Editing Dharma (section)

===In the Epics===
The Hindu religion and philosophy, claims [[Daniel H. H. Ingalls, Sr.|Daniel Ingalls]], places major emphasis on individual practical morality. In the Sanskrit epics, this concern is omnipresent.{{sfn|Ingalls|1957|p=43}} In Hindu Epics, the good, morally upright, law-abiding king is referred to as "dharmaraja".<ref>Fitzgerald, James L. (2004) [https://books.google.com/books?id=p9SzCuLIlQ0C&pg=PA124 The Mahābhārata: Vol. 7, Book 11: The Book of Women; Book 12: The Book of Peace, Part 1]. University of Chicago Press. {{ISBN|9780226252506}}. p. 124. {{OCLC|59170383}}</ref>

''Dharma'' is at the centre of all major events in the life of Dasharatha, [[Rama]], [[Sita]], and [[Lakshmana|Lakshman]] in Ramayana. In the Ramayana, Dasharatha upholds his dharma by honoring a promise to Kaikeyi, resulting in his beloved son Rama's exile, even though it brings him immense personal suffering.{{sfn|Ingalls|1957|pp=41–48}} 

In the [[Mahabharata]]'', dharma'' is central, and it is presented through symbolism and metaphors. Near the end of the epic, Yama referred to as ''dharma'' in the text, is portrayed as taking the form of a [[dog]] to test the compassion of [[Yudhishthira]], who is told he may not enter paradise with such an animal. Yudhishthira refuses to abandon his companion, for which he is then praised by ''dharma''.<ref>{{cite web |url=http://www.sacred-texts.com/hin/m17/m17003.htm |title=The Mahabharata, Book 17: Mahaprasthanika Parva: Section 3 |via=Internet Sacred Text Archive |url-status=live |archive-url=https://web.archive.org/web/20240113173402/https://sacred-texts.com/hin/m17/m17003.htm |archive-date= Jan 13, 2024 }}</ref> The value and appeal of the Mahabharata, according to Ingalls, is not as much in its complex and rushed presentation of metaphysics in the 12th book.{{sfn|Ingalls|1957|pp=41–48}} Indian metaphysics, he argues, is more eloquently presented in other Sanskrit scriptures. Instead, the appeal of Mahabharata, like [[Ramayana]], lies in its presentation of a series of moral problems and life situations, where there are usually three answers:{{sfn|Ingalls|1957|pp=41–48}} one answer is of [[Bhima]], which represents brute force, an individual angle representing materialism, egoism, and self; the second answer is of [[Yudhishthira]], which appeals to piety, [[Hindu deities|deities]], social virtue, and tradition; the third answer is of introspective [[Arjuna]], which falls between the two extremes, and who, claims Ingalls, symbolically reveals the finest moral qualities of man. The Epics of Hinduism are a symbolic treatise about life, virtues, customs, morals, ethics, law, and other aspects of ''dharma''.<ref>There is considerable amount of literature on dharma-related discussion in Hindu Epics: of Egoism versus Altruism, Individualism versus Social Virtues and Tradition; for examples, see:
* Meyer, Johann Jakob (1989), [https://books.google.com/books?id=izFNswlJ9LMC&pg=PA92 Sexual life in ancient India], {{ISBN|81-208-0638-7}}, Motilal Banarsidass, pp. 92–93; Quote – "In Indian literature, especially in Mahabharata over and over again is heard the energetic cry – Each is alone. None belongs to anyone else, we are all but strangers to strangers; (...), none knows the other, the self belongs only to self. Man is born alone, alone he lives, alone he dies, alone he tastes the fruit of his deeds and his ways, it is only his work that bears him company. (...) Our body and spiritual organism is ever changing; what belongs, then, to us? (...) Thus, too, there is really no teacher or leader for anyone, each is his own Guru, and must go along the road to happiness alone. Only the self is the friend of man, only the self is the foe of man; from others nothing comes to him. Therefore, what must be done is to honor, to assert one's self..."; Quote – "(in parts of the epic), the most thoroughgoing egoism and individualism is stressed..."
* Piper, Raymond F. (1954), "In Support of Altruism in Hinduism", ''Journal of Bible and Religion'', Vol. 22, No. 3 (Jul., 1954), pp. 178–183
* Ganeri, J. (2010), A Return to the Self: Indians and Greeks on Life as Art and Philosophical Therapy, Royal Institute of Philosophy supplement, 85(66), pp. 119–135.</ref> There is extensive discussion of ''dharma'' at the individual level in the Epics of Hinduism; for example, on free will versus destiny, when and why human beings believe in either, the strong and prosperous naturally uphold free will, while those facing grief or frustration naturally lean towards destiny.<ref>{{harvp|Ingalls|1957|pp=44–45}}; Quote – "(...)In the Epic, free will has the upper hand. Only when a man's effort is frustrated or when he is overcome with grief does he become a predestinarian (believer in destiny)."; Quote – "This association of success with the doctrine of free will or human effort (purusakara) was felt so clearly that among the ways of bringing about a king's downfall is given the following simple advice: 'Belittle free will to him, and emphasise destiny.{{'"}} (Mahabharata 12.106.20).</ref> The Epics of Hinduism illustrate various aspects of ''dharma'' with metaphors.<ref>[[Huston Smith|Smith, Huston]] (2009) The World Religions, HarperOne, {{ISBN|978-0-06-166018-4}}; For summary notes: [http://staff.gps.edu/montgomery/World%20Religions/Faiths/hinduism/Background%20to%20Hindu%20Literature.htm Background to Hindu Literature] {{Webarchive|url=https://web.archive.org/web/20040922160422/http://staff.gps.edu/montgomery/World%20Religions/Faiths/hinduism/Background%20to%20Hindu%20Literature.htm |date=2004-09-22}}</ref>