<p>When things change with the coming of new technologies, new discoveries or even acceptance of new ideals, old values are seen as irrelevant. When new values are not put into place, it is easy to persuade oneself that all morality is weakness, and aggression and manipulation the smart things to do. Yet when the breakdown of values becomes lawlessness and cruelty, it is to the ethical minded that we all turn. They are expected to salvage the situation. The onus of morality is on the virtuous few. Should the virtuous act with restraint and detachment? Is it perhaps their ethical behaviour which allows the evil to grow unchecked?</p>.<p>The epic Mahabharata dwells on the dilemma of the virtuous, as well the manipulativeness of those in power putting the onus of morality on the good. Sanjaya, Dhritarashtra’s emissary to the virtuous Yudhishtara, comes on a peace mission. In his appeal, he highlights the virtuous nature of the Pandavas, their knowledge and understanding of the Vedas. He points out that waging war for a mere material kingdom went against all that they have stood for. His diabolic reasoning points out that their adherence to law in abiding by the terms<br />of the wager would be reduced to a mockery if they now want to wage a war. He implores them not to commit the grave sin of killing kinsmen, teachers and friends. War and the destruction it would cause was contrary to all wisdom and even when one conquered the earth and the world, would they have conquered old age and death?</p>.<p>Yudhishtara’s answer is surprisingly relevant even today. He observes that a wise person need not use what the rule books say, but must use intelligence to discern a situation. In times of distress immorality can bear the appearance of morality, virtue can take the form of lawlessness or virtue can indeed bear the appearance of virtue. Right and wrong are difficult to distinguish and in such situations the nature of duty alters.<br />Krishna, the mentor of the Pandavas, confirms what Yudhishtara says. He adds that knowledge is valuable but it is only a tool. It is not an unchanging given.</p>.<p>Moral law is established by action and not by unconditional restraint, forbearance and forgiveness. Satyaki, an ally of the Pandavas, sums up the situation in a most worldly-wise manner. One must not be trapped into servitude because of one’s ethics! Change comes from action even as action itself symbolises change.</p>
<p>When things change with the coming of new technologies, new discoveries or even acceptance of new ideals, old values are seen as irrelevant. When new values are not put into place, it is easy to persuade oneself that all morality is weakness, and aggression and manipulation the smart things to do. Yet when the breakdown of values becomes lawlessness and cruelty, it is to the ethical minded that we all turn. They are expected to salvage the situation. The onus of morality is on the virtuous few. Should the virtuous act with restraint and detachment? Is it perhaps their ethical behaviour which allows the evil to grow unchecked?</p>.<p>The epic Mahabharata dwells on the dilemma of the virtuous, as well the manipulativeness of those in power putting the onus of morality on the good. Sanjaya, Dhritarashtra’s emissary to the virtuous Yudhishtara, comes on a peace mission. In his appeal, he highlights the virtuous nature of the Pandavas, their knowledge and understanding of the Vedas. He points out that waging war for a mere material kingdom went against all that they have stood for. His diabolic reasoning points out that their adherence to law in abiding by the terms<br />of the wager would be reduced to a mockery if they now want to wage a war. He implores them not to commit the grave sin of killing kinsmen, teachers and friends. War and the destruction it would cause was contrary to all wisdom and even when one conquered the earth and the world, would they have conquered old age and death?</p>.<p>Yudhishtara’s answer is surprisingly relevant even today. He observes that a wise person need not use what the rule books say, but must use intelligence to discern a situation. In times of distress immorality can bear the appearance of morality, virtue can take the form of lawlessness or virtue can indeed bear the appearance of virtue. Right and wrong are difficult to distinguish and in such situations the nature of duty alters.<br />Krishna, the mentor of the Pandavas, confirms what Yudhishtara says. He adds that knowledge is valuable but it is only a tool. It is not an unchanging given.</p>.<p>Moral law is established by action and not by unconditional restraint, forbearance and forgiveness. Satyaki, an ally of the Pandavas, sums up the situation in a most worldly-wise manner. One must not be trapped into servitude because of one’s ethics! Change comes from action even as action itself symbolises change.</p>