Abstract
The Kurukshetra war is fought
between two groups of cousins, and almost everyone who takes a side in it is
torn between at least two legitimate loyalties that point in different
directions. Bhishma and Drona are bound by oath and gratitude to the Kaurava throne
but personally believe the Pandavas are in the right. Karna knows the Pandavas
are his brothers but is bound by his friendship to Duryodhana. Vidura knows the
entire enterprise is adharmic but cannot openly oppose his king. The
Mahabharata uses these situations of conflicting obligation to press one of its
most demanding questions: when personal loyalty and the demands of dharma
conflict, which should take precedence, and how does a person of genuine moral
seriousness navigate the situation? This article explores the specific cases of
divided loyalty in the Kurukshetra war, what each figure's resolution of the
conflict reveals about the tradition's understanding of the relationship
between dharma and loyalty, and why the text consistently suggests that dharma
has a claim prior to personal obligation.
Keywords: Dharma, loyalty,
Mahabharata, Kurukshetra, Bhishma, Drona, Karna, Vidura, Vibhishana,
obligation, moral conflict, Sanatana Dharma
Introduction
Loyalty is among the virtues the
Mahabharata most consistently honours. The text is full of figures whose
loyalty to those they are bound to is presented as genuinely admirable: Karna's
to Duryodhana, Bhishma's to the Kuru throne, the Pandavas' to each other. And
yet loyalty is also the quality the text most consistently shows producing
moral disaster when it is placed above dharma. Bhishma's loyalty to the throne
keeps him fighting on the wrong side. Karna's loyalty to Duryodhana keeps him
fighting against his own brothers. The dice game was attended by loyal and
honourable men who did not intervene because their loyalties to the institution
and to the people within it overrode their obligation to act for justice.
The Mahabharata is not making a
simple argument that loyalty is bad. It is making a more precise and more
demanding argument: that loyalty without dharmic orientation is not actually
the highest form of loyalty but a diminished version of it, and that the person
who genuinely loves those they are loyal to will sometimes be obligated to
oppose their choices rather than support them. This is the argument that Vidura
makes to Dhritarashtra. It is the argument Vibhishana makes by defecting to
Rama. It is the argument that the text makes, through the full weight of its
narrative, to every reader.
Bhishma: Loyalty
as Tragic Constraint
Bhishma's situation on the
Kurukshetra field is the clearest portrait of the moral costs of choosing
loyalty over dharma when the two conflict. He knows the Pandavas are in the
right. He says so explicitly on multiple occasions. He fights for the Kauravas
anyway, because his vow has bound him to the Kuru throne and he regards the
breaking of that vow as a greater violation than fighting on the wrong side of
the war. He fights at half-strength, deliberately: he will not kill the Pandavas,
he will not deploy his most powerful weapons against them, he will not put his
full capability at Duryodhana's disposal. He is present in the Kaurava army and
absent from its cause.
अहं हि वृद्धो राजानमनुशिक्षन् प्रवर्तये। यथेच्छकं च रथिनां नाहं कर्तुं विभावसे॥
Aham hi vriddho
rajanam anushikshan pravartaye, Yathecchakam ca rathinam naham kartum
vibhavase.
(I, the elder, am
instructing the king and setting him on the right path. But I am not capable of
doing as the charioteers wish.)
Mahabharata, Bhishma
Parva, 43.35
The image of Bhishma instructing
and advising while simultaneously fighting in a war he knows is wrong captures
the specific form of his tragedy. He is not a hypocrite. He genuinely believes
in dharma and genuinely fights for the Kuru throne as a matter of honour. He is
a person in an impossible position created by an absolute vow, trying to
discharge two obligations simultaneously when they cannot both be discharged.
The text is clear about what this costs him and what it costs the world around
him: his capability on the Kaurava side prolongs a war whose prolongation costs
hundreds of thousands of lives.
Drona: The Teacher
Who Should Have Known Better
Drona's case is in some ways more
troubling than Bhishma's, because his bond to the Kaurava throne is not a
binding vow but a debt of gratitude. Duryodhana gave him the position of royal
teacher. This debt, the text implies, does not extend to fighting for
Duryodhana's adharmic cause. Drona has been the teacher of both sides. He loves
Arjuna as his greatest student. He knows perfectly well what the war is about.
And yet he fights, because the debt of gratitude and the social obligations
attached to his position keep him in place even when his understanding tells
him he should be elsewhere.
The tradition treats Drona's
position with something close to contempt, which is unusual given his evident
capabilities and his genuine achievements as a teacher. What he did not teach
his students, the tradition implies, was the thing he most needed to demonstrate:
that dharma has a claim prior to personal obligation, and that the teacher who
cannot act on this principle in the moment it is most required has taught
everything and understood nothing.
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्।
Svalpam apy asya
dharmasya trayate mahato bhayat.
(Even a little of
this dharma protects one from the great fear.)
Bhagavad Gita,
Chapter 2, Verse 40
Even a little dharma protects. The
specific application in Drona's case is this: even a small act of dharmic
clarity, some clear statement of the wrongness of the cause, some specific
refusal to give Duryodhana his full capability, would have protected him in a
moral sense that his full engagement with the Kaurava cause cannot provide. He
chose loyalty and received the consequences of a choice made against dharmic
understanding. The text is not compassionate about this. It is honest about it.
Vidura: The One
Who Spoke
Among all the figures divided
between dharma and loyalty in the Mahabharata, Vidura is the one who most
consistently chooses dharma in his speech even when he cannot choose it in his
action. He speaks against the dice game. He advocates for the Pandavas
throughout the period of their exile. He tells Dhritarashtra, repeatedly and
with clarity and courage, that the course the king is taking will destroy the
Kuru lineage. He is ignored. He remains in the court anyway, because his
loyalty to Dhritarashtra and his birth as Dhritarashtra's minister bind him
there.
The text's treatment of Vidura is
more sympathetic than its treatment of Bhishma and Drona, because Vidura at
least maintains the dharmic truth in his speech even when he cannot embody it
in his action. His is the position of the person who knows better, says so, and
is unable to act on what they know. It is not the highest position, but it is
more honest than the position of the person who knows better and says nothing,
which is the position of almost everyone else in the court during the dice
game.
Conclusion
The Mahabharata's treatment of the
conflict between dharma and loyalty is one of its most practically relevant
teachings, because the specific situations it describes are not confined to
ancient battlefields. Every generation produces people who are bound by loyalty
to institutions, relationships, and persons whose conduct they recognise as
adharmic, who must decide whether their loyalty extends to covering for that
conduct or whether their dharmic obligation requires something else.
The text's answer is consistent:
loyalty is a genuine virtue, but it has limits, and those limits are set by
dharma. The friend, the parent, the institution, the nation to whom one is
loyal can make claims on one's support that are compatible with dharma and
claims that are not. The person of genuine moral seriousness must be able to
distinguish these, to honour the loyalty where it is compatible with dharma and
to decline it where it is not, and to do this with both the honesty of Vidura
and, when possible, the action that Vidura's position prevented him from
taking. The Mahabharata holds both the difficulty of this requirement and its
necessity simultaneously, as it holds most of the difficult things it has to
say.
References and
Suggested Reading
Mahabharata, Udyoga Parva, Bhishma
Parva, and Drona Parva
Iravati Karve, Yuganta: The End of
an Epoch (1969)
Devdutt Pattanaik, Jaya: An
Illustrated Retelling of the Mahabharata (2010)
P.V. Kane, History of
Dharmashastra, Volume 1
Bibek Debroy, The Mahabharata
(Complete Translation)
S. Radhakrishnan, The Hindu View of
Life (1927)
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