Liquidy of Morality as Displayed in the Mahabharata

The first concept of morality that is easily altered is morality as it applies to one’s enemies. For instance, extreme violence towards foes can be acceptable if it allows one to reach the desired goals. Throughout the Mahabharata this seems to be a rather prevalent idea. Peace should always be preached because peace presents a better social image than war mongering, but when it comes down to it, success by any means necessary is perfectly acceptable. This is true especially for the Kauruvas, which are depicted as the more amoral of the two groups. The Pandavas are meant to be shown as the better of the two lineages, but many times their actions are just are horrendous as those of the Kauruvas. They go against what they are meant to stand for and see nothing wrong with their actions. Shortly after the Pandavas loose everything they have to their name in the game of dice and are sent into exile, the typically peaceful Krsna states that “we shall kill [the followers of Duryodhana], and Yudhisthira shall again wear the crown. This is everlasting morality” (59). Revenge in this manner should be considered something very undesirable; killing, or even the causing of harm to another out of desire for revenge seem to also be things that would create bad Karma, but they seem to not care. The only instance where this seems to be challenged is Arjuna’s refusal to fight his own kin. Even when he is on the brink of making a moral stand Krsna’s teachings direct him to fight, not just in the spirit of revenge, or with an eye towards the gain. None the less, he must fight. Once Arjuna is given this reassurance that there will be no consequences to his actions, he is more than willing to resume the battle because his belief in the cause he is fighting for has been restored. Anything to allow their lineage the rights that it deserves is not out of the realm of action. They will restore their leader to his former position by any means necessary and feel no pangs to their consciences for it. A similar example of this is the quotation that “it is not wrong to kill one’s enemies, while it is both impious and shameful to beg from one’s enemies. …This day, either Yudhisthira should get the kingdom or all our enemies should fall on the ground slain in battle” (90). Once again, there is no sign of pacifist action being taken here. Rather, violence and seeming amoral actions are promoted. This should be something that is obvious to a people who seem to be so concerned with doing the right and moral thing. The only time that this seems to be challenged is when, before the epic battle, both sides agree that a car-warrior should only fight a car-warrior, a horseman must only fight a horseman, etcetera, and that anyone who is fighting another, seeking refuge, retreating, or has a broken weapon shall not be attacked (121). They are at least showing some compassion and setting some regulations to the battle, but they seemed determine to spill blood instead of finding a peaceful solution. Before the great battle the Pandavas do appear to be attempting to find a peaceful solution, but throughout the efforts there is never any real belief that a peaceful alternative can be reached. It is because of this type of limitation that brings about the theory that they might only be serving to justify their actions within their own minds, and might not actually be struggling with any intrinsic sense of right and wrong. Throughout Metamorphoses this idea never seems to be challenged.

It is this liquidly of morality with respect to enemies, women, and to the self that provides such a basis of discussion for these two texts. Without this flexible structure there would be no story because there would be too much consideration paid to what was right and wrong and not enough paid to the plot. The alternative is that the lack a rigidly organized framework is there on purpose to cause reflection on the true nature of right and w

Some topics in this essay:
Mahabharata Yudhisthira, Duryodhana Yudhisthira, Pandavas Krsna, Caesar Ovid’s, Mahabharata Gandhari, Besides Duryodhana, Yudhisthira Salya, Drupada Satyaki, Metamorphoses Jupiter, Paris Goddess, easily altered, concept morality, one’s enemies, consequences actions, morality easily, moral consequences, final concept, moral dilemma, person committing action, bad karma, treachery backstabbing, concept morality easily, final concept morality, set moral codes, morality easily altered,