This theme is divided into six parts; each part will be posted on Monday every week. There will be a poser after each part, which needs to be answered, and at the end of the series, the person who’s answers best convey the meaning of dharma will be awarded.

According to the Hindu scriptures Kshatriya dharma defines a leader’s role, responsibilities and competencies. The overarching mission of the kshatriya is the institution of righteousness ( dharma) and its protection . Put into action this means four things:

(1) Laws, policies and institution created by leader must be based on dharma (natural, psychological and social law is dharma ) .Knowledge of dharma is obtained from the wise counsel of learned people, and do not depend on the vested fancies of the leader. Leader is ally of dharma and must ensure in their jurisdiction dharma is implemented and made strong.

(2)When there is dereliction of dharma leaders must take prompt and corrective action and if necessary punish the one who has erred.

(3) Leader must expand the frontiers of righteousness (dharma) so that there is greater political, economic and social well being.

(4) Leader must live a life of grace and decorum which translates into qualities like self -motivation, courage, commitment, prompt action, not running away from a challenge and benevolence. The Bhagvada Gita 43: XVIII explains this :

Sauryam tejo dhrtir- dakshayam yuddhe capy – apalayanam

Danam- isvara bhabva ksatram karma svbhavajam

The Vedic perspective underlines that the kshatriya makes dharma sovereign.

In Mahabharata the legendary Hindu epic, there are five protagonists who have exercised Kshatriya dharma in their own way. Their actions offer useful insight into leadership behvaiour.These heroes are:

 Dhritarashtra- the blind and uncrowned Kuru king of Hastinapur

 The Dharma of Bhishma

(Second of the six part series on Leadership Dharma)

 Bhishma Pitamah , son of Shantanu , the king of Hastinapur vows to relinquish the claim to kingship and become a celibate, so that his father meets the conditions to marry the woman he had given his heart to. He promises to his father that even though he would never marry or become the king of Hastinapur, he would always be committed to the interest of Kuru dynasty and Hastinapur. In the years that follow Bhishma fulfills the vow of celibacy , and raises the Kaurava and Pandava as his own children.

The Pandavas had spent most of their early years in the forest with their father King Pandu who was the actual the king of Hastinapur. When King Pandu died in the forest , the young Pandavas came to live in the Hastinapur palace with their mother Kunti . They were under the guardianship of Bhishma and Dhritarashtra. Unlike Duryodhana and his brothers who were well established in the Hastinapur palace, the Pandavas were like intruders.

In the characteristic manner of parents, who are often blind to the faults of their children, Bhishma never assessed correctly the depth of sibling rivalry between Kauravas and Pandavas , particularly Duryodhana’s hatred towards his cousins . He was thus never able to stop Duryodhana from carrying out his nefarious schemes to kill the Pandava brothers. Even in adulthood, when this fact was clearly established, Bhishma never took corrective action against Duryodhana and glossed over his many misdemeanors. His loyalty to the kingdom of Hastinapur seemed like loyalty to Duryodhana only.

Many years later ,in the infamous dice game, when Yudhishthira lost his kingdom , brothers and queen Draupadi to Duryodhana ; Bhishma was so concerned about the technicalities of the wager that he even abetted ( adharma) stripping of Draupadi – the royal daughter in law of the illustrious Kurus.

Still later in the battle of Kurukshetra that was fought between Kauravas and Pandavas ,he was on Duryodhana’s side , simply because he was king of Hastinapur .Tough Bhishma was technically correct on this, because of his commitment to Hastinapur , we need to ask- if was also righteous? After all the Pandavas were also from the same Kuru lineage and their cause was equally valid.

In some other instances also Bhishma ‘s approach can be questioned – specially the abduction of the three princesses of Kashi – Amba , Ambika and Ambalika for the marriage of his foster brother ,Prince Vichitravirya of Hastinapur. The unfortunate event led to the humiliation and suicide of Amba, who was in love with another king – a fact that was well known . Even though Bhishma allowed her to go back, she was rejected by her beloved because of the abduction.

Interpretation of Dharma cannot be mechanical, static and ritualistic – in every situation dharma becomes relevant only when it is customized to desh , kala and patra. (place, time and individual ). At the time of dice game when Draupadi was dragged into the court, it was not the time to discuss technical niceties but to put an end to show by using power and authority.

Bhishma made dharma static , rigid and mechanical. The essence of truth and justice hence got vitiated many times in Mahabharata because of his interpretation of Dharma . He did keep his vow of celibacy and abdication, but how well he fulfilled his commitment to the well being if Hastinapur is questionable.

POSER: Based On the four criteria of Kshatriya dharma ( part 1) how will you evaluate Bhishma as a leader.