Hinduism has defined four main tenets of human life as righteousness (dharma), wealth (artha), pleasure (kama), and liberation (moksha). The real label of Hinduism, ‘Sanatana Dharma’, refers to the eternal law of nature that is fundamental to the functioning of this universe. Just as it is natural for fire to burn and water to flow, Hinduism defines dharma for man as living with humanity and conscience. It is not just a religious practice; it is a regulated way of life. Hinduism is a flexible philosophy that adapts itself to the circumstances of the four yugas.
Krita Yuga (Dharma is the Inherent Nature): In this age, Dharma stood perfectly, humans was completely pure, they did not need any personal laws or government punishments to keep them pure. In this age of truth and purity, performing ‘Tapas’ was the highest Dharma. It was believed that meditation and penance were sufficient to attain God.
Treta Yuga (Dharma is the rule – Strict Rules): In this era when Dharma stood on three legs, desires and slightly unrighteous thoughts appeared in humans. Therefore, strict rules were needed to protect society. This was the Ramayana era. Here, Dharma was based on ‘Yaga’ and ‘truth’. Living without violating the rules and keeping the promise made even at the cost of one’s life on all four legs. Since the conscience of was the characteristic of Dharma of this era.
Dwapara Yuga (Dharma is Strategy, Consequences): In this era, when Dharma stood on two legs alone, the gap between good and evil narrowed and fight broke out within the same family. This was the Mahabharata period. As Adharma gained strength, mere rules were not enough. Therefore, Dharma took the form of ‘worship, puja and strategy’. Dharma was considered to be the act of destroying Adharma, even by bending the rules and acting more on the basis of results.
Kali Yuga (Dharma means compassion and charity): In this age when Dharma stands on only one leg, the human mind is weak and full of deceit. It is difficult to perform severe penance or great yagas like in the earlier ages. Therefore, in Kali Yuga, Dharma has been simplified as ‘commitment to truth’, ‘ritual charity’ and ‘Nama Sankirtanam’. Helping one’s fellow human beings with compassion and worshipping God with sincerity is the highest dharma of this age.
Now we will look at the philosophical contradictions and similarities between these two epics, the Ramayana, which originated in the Treta Yuga, and the Mahabharata, which originated in the Dwapara Yuga.
1. Doctrine of truth
In the Ramayana, truth is commended as an absolute rule. Whether an action is truthful is more important than whether it is good or bad. King Dasharatha, knowing that the boons he gave to his wife Kaikeyi were against dharma, sacrificed his life so as not to break his promise. Rama too, bound by the rule that ‘there is no mantra greater than father’s word’, lost his kingdom and went into exile. Here, the truth practised by the individual is considered as Dharma, the root of society.
On the contrary, in the Mahabharata, Dharma is weighed in terms of practical results. Krishna argues that ‘whatever brings the most benefit to the world is Dharma’. When it became apparent that Drona could not be defeated in the Kurukshetra War, Krishna made Yudhishthira, the embodiment of virtue, tell a small lie. Although Yudhishthira’s statement that Ashwatthama (the elephant) was dead was only half true, it was accepted as truth at that point to uproot a great Adharma. This shows that Dharma is more important than mere application of rule.
2. Ethics of War
In the Ramayana, war is like a heroic game played out based on rules agreed upon by both sides. Attacking the enemy when he is weak was considered cowardly. When Ravana lost all his weapons and stood unarmed on the battlefield, Rama did not kill him and sent him away saying, ‘Go today and come tomorrow.’ The high virtue of chivalry, which shows that the enemy should also be given a chance to defend himself, was followed in the Ramayana.
But in the Mahabharata, war is only a tool to destroy the enemy. If the enemy stands on the side of unrighteousness, he does not need any concessions. When Karna’s chariot wheel got stuck in the mud, he stood unarmed. Then Krishna asked Arjuna to kill Karna saying, “Did he look at Dharma when he killed the unarmed Abhimanyu?” Mahabharata presents the realistic argument that it is wise to exploit the enemy’s weakness and destroy him.
3. Authority and loyalty
In the Ramayana, in order to protect the family and social structure, submitting to the authority of individuals is stressed. Even though he knew that Kaikeyi’s actions were unjust, Rama did not speak against her because she was mother and the centre of authority. He accepted his father’s orders without question. Here, ‘Pitru Vakya Paripalanam’ (keeping the father’s word) is considered a higher duty than individual rights.
In the Mahabharata, the perception of authority and loyalty is completely different. If those in authority or elders make mistakes, opposing them is the true dharma. Krishna taught in the Gita that as Bhishma and Drona sided with the Kauravas and supported Adharma, Dharma lay in fighting and killing them, though they were worthy of worship. The revolutionary thought that establishing dharma is more important than keeping relationships is sown here.
4. Method and goal
Ramayana emphasizes purity of the means rather than achieving the goal. If Hanuman had wanted to rescue Sita, he could have killed Ravana himself and brought Sita back. But since that would have been a drag on Rama’s bravery and it was wrong to act in an indirect manner, Rama rescued Sita through direct battle. The lesson of the Ramayana is that victory gained through shortcuts is not permanent.
The Mahabharata considers that if the goal is sacred, there can be small relaxations in the method. Since Duryodhana’s body was strong like a thunderbolt, he could not be defeated in a fair battle with a mace. Therefore, Bhima, at Krishna’s signal, killed Duryodhana by striking him below the thigh. The ‘Apad Dharma’ that sometimes the rules of Yuddha Dharma have to be bent to eradicate unrighteousness, was followed here.
5. Feminism and Justice
The two epics differ in the way women face injustice. In the Ramayana, Sita was the epitome of patience. Even when she was imprisoned in the Ashoka forest and had the ability to burn Ravana with the fire of her chastity, she waited patiently, as she felt that it was to Rama’s honour that he should himself come and rescue her. Later, when people spoke ill of her, she entered the fire to prove herself. This was an action to prove her purity by obeying social rules.
In the Mahabharata, Draupadi is a revolutionary woman who rebels against injustice. She does not just cry in the gambling hall, but also raises a legal question, saying, ” What right does Dharmaputra, who has lost himself, have to bet on me?” She takes a heroic oath that she will not tie her hair without smearing the blood of Dushshasana for the injustice done to her. That the passion in fighting against injustice is Dharma is revealed here.
6. Brotherhood and Right
In the Ramayana, brotherly love is built on sacrifice. Bharata threw away the kingship he had got and ruled in place of Rama, using his sandals (Paduka). Lakshmana went to the forest for the sake of his brother. Here, the identifying mark of brotherhood is considered to be the sacrifice of one’s rights for the sake of the elder brother.
In the Mahabharata, brotherhood is seen on the base of a legitimate right, and the Pandavas claimed and demanded at least five villages. When it was denied, they decided that it is the Kshatriya Dharma to fight and kill their own brothers (Kauravas) and establish their rights. Mahabharata stresses that fighting for rights is a social duty.
7. The nature of incarnation
In the Ramayana, Rama presented himself as a human being (with Manushya Bhava). Even though he was Bhagavan, he lived within human boundaries and respected the laws. When he was separated from Sita, he grieved like a human. The purpose of Rama’s incarnation was to show by example of actual life that it is possible to live without deviating from Dharma, no matter what sufferings one may face if born as a human.
In the Mahabharata, Krishna revealed himself as Ishvara (with Ishvara Bhava). He made it clear that when problems arise that are beyond human power, God himself will come down and change the laws and protect Dharma. Through actions like showing Vishvarupa (the form of the universe) to Arjuna and hiding the sun during the killing of Jayadratha, he established that God is not the one who is bound by the laws, but the laws themselves are created by him.
8. Oath and Vow
In the Ramayana, an oath or vow is higher than life itself. Rama was a man who observed the ‘Eka Patni Vratam’. Even though characters like Surpanakha tried to seduce him, he remained steadfast in his vow. From going to protect Vishwamitra’s yagna to fulfilling Dasharatha’s vow, individual discipline was the driving force of society.
In the Mahabharata, protecting Dharma is considered more important than keeping one’s vow. Krishna had vowed that he would not take up arms in war. But when Arjuna did not fight Bhishma seriously, Krishna broke his vow and took up the Chakrayudha to protect Dharma. This shows the flexibility of handling the vow on the part of Krishna according to the circumstance, believing that the lives of the Pandavas and the victory of Dharma were more important than his own honour.
9. Classification of Dharma
Finally, both epics reflect two different levels of dharma. The Ramayana speaks of ordinary dharma or common dharma. It is an ideal society. Here everyone has to follow the rules. The Ramayana lays down the grammar of ‘this is how dharma should be’.
The Mahabharata speaks of ‘Apad Dharma’ or Dharma in times of crisis. When Adharma is rampant, ordinary rules do not work. Just as poison is needed to annul poison, some rules of Dharma had to be broken to destroy Adharma. Mahabharata lays down the pragmatism of ‘how Dharma should function in a situation of crisis’.
Ultimately, although the aim of both is to destroy unrighteousness and establish righteousness, the Ramayana emphasizes the purity of the path and the Mahabharata emphasizes the success of the journey. At the same time, in this Kali Yuga in which we live, since the mental strength and longevity of humans are lacking, ritual charity is presented as the primary dharma suitable for this time.
The Parasara Smriti states that Tapas was Dharma in the Krita Yuga, Yaga in the Treta Yuga, worship in the Dwapara Yuga, but in the Kali Yuga, ritual charity is the only Dharma. Along with this, Nama Sankirtan and compassion towards one’s fellow human beings are the simple and powerful virtues that will enable one to get across the Kali Yuga; in short, ‘doing no harm to others, helping as much as you can’ is the supreme Dharma of this age.
(Source: Sri Ramakrishna Vijayam, March 2026)
Translated from Tamil: P. R. Kannan
