Introduction
Similar to other Sanskrit words, it is relatively hard to give a precise translation of the word dharma. The word dharma originates from the term dhr which means to sustain, support or to uphold. Mahabharata states, "They call it dharma since it upholds; it is dharma that upholds the people". Both the two texts, Ramayana and Bhagavad-Gita portray dharma in the same way and offer similar description to the question of how one should follow their dharma. While Ramayana concentrates more on showing us the essential ethics and decorum, Gita focuses on giving us the knowledge of who we really are; how we are related with the preeminent God; who the master is; why Dharma and Karma is critical; how Karma ought to be carried out; how we should live, for our benefit etcetera. The two texts are fundamentally a manual to living life in the right way.
Theoretical Foundation of The Ramayana
In essence, the theoretical foundation of The Ramayana emphasizes that the most persisting quality required to be a hero is devotion to the sense of dharma. This quality, observing the natural order of the universe, is the place heroism lies. The capacity to overcome one's condition to dharma is why Lord Rama is a hero (Narayan 78). He is a hero since he doesn't place his interests or fulfillment a head of dharma. Rama acknowledges his banishment, pursues what dharma instructs him to do, and atones for killing Ravana at Rameshwaran due to dharma. The failure of Ravana is that he breaks this state of being (Narayan 287). He tries to establish a world in which there is no dharma, no order or regulatory pattern to the universe. Heroic force in the Ramayana are people who hold fast to this condition of dharma on the universe and place their sense of being inside this unique context. Within this text, Dharma finds more repetition all through the Ramayana ("Dharma in Hinduism - Dharma in Mahabharata, Gita, Ramayana " Vedas" 2017). It is utilized when Viswamitra takes the Lord to Mother Sita, and the wedding happens. Since she does not dither in following dharma when her husband is banished to the forest, as well as when she is forced to walk on fire, Sita is heroic. Lakshmana is a hero due to his readiness to observe the dharma of being the brother to Lord Rama. For instance, Sita says, “How dare you speak thus! I am not afraid to lose my life, but if you wish to save yours, run and hide before Rama sees you” (Narayan 168). Hanuman is also a hero since he pledges his being, sense of action, and life on earth towards dharma, towards Lord Rama. Therefore, according to Ramayana, heroism is viewed as exemplifying dharma. When this is understood, everything falls into its place.
Bhagavad-Gita and Its Description of Dharma
Similarly, the Bhagavad-Gita describes a wide range of practices and ways for individuals of various caste, nature and order. According to Gita, performing one's dharma perfectly (right duty or action) grants paradise (Patton 132). When Arjuna was not willing to battle, Krishna helps him to remember His duty and lets him know that if he observes his kshyatriya dharma (warrior obligation), then even if he dies during the battle he will reach heaven (Mark 2014). However, the fruit of every one of this laukika dharma (worldly duty) including worshipping of the demigods is impermanent heaven, and the jiva continues rotating in the samsara.
The Principle of Karma Yoga in Bhagavad-Gita
As per the principle of Karma Yoga, fulfilling one's Dharma through desireless action creates the way for Moksha, or freedom from Karma’s servitude (Patton 142). Krishna emphasizes the significance of carrying out one's set duties and obligations, while still staying distant from the product of one's activities. Krishna additionally stresses that the person (Arjuna in this case) is not the reason for the fruits of those actions since every one of such measures is the consequence of the Gunas integral in one's nature. It is just the false sense of self which is responsible for trusting oneself to be the doer. Such obliviousness makes one suffer the consequences of their actions. Krishna says Arjuna can escape from this servitude by conquering egoistic and delusive thinking through practices such as Karma Yoga, which will prompt the realization of freedom.
Dharma in Ramayana and Bhagavad-Gita
Also, according to Ramayana, Dharma incorporates both righteous and good behavior based on an individual’s role in the community and the right performance of this role in the society in any circumstance (Sweetman 701). Observing one's dharma will result in the correct and consistent performance of one's obligations, based on their station and responsibilities throughout life. The appropriate answers, both negative and positive to the dilemmas in the Ramayana are openly described in the conduct of the dual cast of characters. For instance, Rama is portrayed as a good character, continually adhering to dharma and settles on the right decisions (Narayan 320). On the other hand, Ravana is described as an evil character who frequently neglects to observe dharma and make wrong decisions. For instance, Sita tells him, “Ah, yes, your class are ashamed to contend with humans, but you may covet and treacherously attack a helpless woman…” (Narayan 169). Also, according to Bhagavad-Gita, because of dharma, Arjuna argues in favor of peace (non-violence) by supposing that to assault and kill such huge numbers of leading men, most of whom are husbands and fathers will destabilize the important communities and families for which they are in control ("Dharma in Hinduism - Dharma in Mahabharata, Gita, Ramayana " Vedas" 2017). The families and communities themselves are essential to the virtue and peace of the society. However, Krishna states that "And even considering your dharma as well, it is not right for you to hesitate. There is nothing better for a warrior than a fight based on dharma" (Sweetman 856).
Conclusion
Dharma is a complex idea that cannot be understood by those insisting on a clear and set of principles dependent on the notion of righteousness and truth alone. In essence, it is Rama devotion and love to his father that shapes his dharma. The ability to forfeit prestige, honor, wealth, comfort and life itself originates from selfless and pure love. From both Ramayana and Gita, the power that forced Rama into exile was the same one that prevented Bharata from resting until he reinstated Rama to the throne. Also, from these two texts, dharma is the way personal sacrifice and selfless love. Therefore, both Ramayana and Bhagavad-Gita similarly portray dharma and offer similar answers to the question of how one should follow their dharma.
Works Cited
"Dharma in Hinduism - Dharma in Mahabharata, Gita, Ramayana " Vedas." TemplePurohit - Your Spiritual Destination | Bhakti, Shraddha Aur Ashirwad, 5 Aug. 2017, www.templepurohit.com/dharma-hinduism/.
Mark, Gary. "The Four Core Concepts from the Bhagavad Gita | Dharma Yoga Center New York City." Dharma Yoga Center New York City | Daily Yoga Classes, Yoga Teacher Training by Legendary Yoga Master Sri Dharma Mittra, 9 Jan. 2014, dharmayogacenter.com/blog/the-four-core-concepts-from-the-bhagavad-gita/.
Narayan, R K. The Ramayana: A Shortened Modern Prose Version of the Indian Epic (suggested by the Tamil Version of Kamban). 1st ed., Penguin Books, 2006.
Patton, Laurie L. The Bhagavad Gita By Anonymous. Penguin Books Ltd, 2008.
Sweetman, Will. Hinduism: Critical Concepts in Religious Studies. 2015.
