many people face in their daily lives.

The Mahabharata provides guidance on how to resolve this dilemma, by suggesting that one should follow the higher Dharma, which is the universal Dharma of non-violence, over the lower Dharma, which is the individual Dharma of self-interest, when they are in conflict. The Mahabharata also suggests that one should act according to one’s own nature and capacity, and perform one’s own Dharma, rather than imitating or following someone else’s Dharma, even if it seems superior or easier. The Mahabharata also suggests that one should detach oneself from the fruits and the outcomes of one’s actions, and dedicate one’s actions to the supreme lord and the welfare of all beings, rather than being motivated by selfish desires and expectations.

In the case of the consumer, this means that he should buy the more expensive product, as his duty and his Dharma, as a consumer and as a human being, and as a way of protecting the environment and the future generations. He should also do so, as his own Dharma, rather than following the Dharma of the market or the society, which is based on greed and exploitation. He should also do so, without being attached to the consequences, such as the loss of money or the inconvenience of the product, and without being influenced by his emotions, such as pleasure or pain. He should also do so, with a sense of detachment and surrender, to the supreme lord and the cosmic will, and with a hope of the happiness and the prosperity of all beings.

• The third example is the dilemma of choosing between immediate benefits or long-term consequences, in the case of personal or professional goals, that require short-term sacrifices or investments. This is a short-term versus long-term dilemma, as one has to decide whether to act for the present or for the future. For instance, consider a student who wants to achieve a high grade in an exam, but he has two options: to cheat and get an easy score, or to study hard and earn a deserved grade. If he cheats, he gets an immediate benefit but might face a long-term consequence, such as losing his credibility or his knowledge. If he studies hard, he gets a long-term benefit but might face a short-term sacrifice, such as losing his time or his fun. This is a common ethical dilemma that many people face in their academic and professional lives.

The Mahabharata provides guidance on how to resolve this dilemma, by suggesting that one should follow the higher Dharma, which is the universal Dharma of truth, over the lower Dharma, which is the individual Dharma of convenience, when they are in conflict. The Mahabharata also suggests that one should act according to one’s own nature and capacity, and perform one’s own Dharma, rather than imitating or following someone else’s Dharma, even if it seems superior or easier. The Mahabharata also suggests that one should detach oneself from the fruits and the outcomes of one’s actions, and dedicate one’s actions to the supreme lord and the welfare of all beings, rather than being motivated by selfish desires and expectations.

In the case of the student, this means that he should study hard, as his duty and his Dharma, as a student and as a learner, and as a way of acquiring knowledge and skills. He should also do so, as his own Dharma, rather than following the Dharma of the peers or the system, which is based on dishonesty and shortcuts. He should also do so, without being attached to the consequences, such as the grade or the recognition, and without being influenced by his emotions, such as anxiety or boredom. He should also do so, with a sense of detachment and surrender, to the supreme lord and the cosmic will, and with a hope of the growth and the development of himself and others.

These are some of the examples of balancing Dharma and truth in everyday life, where one has to navigate Dharma Sankat and make ethical decisions, that are in alignment with truth and Dharma, in modern ethical dilemmas. The Mahabharata offers guidance and advice on how to resolve these dilemmas, by applying the principles and guidelines of Dharma, that were taught by Lord Krishna to Arjuna, in the Bhagavad Gita.

The following are some more real-life examples where adhering strictly to truth may lead to harm or injustice, and where navigating Dharma Sankat may require a nuanced and balanced approach:

• A doctor has to decide whether to reveal the truth about a terminal illness to a patient, or to withhold it for the sake of the patient’s mental peace and hope.
• A lawyer has to defend a client who is guilty of a crime, or to expose the client’s guilt and risk losing the case and the reputation.
• A journalist has to report the facts about a sensitive issue, or to censor or modify the facts to avoid offending or endangering the stakeholders or the public.
• A teacher has to grade a student who has cheated on an exam, or to overlook the cheating and give a fair grade based on the student’s performance and potential.
• A parent has to discipline a child who has done something wrong, or to forgive and console the child and avoid hurting the child’s feelings and confidence.
• A friend has to confront another friend who has betrayed or hurt them, or to forgive and forget the betrayal and maintain the friendship.
• A citizen has to obey the laws of the country, or to resist and protest against the laws that are unjust or oppressive.
• A devotee has to follow the rituals and rules of the religion, or to question and challenge the rituals and rules that are irrational or outdated.

These are some of the situations where truth and Dharma may clash, and where one has to make a difficult choice between the two. There is no easy or universal answer to these dilemmas, as each situation is unique and complex, and involves various factors, such as the intention, the motive, the consequence, the context, and the stakeholder of each action. Therefore, one has to use one’s own intelligence, conscience, and intuition, and also seek the guidance of the scriptures, the teachers, and the God, to navigate Dharma Sankat and to make ethical decisions that are in harmony with one’s true nature and the divine will.

How can we balance Dharma and truth in our everyday life? How can we apply the principles and the guidance from the Vedic wisdom to our contemporary scenarios? How can we navigate Dharma Sankat in our modern ethical dilemmas?

There is no simple or universal answer to these questions, as each situation is unique and complex, and requires careful and thoughtful analysis and action. However, there are some general and practical steps that we can follow, to help us balance Dharma and truth in our everyday life. These steps are:

• Identify the dilemma: The first step is to recognize and acknowledge the dilemma that we are facing, and to understand its nature and scope. We need to ask ourselves: What is the problem? What are the options? What are the pros and cons of each option? What are the moral obligations, interests, and consequences involved in each option? What are the values and principles that are at stake in each option?
• Seek the guidance: The second step is to seek the guidance from the Vedic wisdom, and to learn from the examples and the teachings of the scriptures and the texts. We need to ask ourselves: What does the Vedic wisdom say about this dilemma? What are the relevant scriptures and texts that address this dilemma? What are the examples and the teachings that are applicable to this dilemma? How can we interpret and apply the Vedic wisdom to this dilemma?
• Consult the conscience: The third step is to consult our conscience, and to listen to our inner voice of truth and Dharma. We need to ask ourselves: What does our conscience say about this dilemma? What is our inner voice of truth and Dharma telling us to do? How do we feel about each option? How do we align our thoughts, words, and deeds with our conscience?
• Act with awareness: The fourth step is to act with awareness, and to perform our actions with a sense of responsibility and accountability. We need to ask ourselves: What is the best option that we can choose, based on our analysis, guidance, and conscience? How can we act according to our Dharma, and to serve the higher purpose and the greater good? How can we act without attachment to the results, but with dedication to the Lord? How can we act with awareness of the consequences, and with readiness to face them?

By following these steps, we can balance Dharma and truth in our everyday life, and navigate Dharma Sankat in our modern ethical dilemmas. We can also learn from our experiences, and grow in our moral character, intellectual capacity, and spiritual maturity. We can also contribute to the welfare of ourselves, others, and the world, and fulfill our human potential and divine destiny.

References and Noble Writers

The Mahabharata is not only a source of ethical wisdom, but also a treasure of literary excellence, that contains the works and the insights of many noble writers and scholars, who have delved into the ethical dimensions of truth and Dharma, in Sanatana Dharma. The Mahabharata is composed of various layers and sections, that were written and compiled by different authors, over a long period of time, spanning from the 8th century BCE to the 4th century CE. The Mahabharata is attributed to Vyasa, the legendary sage and poet, who is considered to be the original author and the editor of the epic, and who is also a major character in the story. The Mahabharata is also narrated by Vaishampayana, a disciple of Vyasa, who recited the epic to King Janamejaya, a descendant of the Pandavas, who performed a snake sacrifice, to avenge the death of his father, Parikshit, who was bitten by a snake, due to a curse. The Mahabharata is also narrated by Ugrashrava, a storyteller, who recited the epic to a group of sages, who were performing a sacrifice, in the forest of Naimisha. The Mahabharata is also narrated by various characters, who tell their own stories, or the stories of others, within the main story, creating a complex and rich narrative structure.

The Mahabharata contains various references and citations, to the Vedic texts and scriptures, that support the ethical principles and teachings, that are discussed and illustrated in the epic. The Mahabharata also includes insights and quotations, from notable philosophers and scholars, who have explored and explained the ethical aspects of truth and Dharma, in Sanatana Dharma. Here are some of the references and noble writers, that are mentioned in the Mahabharata:

• The Vedas: The Vedas are the oldest and the most authoritative sources of knowledge and wisdom, in Sanatana Dharma. They consist of four Vedas – Rigveda, Samaveda, Yajurveda, and Atharvaveda – and their ancillary texts, such as the Brahmanas, the Aranyakas, and the Upanishads. The Vedas are considered to be the revelations of the supreme reality, Brahman, to the ancient sages, known as Rishis. The Vedas contain hymns, prayers, rituals, mantras, and teachings that cover various aspects of life, such as cosmology, philosophy, ethics, spirituality, science, art, and culture. The Vedas emphasize the importance of truth in various ways, as discussed in the previous section. The Vedas are the primary and the original references for the ethical principles and teachings of the Mahabharata, and they are frequently cited and quoted by the characters and the narrators of the epic.
• Vyasa: Vyasa is the legendary sage and poet, who is considered to be the original author and the editor of the Mahabharata, and who is also a major character in the epic. Vyasa is also known as Krishna Dvaipayana, which means “the dark one who was born on an island”, as he was the son of a fisherwoman named Satyavati and a wandering sage named Parashara, and he was born on an island in the river Yamuna. Vyasa is also known as Veda Vyasa, which means “the one who classified the Vedas”, as he divided the original Veda into four parts, and composed the Vedas and their ancillary texts. Vyasa is also known as the author of the Puranas, the ancient histories and legends of the gods and the sages, and the Brahma Sutras, the aphorisms on the philosophy of Vedanta. Vyasa is revered as one of the noblest and the wisest writers and scholars, who have delved into the ethical dimensions of truth and Dharma, in Sanatana Dharma.
• Vaishampayana: Vaishampayana is a disciple of Vyasa, who recited the Mahabharata to King Janamejaya, a descendant of the Pandavas, who performed a snake sacrifice, to avenge the death of his father, Parikshit, who was bitten by a snake, due to a curse. Vaishampayana is also the narrator of the Mahabharata, who tells the main story of the epic, from the birth of the Pandavas and the Kauravas, to the death of Krishna and the end of the Dwapara Yuga, the third age of the world. Vaishampayana is also a learned and a respected teacher, who taught the Mahabharata to many students, including Ugrashrava, who recited the epic to a group of sages, who were performing a sacrifice, in the forest of Naimisha. Vaishampayana is also a source of ethical wisdom, who explains and interprets the ethical principles and teachings of the Mahabharata, to King Janamejaya and his audience.
• Ugrashrava: Ugrashrava is a storyteller, who recited the Mahabharata to a group of sages, who were performing a sacrifice, in the forest of Naimisha. Ugrashrava is also the narrator of the Mahabharata, who tells the frame story of the epic, from the beginning of the snake sacrifice, to the end of the recitation by Vaishampayana. Ugrashrava is also a son of Lomaharshana, another disciple of Vyasa, who was also a storyteller, and who had recited the Puranas to the same group of sages, before his death. Ugrashrava is also a master of strategic communication, who uses various methods and techniques, such as rhetoric, persuasion, propaganda, deception, negotiation, diplomacy, and coercion, to convey and manipulate information, emotions, and opinions, to shape and change the behavior and the actions of his audience.
• Krishna: Krishna is the eighth and the most celebrated incarnation of Lord Vishnu, the god of preservation and pervasion, who descended on earth, to restore Dharma and to destroy evil, in the Dwapara Yuga, the third age of the world. Krishna is also the charioteer and the friend of Arjuna, the third and the greatest of the Pandava brothers, who accompanied him to the war as his ally and guide. Krishna is also the author and the teacher of the Bhagavad Gita, the most sacred and influential scripture of Sanatana Dharma, which is a dialogue between Krishna and Arjuna, in which Krishna addresses Arjuna’s doubts and questions, and teaches him the essence and the application of Dharma. Krishna is also the source and the goal of all existence, and the supreme lord and the supreme self, who reveals his true identity and his cosmic form, to Arjuna, in the Bhagavad Gita. Krishna is also the embodiment and the exemplar of truth and Dharma, who uses strategic communication, to influence and persuade the characters and the events of the Mahabharata, to achieve his divine plan and purpose.

Vedic texts and scriptures that support the discussed principles of truth and ethics in Sanatana Dharma:

• The Vedas: The four collections of hymns, rituals, and philosophical speculations that reveal the knowledge of the ultimate reality, the individual self, and the relationship between them.
• The Upanishads: The philosophical and mystical portions of the Vedas that elaborate on the nature of Brahman, Atman, and the realization of truth.
• The Mahabharata: The longest and one of the most revered epics of Hinduism that narrates the story of the Kurukshetra war and the ethical and spiritual teachings of Lord Krishna and other sages.
• The Bhagavad Gita: The dialogue between Lord Krishna and Arjuna on the eve of the war, which is the essence of the Vedic wisdom and the guide for ethical decision-making.
• The Manusmriti: The ancient law book that codifies the rules and regulations of Dharma for various classes and stages of life.
• The Ramayana: The other great epic of Hinduism that narrates the story of Lord Rama and his adherence to truth and Dharma in his exile and his war against Ravana.
• The Yoga Sutras: The aphorisms of Patanjali that describe the theory and practice of yoga, the discipline and the state of union with the supreme reality.

The following are some of the notable philosophers and scholars who have delved into the ethical dimensions of truth in Sanatana Dharma:

• Adi Shankara: The eighth-century philosopher and reformer who revived the Advaita Vedanta school of thought, which teaches the non-dualistic identity of Brahman and Atman, and the importance of knowledge (Jnana) as the means of liberation.
• Ramanuja: The eleventh-century philosopher and theologian who founded the Vishishtadvaita Vedanta school of thought, which teaches the qualified non-dualistic identity of Brahman and Atman, and the importance of devotion (Bhakti) as the means of liberation.
• Madhva: The thirteenth-century philosopher and saint who founded the Dvaita Vedanta school of thought, which teaches the dualistic distinction between Brahman and Atman, and the importance of service (Seva) as the means of liberation.
• Swami Vivekananda: The nineteenth-century monk and reformer who popularized the Vedanta philosophy and the yoga practice in the West, and who advocated the harmony of religions, the service of humanity, and the realization of the divinity within.
• Aurobindo Ghose: The twentieth-century philosopher and yogi who developed the Integral Yoga system, which aims at the transformation of the human consciousness and the evolution of the divine life on earth.
• Radhakrishnan: The twentieth-century philosopher and statesman who was the first Vice President and the second President of India, and who interpreted and defended the Hindu philosophy and culture in the light of modern thought and challenges.

The Vedic wisdom is not only based on the scriptures and the texts, but also on the insights and the experiences of the noble writers and the scholars, who have delved into the ethical dimensions of truth and Dharma. They have explored, explained, and exemplified the principles and the practices of truth and Dharma, and have enriched and enlightened the seekers and the learners of Vedic wisdom. Some of the modern references and the noble writers that are relevant to this article are:

• The Bhagavad Gita, translated and commented by Swami Sivananda, The Divine Life Society, 1995. This is one of the most authentic and comprehensive translations and commentaries of the Bhagavad Gita, by one of the most respected and revered masters of Vedanta and Yoga. Swami Sivananda provides a clear and concise explanation of the verses, and a practical and profound application of the teachings to the daily life.
• The Essence of the Bhagavad Gita, explained by Paramhansa Yogananda, as remembered by his disciple, Swami Kriyananda, Crystal Clarity Publishers, 2006. This is one of the most original and inspiring interpretations of the Bhagavad Gita, by one of the most influential and charismatic teachers of Kriya Yoga and Self-realization. Paramhansa Yogananda reveals the hidden and universal meaning of the Bhagavad Gita, and shows how it can be applied to the spiritual quest of every seeker.
• The Upanishads, translated and commented by Eknath Easwaran, Nilgiri Press, 2007. This is one of the most accessible and engaging translations and commentaries of the Upanishads, by one of the most renowned and respected teachers of meditation and Vedanta. Eknath Easwaran brings out the beauty and the wisdom of the Upanishads, and relates them to the contemporary issues and challenges of the modern world.
• The Dhammapada, translated and commented by Eknath Easwaran, Nilgiri Press, 2007. This is one of the most popular and powerful translations and commentaries of the Dhammapada, by the same author of the Upanishads. Eknath Easwaran presents the teachings of the Buddha in a simple and lucid way, and shows how they can be applied to the ethical and spiritual development of every individual.
• The Mahabharata, translated by Kisari Mohan Ganguli, Munshiram Manoharlal Publishers, 1990. This is one of the most complete and faithful translations of the Mahabharata, by one of the most dedicated and diligent scholars of Sanskrit and Indian literature. Kisari Mohan Ganguli translates the entire epic poem, with all its stories and events, in a readable and reliable way, and preserves the original spirit and style of the Mahabharata.
• The Ramayana, translated by Ramesh Menon, HarperCollins Publishers India, 2001. This is one of the most captivating and creative translations of the Ramayana, by one of the most gifted and talented writers of Indian mythology and spirituality. Ramesh Menon retells the story of Rama and Sita, with all its drama and romance, in a modern and poetic way, and captures the essence and the message of the Ramayana.

Conclusion

The Mahabharata is a great epic of the Bharata dynasty, that narrates the story of the Kurukshetra war, between the Pandavas and the Kauravas, the cousins who fought for the throne of Hastinapura. The Mahabharata is also a great source of ethical wisdom, that explores the concept of Dharma Sankat, the moral dilemma that arises when one has to choose between two or more conflicting Dharmas, or when one has to compromise on truth for the sake of a higher Dharma. The Mahabharata provides the principles and the guidelines, to navigate Dharma Sankat and make ethical decisions, that are in alignment with truth and Dharma, in various situations and challenges, that one may face in life. The Mahabharata also illustrates the use of strategic communication, by Lord Krishna and the Pandavas, during the war, where truth was temporarily deviated or modified, for the sake of a righteous and noble goal. The Mahabharata also applies the lessons and the examples of Dharma and truth, to the contemporary scenarios and dilemmas, that one may encounter in everyday life. The Mahabharata also contains the works and the insights of many noble writers and scholars, who have delved into the ethical dimensions of truth and Dharma, in Sanatana Dharma.

The Mahabharata is not only a text about Dharma, but also a history, that tells us what happened in the past, and what may happen in the future, as the cycle of time repeats itself. The Mahabharata is also not only a history, but also a text about Dharma, that teaches us how to live in the present, and how to act in accordance with the cosmic law and the cosmic will. The Mahabharata is also not only a text and a history, but also a living and a dynamic tradition, that invites us to participate and contribute, to the ethical wisdom and the literary excellence, of the epic. The Mahabharata is also not only a tradition, but also a vision and a mission, that inspires us to aspire and achieve, the ethical values and the spiritual goals, of the epic.

The Mahabharata is a great epic of the Bharata dynasty, and a great source of ethical wisdom, for the seekers of truth and Dharma, in Sanatana Dharma. The Mahabharata is also a great challenge and a great opportunity, for the practitioners of truth and Dharma, in Sanatana Dharma. The Mahabharata is also a great legacy and a great responsibility, for the inheritors and the transmitters, of truth and Dharma, in Sanatana Dharma. The Mahabharata is also a great gift and a great blessing, for the lovers and the devotees, of truth and Dharma, in Sanatana Dharma.

Let us read and study the Mahabharata, and learn and apply the ethical principles and teachings, of truth and Dharma, in our lives. Let us also write and share the Mahabharata, and create and disseminate the ethical wisdom and the literary excellence, of truth and Dharma, in the world. Let us also live and celebrate the Mahabharata, and realize and manifest the ethical values and the spiritual goals, of truth and Dharma, in ourselves.