AN UNDERGRADUATE THESIS
Presented as Partial Fulfilment of the Requirements for the Degree of Sarjana Sastra
in English Letters
By:
Kusmahardika T. Student Number: 014214118
ENGLISH LETTER STUDY PROGRAMME DEPARTMENT OF ENGLISH LETTERS
FACULTY OF LETTERS SANATA DHARMA UNIVERSITY
i
AN UNDERGRADUATE THESIS
Presented as Partial Fulfilment of the Requirements for the Degree of Sarjana Sastra
in English Letters
By:
Kusmahardika T. Student Number: 014214118
ENGLISH LETTER STUDY PROGRAMME DEPARTMENT OF ENGLISH LETTERS
FACULTY OF LETTERS SANATA DHARMA UNIVERSITY
iv
inside your heart
(Tiga)Dreams always shine brightly
Though you fail and fall
Do not give up and run into that light
Surely someday you will reach that light
When you reach that light
You will become the light itself
(Gekikou Sentai Carranger)There is but one path to travel.
It is the path of our lives.
(Yume Tsukaima)
vi
Many obstacles occurred during this study, but because of the supports and helps from many sides, finally I could finish this study. For their help, I want to express my deepest gratitude to Dra. Th. Enny Anggraini, M.A. as my major advisor and Ni Luh Putu Rosiandani, S.S., M. Hum. as my co-advisor, for sparing their time to guide me and for sharing their knowledge with me.
I am also grateful to all my lecturers at Sanata Dharma University who have patiently taught and enriched me with invaluable knowledge and advice. My gratitude also goes to mbak Nik who has patiently served all of the students’ needs, mas Paryo and mbak Elis, thank you for sharing laugh and jokes. And also for all the Sanata Dharma University’s staff who have done their best in serving the university students.
viii
5. The Relation Between Literature and Morality ……… 20
ix
BIBLIOGRAPHY ……… 63
APPENDICES ………. 65
Appendix 1 ……….... 65
Appendix 2 ……… 68
x Faculty of Letters, Sanata Dharma University.
This study analyzes novel The Mahabharata by C. V. Narasimhan’s. The story of Mahabharata is the great epic saga of Kuru’s dynasty, the Pandavas and the Kauravas. In Kauravas army, there is a great warrior named Bhisma. He leads Kauravas’ army against Pandavas’ army to protect his beloved country, Hastinapura. I am interested in this novel because of Bhisma’s dedication, sacrifices, and loyalty toward the kingdom of Hastina and its people.
This study consists of two problems. The first problem how Bhisma is characterized in The Mahabharata Story. The second problem how does Bhisma’s loyalty is shown. Based on these problems, this study has two purposes. The first is to analyze Bhisma’s character, and the second to find out how loyalty is shown in Bhisma.
To fulfil the purposes of this study, the approach applied in this study is the moral-philosophical approach. The main source is taken from The Mahabharata novel and some books that have a relation to Mahabharata are used as the second source. To analyze Bhisma’s loyalty, the writer uses several theories namely the theories of character, characterization, loyalty, morals and morality, and the theory of relationship between literature and morality.
After analyzing the story the writer concluded that Bhisma’s character are skillful and clever, brave, heroic and great warrior, wise, love for and caring of his family and country, responsible, religious, noble and holy. His loyalty are shown when he said vow of celibacy for his father’s sake and when he kept his vow through many obstacles and war. He is keeping his vow until his last breath. Bhisma gives himself totally to bring prosperity to Hastinapura. Because of his total dedication, he gains admiration and honours not only by his family members and his friends but also by his enemy. Bhisma’s character and actions are worth to follow by us especially for countries leader. His dedication and his self-sacrifice and his loyalty for his country set a good example for us to follow. The character of Bhisma makes Mahabharata story, not only a story of goodness and evil but also a story of responsibility, loyalty, morality and prudent.
xi
Jurusan Sastra Inggris, Fakultas Sastra, Universitas Sanata Dharma.
Skripsi ini membahas novel The Mahabharata, karya C. V. Narasimhan. The Mahabharata yang menceritakan tentang perang besar keluarga Bharata, antara Pandavas dan Kauravas. Dalam pasukan Kauravas, terdapat prajurit besar bernama Bhisma. Ia memimpin pasukan Kauravas melawan pasukan Pandavas, untuk melindungi tanah kelahirannya Hastinapura. Saya tertarik dengan karya ini karena dedikasi, pengorbanan, dan kesetiaan Bhisma terhadap kerajaan Hastinapura dan rakyatnya.
Skripsi ini memuat dua permasalahan. Permasalahan yang pertama adalah “Bagaimana karakter Bhisma terbentuk dalam kisah Mahabharata?” Dan permasalahan yang kedua adalah “Kapan dan bagaimana loyalitas ditunjukkan dalam diri Bhisma?” Berdasarkan dua permasalahan ini, skripsi ini memiliki dua tujuan. Yang pertama adalah menganalisis karakter Bhisma, dan yang kedua adalah menemukan kapan dan juga cara yang digunakan Bhisma untuk menunjukkan loyalitasnya.
Untuk mencapai tujuan dari skripsi ini, metode yang digunakan dalam skripsi ini adalah metode moral-philosophical. Sumber utama didapat dari novel The Mahabharata dan beberapa buku yang berhubungan dengan kisah Mahabharata digunakan sebagai sumber data sekunder. Untuk menganalisa loyalitas Bhisma digunakan beberapa teori yang digunakan yaitu teori karater, karakterisasi, loyalitas, moral dan moralitas, dan hubungan antara literature dan moralitas.
CHAPTER I
INTRODUCTION
A. Background of the Study
Literature can be represented as human being’s manifestation of life. It
usually describes human being’s experiences of life. It can give readers pleasure,
enjoyment, or fantasy when they are reading a piece of literary work. Literature
can also give a kind of lesson of life by understanding and learning the content of
literary works the readers are reading. It can be a means to express human’s
feelings, problems, social relationships, or even the reality of daily life. It was
stated by Moody in the following quotation:
And all of us who read literary work will find our knowledge broadened and deepened, whether in the individual, the social, the racial. Or in the internal sphere; we shall understand the possibilities of human life, both for good and evil; we shall understand how we come to live at particular time and place, with all its pleasure and vexations and problems we shall understand the ways onwards which are open to us, and we shall perhaps be able to make right rather than wrong choices. (1968: 2-3).
It is obvious that the readers can realize their problems of life by reading a
piece of literary work such as poems, novels, or plays. The readers can also get a
lot of experiences from the activity of reading a piece of literary work. Literary
works also enriches their knowledge and give them a kind of guidance to endure
their life in a better way. It can make the readers wiser to decide something related
to their choices. And helps them to face the world with its problems realistically.
Therefore, the readers can learn many things from literature which may give a
very good lesson for human’s life.
A piece of literature is considered to be great, rich, and highly valuable if
it has the capability of exploiting and expressing the elements that making up life,
for example: life, suffering, struggles, strength, goodness, virtue, love, patience,
wisdom, hope, and joy. Literature may have the power to change human life, or at
least influence it (Harvey, 1968: 14). Laurance Perrine says that “it is
understandable because literature provides the authentic insights of life. It can
broaden and deepen and sharpen our awareness of life.” (Perrine, 1978:3)
Since literature presents us the authentic insights of life, it helps us
understand better of the human problems, sadness, disappointments and
difficulties. By reading literature, we are becoming aware of our world and lives,
which are so deep and various. Therefore, we will be more confident in facing our
lives in our real world.
Wellek and Warren stated that literature, can be an imitation of life and of
social life endured by man (1956: 95). Moreover, literature can contain of social
aspects such as, social relationship or social values in which particular social
circumstances rules the way of life of certain group of people. Literature can also
be regarded as a means of communication with certain society. The author is able
to establish a communication with certain society or even a nation by composing a
particular piece of literary work. In some way, literature can also contain some
describe social condition, a history of certain reign in certain era, or social values
of certain society or of certain places.
Moral is a kind of judgment about what is good and what is bad, what is
right and what is wrong in human life. Moral value is used in the society to
measure the goodness of a person as a human being. Longman says, “Moral, first,
concerning or based on principles of right and wrong behaviour and the difference
between good and evil” (1992: 862).
The writer choose The Mahabharata as the object of study because
Mahabharata is an epic full of philosophical teaching and contains many moral
values. It tells the readers about human attitudes and behaviour that might build
morals in real life. In truth, the story of The Mahabharata is a very long one. It is
the longest epic poem in the world that could be a very good example in human
life. The Mahabharata includes the aspect of religions and ethnics, politics and
governments, philosophies, moral values and the pursuit of salvation. The shortest
recession of the Sanskrit version of The Mahabharata consists 88.000 verses. The
main story, however, is the story of the rivalry between the cousins, the Pandavas
and the Kauravas, which culminates in the great battle of Kurukshetra.
As Guerin says (1979: 18), those ideas and issues come from human
attitudes and behaviour in which the wishes or dreams, most sensitive minds bring
all experiences, information and human feeling to consider. Sri Mulyono also says
that the characters and the stories are the orders of morals. “They are exemplary
of good and bad deeds, to be imitated or to be avoided, as the case maybe” (1977:
152).
Chakravanti V. Narasimhan introduces the story with its central theme of
the universal destruction and evil of war. He translates the Mahabharata Hindi
poem into a prose. His prose translation approximately 4000 verses and supplied
by glossaries, genealogies, table, and indexes that correlate with the verses of the
original Sanskrit texts.
After reading Cakravanthi V. Narasimhan’s The Mahabharata, the writer
is interested with its moral value, especially the loyality value. Loyalty is the
evidence of love which is not easily changed by life’s hardship (Darmawijaya,
1986: 46). Such loyalty becomes the proof of an individual service to others.
Therefore, loyalty also has the inestimable role in the living process.
This Cakravanthi V. Narasimhan’s Mahabharata version becomes the
main source to analyze Bhisma’s loyalty and his heroic figure. Because the story
is in the form of prose, it is easier to understand and it has the same story line and
content with the original form. Besides that, there are various dilemma of life that
Bhisma had to face which make it interesting to be analyzed, how he takes the
right action according to maintain his vow and his loyalty toward his country.
Those are morality examples that rarely happen in the present life.
If one country does not have its hero, who is loyal to protect other’s
interest, the country will be easily destroyed by the enemy. If a father or a mother
in a family does not have such loyalty to his or her wedding vow, not only the
people who only know how to entertain themselves and who are reluctant to
sacrifice for others. If someone is not loyal to his inner feeling anymore, his life is
a false; it looks beautiful outside but rotten inside. Loyalty certainly becomes the
base of living together. It plays an important role for building a life. The stronger
his or her loyalty is, the more beautiful the building of life will be, because it has a
strong base to build many kinds of various life.
Because of the writer’s interest above, the writer is interested in examining
Bhisma, one of the characters in The Mahabharata story. The writer finds out that
Bhisma plays an important role to Hastinapura Kingdom since his young age until
his last time. Even after he loses his right as a Hastinapura’s heir, he becomes an
advisor of the king of Hastinapura for three generations. He has a deep feeling for
Hastinapura. He dedicates all of his life to Hastinapura Kingdom and Hastina’s
people. His dedications, sacrifices and loyalty toward his country make people
admire him. Therefore the writer tends to analyze the character of Bhisma and
tries to find out how loyalty is shown in Bhisma in The Mahabharata story.
B. Problem Formulation
Loyalty or obedience is one of the main keys to reach prosperous life. If
every one is loyal to their environment, society, religion, and country, surely
happiness, prosperity, and peace can be obtained. Therefore the loyalty is worth to
discuss with its relation to Bhisma. Based on the background of the this study,
1. How Bhisma is characterized in The Mahabharata Story.
2. How is loyalty shown in Bhisma?
C. Objectives of the Study
The analysis is done to answer all the questions stated in problem
formulation, which mainly deal with Bhisma’s characters and his loyalty. The
writer would like to focus on describing how Bhisma is characterised in The
Mahabharata Story. As for the second question, the writer tries to find out how
loyalty is shown in Bhisma in The Mahabharata Story, relates with the conception
CHAPTER II
THEORETICAL REVIEW
A. Review of Related Studies
A good novel attracts responses from other writers, comment or criticism
toward intrinsic aspects of a novel such as plot, theme, characters and extrinsic
aspect of the novel. The problems in the novel sometimes attract other writer’s
criticism. Cakravanthi V. Narasimhan’s novel also attracts other writers and
literary critics to give comment or criticism.
Prasad Gokhale says in his article that The Mahabharata is one of India’s
noblest heritages, and it is has been a elevated influence for thousands of years. Its
strengthens the soul and drives home, as nothing else does, the vanity if ambition
and evil and the futility of of anger and hatred. The Mahabharata is not merely an
"epic"; it is a romance, telling the tale of heroic men and women and some who
were divine. It is a whole literature in itself, containing code of life; philosophy of
social and ethical relations, a speculative thought of human problems that is hard
to rival. The "epic" has been an unfailing and perenial source of spiritual strength.
(www.hindunet.org/hindu_history/ancient/mahabharat/mahab_interp.html)
Mangalagiri also says that The Mahabharata is a story over five hundred
years old, or even more. It is about human nature at its best and worst, deception
in various shades and the way out of this cycle of life and death.
(www.shvoong.com/books/classic-literature/1689589-mahabharata)
According to Anirudhgulur, the Indian Epic The Mahabharata contains
scenes of war, faith, love, duty, loyalty, adventure. One of the reasons why it is a
great book is that there are a large number of characters in the book having
different natures. Even the good natured characters do wrong things at times and
vice-versa. It is clearly a delight to read about how the characters have to deal
with their personalities at different stages of the book. Secondly the 18 day war
almost at the end of the book is supposedly its greatest plus point as one can learn
so many lessons from it.
(www.shvoong.com/books/mythology/1665046-mahabharata)
This study focuses on the loyalty which is shown by Bhisma through his
characters and acts. This study also discusses the loyalty of the main character
toward his country and family.
B. Review of Related Theories
1. Theories of Characters
To understand how a character is described in literature, we need to
understand the theory of character. Through this theory we can understand how a
character is created in a piece of literature.
In Glossary of Literary Terms (1981: 20-21) Abrams defines character as
“the persons in dramatic narrative work, who are presented by the author as being
endowed with moral and disposition qualities that can be evaluated from the
When we think of the function or role of characters for the whole novel,
characters according to Harvey can be divided into major characters and
secondary characters. The most important from the perspective of the range from
the minor to the major, is the major characters. Their motivation and history are
most fully established. They face conflicts and changes as the story of the novel
progresses. They engage our responses more sully and steadily. If we understand
them, we presumably understand the core of the novel (Harvey 1968: 56).
There are three factors that determine the importance of a character in a
novel. The first is the amount of attention given to him/her (Henkle, 1977: 90). If
people in a novel continually talk about a character, we can assume that he is
prominent in the novel. He is also assumed as the major character, if he attracts us
to observe him closely and if he often appears in the novel. The second is the
intensity that a character seems to transmit (Henkle, 1977: 91). What Henkle
means by intensity is mystery. Mysterious people usually fascinate us. We tend to
note people better if they have an enigmatic personality than those who reveal too
much of themselves.
The last factor that determines the importance of a character in a novel is
the complexity, Richard M. Eastman explains that a complex character bears
individual traits which set him off his type (Richard M., 1965: 18). His desires
and values are likely to pill in different directions. He is also dynamic, meaning he
is capable of new kinds of behaviour under new strings. However, Henkle further
the result, it can replace those two other factors: attention and complexity, in the
creation of major character (Henkle, 1977: 91).
Holman and Harmon (1986) define character` as the idea of the moral
constitution of human personality, the precense of moral value and the precense of
the creature in art in the form of human being. The character is also a brief
description of a person, which has some definite quality. The person is not
described as an individualized personality or physical appearance but as an
example of person’s characteristic on virtue or habit or disposition or event status
such as a grumbler or complainer, a glutton, a blabbermouth or big mouth, a fop
or unmarried person, etc. In this study, the writer will focus on the character of
Bhisma.
2. Theories of Characterization
Talking about character and characterization both have a close relationship
and define on each other. But even though they seem almost the same, character is
different from characterization.
According to Baldick, “character is a person in a narrative or dramatic
work. It is different from characterization in that character is the result, while
characterization is the process” (1990: 83). Rohrberger and Woods in their book
Reading and Writing about Literature say, “Characterization is the representation
of persons in narrative and dramatic works” (1971: 20). Characterization is a way
Characterization is the way of creating an imaginary person so that he/she
exist for the readers as life like (Holman and Harmon, 1986: 81). To Rohrberger
and Woods, it is “the process by which an author creates character, the devices by
which she makes us believe a character is the particular type of person is” (1971:
81).
Stated in Webster’s Encyclopaedia Unabridged Dictionary of the English
Language, that characterization is “The delineation of character or creation of
character in a play, story, or novel, especially by imitating or dissembling actions,
utterances, and gestures” (1989: 248). It means that characterization is the result
of characterizing of human beings. According to Holman and Halmon (1986: 81),
the author always reveals the character of imaginary persons in the story. It is
called characterization. There are three fundamental methods of characterization:
First, the explicit presentation by the author of the character through direct
exposition, either in an introductory block or move often a piecemeal, throughout
the work, illustrated by action. Second, the presentation of the character in action,
with little or no explicit comment by the author, in the expectation that the reader
will be able to deduce the attributive of the actor from the action. And third, the
representation from within a character without comment on the character by the
author, of the impact of actions and emotions on the character’s inner self, with
the expectation that the reader will come to a clear understanding of the attributes.
Therefore, M.J. Murphy in Understanding Unseen (1972: 161-173)
a. Personal description
The author describes the characters through the details of his appearance,
which are shown in the physical appearance, it is shown that the character is
strong or weak, tall or small, fat or thin, with curly hair or blonde, of white or
black skin, and handsome or beautiful. Personal description helps the readers both
to visualize the person and to understand his characteristics.
b. Character as seen by another
The author describes the character through the eyes and opinions of other
characters. The other characters will give an explanation about what a character is
like. The readers can also use their point of view to describe certain character.
c. Speech
The author gives the readers an insight into the character in the work
through what a person says. It can be seen whenever a person speaks, wherever
he/she is in conversation with other character, wherever he /she puts forward an
opinion, we can see his/her character.
d. Past life
The readers learn to know the character’s personality by learning
something about a person’s past life. The author gives the readers a clue to events
that helped to shape a person’s character. This can be done by direct comment by
the author and through the person’s thoughts, his conversation or the medium of
another person life. Whenever the author provides picture of the character’s past
e. Conversation of others
The author gives the readers clues to a person’s character through the
conversation of other people and things they say about him. We need to pay
attention to conversation of other character in order to help us get more
information to support our judgement on the character. It is useful to go through
speech by speech, to determine exactly what is meant or implied by each of them.
They can show how a character is described.
f. Reaction
The author can also give us a clue to a person’s character by letting us to
know how that person reacts to various situations and events. The character shows
his or her personality from his or her actions. The actions are related to his or her
motives and thoughts.
g. Direct comment
The author describes or gives comment on a person’s character directly.
Direct comment gives the reader a straightforward description about the character.
h. Thoughts
The author gives us direct knowledge of what a person is thinking about
whenever the author gives a direct description of the character’s mind, what is he
thinking about, we are led to a more profound analysis on the mental process of a
character. We are facilitated to disclose the thought inside the character’s mind.
i. Mannerism
The author describes a person’s mannerism, habit or idiosyncrasies, which
Those theories of character and characterization will help the writer
present Bhisma character, as well as the readers will also understand the message.
Nevertheless, writers do not always apply all of those methods in the writing
process.
3. Theories of Loyalty
Loyalty is a complicated concept, which can be interpreted in various
point of views and related to many other terms such as love, friendships, family
relationships and many others. Loyalty is usually the basis of these other concepts.
Without the presence of loyalty, a strong relationship can never be built. Loyalty
can surmise, begin with fellow feeling for one’s family, group and friends.
Loyalty comes most naturally among small groups or tribes where the prospect of
the whole casting out of an individual seems like the ultimate, unthinkable
rejection.
According to Encyclopaedia Britannica, loyalty, as a general term,
signifies a person’s devotion or sentiment of attachment to a particular object,
which may be another person or group, an ideal, or a cause. It expresses itself in
both thought and action and strives for the identification of the interest of the loyal
person with those of the object. Loyalty turns into fanaticism when it becomes
wild and unreasoning and into resignation when it displays the characteristics of
reluctant acceptance. A man without loyalty can not exist. It stirs and arouses him,
brings meaning, direction and purpose into his life and unifies his activities.
Donald De Marco states that loyalty and obedience are very close each
other. Loyalty requires a strong allegiance, if not obedience to a group. A loyal
person must often make sacrifices on an individual level for the good of the group
to which he/she belongs.
(www.catholiceducation.org/article/religion/reo412.html)
In this modern time, many cases assumed to be an old tradition are
revealed in life development. The measurement to evaluate is often superimposed
based on the use of individual or collective life. It is not rare that something in the
past life that once became the life guideline, for example unggah-ungguh in
Javanese (or etiquette) is no longer assumed to be important. (Darmawijaya, 1989:
45). In this present time, who still uses the unggah-ungguh (or etiquette) language
as a speaking pattern? In this life, behaviour that was once assumed to be
appropriate is no longer considered relevant by people now. What is the use of
maintaining that behaviour? Usefulness is the measure nowdays. It can be a
significant measurement. But life is not only determined by usefulness.
Some people may ask, “What is the purpose to be a loyal wife if the
husband behaves as a “woman chaser”? Once again, usefulness becomes the
determination of attitude that seems significance for life development. We can
imagine, if a mother is not loyal to her baby what will the innocent, weak baby
become? What is the use of the struggling for a baby who still does not know his
future? Loyalty is a name for man’s attitude to face the complicated life.
Therefore, it has a questionable meaning, role, and significance in life
name, showing the uneasy fact. Loyalty involves affection, mercy, and grant
which are offered in this life. It demands stable and continuous responsibility. In
addition, it is important to know that Loyalty is the evidence of love which is not
easily changed by life’s hardships (Darmawijaya, 1989: 46). Such loyalty has
important portion in living together or in living as individual. If one country does
not have its hero, who is loyal to protect others’ interest, the country will be
destroyed by the enemy. If a father or a mother in the family does not have loyalty
to his or her wedding vow, not only the children will suffer a lot in their life, but
the society will also inherit the degenerate people who only know how to entertain
themselves and who are reluctant to sacrifice for others’ interest. If someone is not
loyal to his inner feeling anymore, his life becomes false; it looks beautiful from
outside but it is rotten inside. Loyalty certainly becomes the base of living
together. It lays an important role for building a life. The stronger his or her
loyalty is, the more beautiful the building of life will be, because it has a strong
base to build many kinds of living type.
St. Darmawijaya defines “loyalty”, as follows: “Loyalty means
maintaining the relationship which has been pioneered ideally or in reality. The
personal relation becomes a part of other relations to decide the quality of loyalty”
(Darmawijaya, 1989: 24).
Furthermore, loyalty should be understood in relation to the human hope.
A hope in the future which promises individual development is connected with
living experience, loyalty is a part of human hope to fill this life, based on the
relation with others.
In his book, Kesetiaan Suatu Tantangan, St. Darmawijaya says that
loyalty has four aspects. The first aspect is: “Loyalty describes a human attitude
which has strength and firmness”. (Darmawijaya, 1989: 41). A loyal man is a
strong man who defends his decision and faith he has taken rationally or
emotionally. The strength and the firmness of the decision are formulated in the
form of a stubborn effort. It never surrenders until the demand of the fact appears
strongly and clearly in life. So we can say that loyalty is an unsurrendering
attitude to the decision taken, individually or together.
According to St. Darmawijaya, the second aspect of loyalty is: “Being
loyal is also being firm in the principle” (Darmawijaya, 1989: 41).This second
principle can be very individual. It is decided by the human inner individual
feeling, the right principle which is confided and the justice principle as a
guidance of living together.
Loyalty is the firmness in keeping those principles in the struggle of living
anytime. A loyal man, then, will maintain his confident principle firmly as “true”
and that principle is also “meaningful” for his life together with others.
The third aspect that explains loyalty is that “Loyalty provides loyal
elements in the human relation” (Darmawijaya, 1989: 41). The character can be
very individual or very social. Being loyal to live together --- maybe the
individual close relation as in marriage or the individual relation in the working
tired. Failures and obstacles will never calm down to loyal attitude. Moreover,
they will strengthen loyalty, because of the continuous effort. Then, loyalty shows
the long effort. It has to be done calmly, understandably, and firmly.
Finally, St. Darmawijaya defines the last aspect of loyalty, that is: (“A
mutual giving and taking”) (Darmawijaya, 1989: 41). It does not mean that loyalty
is only one time giving and one time taking. Loyalty becomes real in our attitude
because the effort of giving and taking takes place for a long period of time, even
it does not stop at all. Loyalty is an unlimited grace and is an unlimited effort.
St. Darmawijaya theories will mostly used to analyze the loyalty that
presented in Bhisma attitude when he is taking his vow, and moments when he
must defend his vow.
4. Theories of Morals and Morality
The theories of moral and morality here will be used by the writer to prove
the morality seen in Bhisma character. According to Hornby, moral concerns to
the principle right and wrong. Moral can also refer to the standard of behaviour
(1989: 548). Longman says that “Moral, first, concerning or based on principles
of right and wrong behaviour and the difference between good and evil”. He adds
that “Moral is a piece of guidance on how to live one’s live, how to act more
effectively, etc., that can be learnt from a story or event” (1992: 862).
Basically, moral is not just about making differences between what is good
and what is bad. Moral somehow has a deeper meaning. Cochrane, Hamm and
thinking is about the fundamental values by which we profess to live (1979: 7).
Henkle, “If we talk about the morality inside a society it means that we will talk
about the morality norm, as one of the norms, which exist in human’s society
“(Ross, 1972: 68). It means that we will talk about the rightness of moral actions
in the society.
“Whatever a man’s moral dispositions are, they may be viewed as the
results of conditioning therefore the results of habit and custom. No one simply
invents moral values scratch, or develops loyalties hitherto unknown” (Ross,
1972: 206-207). It means that, one’s moral knowledge that leads her or him to
moral action is learnt from somewhere or someone since moral refers to how to do
goodness, so it can be learnt from book, story, event, or someone. Just like what
Longman has stated in the previous page. Thus, this makes one’s “moral
disposition” as “habit and custom”. Moral then is about the how to do the right
thing.
Bekker says, ‘To take a moral decision depends on conditioning of moral
behaviour patterns, on education in respects of norm and value, on reasoning,
representation, and evaluation. It depends to, on the conscience of the person”
(1974: 93). Thus, it can be concluded that, first, moral norms vary from society to
society, at least to some extent. Second, most men make their moral decisions in a
rather habitual way according to her or his consciousness.
A person can be judged to have a good morality conscience if he does not
have any other purpose in helping people. “The rule of goodness in moral is not
purpose that helping them might serve. Instead, the rule is that you should be
helpful to people regardless of your particular wants and desires” (Rachels, 1995:
118-119).
There is also what we call as universal morality, Even though moral norms
vary from one society to another, the basic concept of morality is still the same.
Morality always refers to the goodness and the badness of a person as a human
being. “The norm of morality is a measurement, which is used by the society to
measure somebody goodness” (Suseno, 1987: 19). Once again, morality is the
way to judge whether the moral action which is done by someone is good or not.
5. The Relation Between Literature and Morality
Mahabharata is a piece of literature that contains many moral message.
These theories will be used by the writer to understand more about morality in
Mahabharata story. A literary work is made by someone. The author wants to tell
others about his or her ideas and issues, which reveal human relevance (Guerin,
1979: 18). Those ideas and issues come from human attitudes and behaviour in
which the wishes or dreams, most sensitive minds bring all experiences,
information and human feeling to consider.
John Gardner in his book, On Moral Fiction, stated that literature as art is
essentially and primarily moral that is live giving (1978: 15). It means that some
values, such as a moral lesson reflected in human life and experiences can be
found in literary works such as novels. Literary works that contain moral lessons
action (1978: 19), or, in other words, the reader can obtain moral values through
the literary work as a lesson by understanding its contents as it is meaningful for
human being.
The Mahabharata is full of symbols of man’s life. In studying the epic,
one can learn to understand man’s life, though one needs the aid of philosophy to
prevent confusions and misconceptions. According to Sri Mulyono the characters
and the stories are instructions in morals. “They are exemplary tales, and they
teach the audience to judge the right and wrong, presenting models of good and
bad deeds, to be imitated or to be avoided, as the case maybe” (1977: 152). The
teaching of moral also can be stated in negative terms such as “Don’t kill.” “Don’t
lie.” “Don’t be traitors”, but the matter does not end there. The intriguing thing
about the stories is the way they present one dilemma after another and one
impossible choice after another, in a way that goes more deeply than merely
prohibiting wrong doing.
The stories teach us to live fearlessly and not to be afraid to look into
ourselves. We are taught to go more deeply into ourselves and learn what is inside
us. When we reach the deepest point, where there is nowhere further we can go,
we will meet our true selves and this will be our salvation. They also teach us that
if we let our greedy passions, we will create disasters for ourselves, and that
whatever we sow we shall reap. If we owe a life, we shall pay with a life, and if
C. Theoretical Framework
The topic that the writer would like to expose is the loyalty of Bhisma in
devoting his life to Hastina Kingdom. There are some theories that are used
related with this study.
The analysis of Bhisma deals with his character; therefore the theories of
character and characterization are needed in order to explore Bhisma’s character.
And to understand more at the character of Bhisma through his action and
dialogues. The writer tries to find out what kind of person he is.
The second theory used is the theory of characterization. This theory is
needed in order to differentiate character from characterization.
The third theory is the theory of loyalty. This theory helps the writer to
analyze the loyalty of Bhisma in order to know how of loyalty that reflects in
Bhisma.
The fourth theory is the theory of moral and morality. In The
Mahabharata, the author, Narasimhan conveys a lot of moral values that people
can learn and apply in the real life. The theories of moral and morality help the
writer to judge whether the analysis of Bhisma’s loyalty to family and Hastina
Kingdom contains moral values or not.
The last theory is the relation between literature and moral. This theory is
used to reveal that in literary work there might be some moral lessons that can be
obtained. This theory is useful to help the writer what kind of moral lesson
Based on the previous explanation, it is clear that those theories are related
to one another, and one theory supports the others. They are needed to help and
CHAPTER III
METHODOLOGY
This chapter discusses the methodology that will be used in this study.
This chapter consists of three sections. They are object of the study, approach of
the study, and method of the study. Object of the study contains the explanation
about the work that will be analysed in this study. Approach of the study deals
with the approaches that I use in analyzing the novel. Method of the study
discusses the method of analyzing the work.
A. Object of the Study
In this study, the writer would like to analyze the great Indian epic entitled
Mahabharata, which was composed between 2500-3000 years ago. The
Mahabharata was originally written by Krishna Dvaipayana Vyasa. It is
considered as the longest poem in the world. The most recent critical edition states
that this work consists of 88,000 verses. The Mahabharata is one of basic
elements in Hindu culture. The work also consists of epic, legends, romances, and
theology.
The Mahabharata means “the great Bharata” or “the great story of
Bharata dynasty”. Bharata was an ancestor of the Pandavas and Kuravas who
fought each other in a big war called Bharata-Yudha. The Mahabharata consists
of 18 sections, which are called parvas. They are Adi Parva, Aranyaka Parva,
Virata Parva, Udyoga Parva, Bhisma Parva, Drona Parva, Karna Parva, Salya
Parva, Sauptika Parva, Stri Parva, Santi Parva, Anusasana Parva, Asvadhema
Parva, Asramavastika Parva, Mausala Parva, and Svarga-Arohanika Parva.
In conducting this study, the writer uses the Mahabharata: An English
version based on selected verses by Chakravarthi V. Narasimhan entitled the
Mahabharata. It consists of two hundred and sixteen pages. Columbia University
Press in New York published it in 1965. In his book, Chakravarthi V. Narasimhan
presents the retelling story of the Mahabharata in narration version. His language
is very clear, and easy to understand.
The central story of the Mahabharata tells about the Great War between
Pandavas and Kauravas in the field of Kurukshetra. Kauravas represents the evil
side of human being and Pandavas represents the good side of human being.
Besides Kauravas and Pandavas, there are other characters that have important
role and big influences to the story. Among them we can find an interesting
character whose name is Bhisma. Bhisma is the rightful heir of Hastinapura who
is willing to release his rightfulness for the sake of his father. He becomes an
adviser and protector for Hastina kingdom thrown for three generations. His
advices and guidance lead Hastina kingdom to its glory. When Hastina kingdom
faces its destruction, he defends Kauravas in the war and slay thousands warrior
until the day of his defeat.
B. Approach of the Study
Analyzing a literary work is important to obtain a deep understanding
Since the analysis deals with morality, this analysis will imply on
moral-philosophical approach. According to Guerin A Handbook of Critical Approaches
to Literature, moral-philosophical approach is an approach that insists on finding
out and stating what is exposed and thought. The basic position of
Moral-Philosophical approach is to teach morality and to probe philosophical thought of
a period or group. The important thing is the moral or philosophical thought
(1979:39).
In this study, writer uses the moral-philosophical approach because loyalty
is one part of morality. In order to show Bhisma’s loyalty, we need to discuss
morality first. Therefore, the moral-philosophical approach is the most suitable to
analyze Bhisma’s loyalty. This approach will help the writer in analyzing how the
main character reflects moral values. As stated in the story, the major character
shows some moral values, through his characteristics and experiences
C. Method of the Study
The method of study in this thesis is library research, meaning to say; the
data that the writer uses in the analysis were taken from books on literature that
are provided in the library.
To get the data, there are two kinds of sources, primary and secondary
sources. The primary source is the work itself, Vyasa’s TheMahabharata, which
is translated into an English version in a narrative form by Chakravarthi V.
Narasimhan, while the secondary source is taken from books as references to help
The writer has some steps in analyzing the work. The first step is to read
and look at literary works that have connection with the study. This searching
process is called as heuristic. After collecting the sources, the writer selects the
sources that reliable. In this step the writer reads several times and tries to
understand the story and to find out about the interesting part of the work.
The second step is try to find a connection and relevancy between problem
formulation and the story. Between one fact to another, in order to analyze the
character of the main character, to find out loyalty of Bhisma.
The third step is analyzing the character, the loyalty of Bhisma in the
story, using the moral-philosophical approaches and the theories of character,
characterization, moral and morality, the relation between literature and morality,
and loyalty in order to answer the questions.
CHAPTER IV
ANALYSIS
A. The Characteristic of Bhisma
1. Skilful and CleverBhisma’s story in Mahabharata begins when Santanu, king of Hastina
pura falls in love with a beautiful girl that he meets at Gangga River. King
Santanu’s love toward the girl is so intense that he wants to propose her
immediately, so when the girl gives conditions, the king accepts it immediately.
The conditions are that Santanu must not interface anything that Gangga does and
must not speak harsh to her. But if he breaks those conditions even one, she will
leave him. The king does not know that the girl is actually Goddess Gangga who
came down to earth and transformed herself to a girl in order to give birth to
Vasus that must be born as a human because of a curse of sage Vasistha.
Then the king gently spoke these sweet words to her: “O dazzling, slender-waisted girl, whether you are a lady of the Devas or Danavas, of the Gandarvas or the Apsaras, of the Yaksas or the Nagas, whether you be human or celestial, I ask you to be my wife.” When she heard these sweet words of the smiling king, that flawless maiden remembered her promised to the Vasus.
She replied to the king, evoking a thrill of pleasure: “O lord of the earth, I shall marry you in obedience to your wish, but on one condition. Whatever I may do, whether it pleases you or not, you shall leave me alone, and you must not speak harshly to me. As long as you observe this rule, I shall stay with you. But I shall leave you the moment you interface with me, or reproach me with harsh words.” The king said to her, “So be it!” and the maiden was overjoyed. (p. 6)
Devavrata or Bhisma is the eighth son of Santanu, and the only son that
was not thrown into Gangga river by Goddess Gangga. He is given many lessons
since his childhood. He has study lots of knowledge and mastered all kinds of
weapons. When Devavrata grows up, he is returned to his father by Goddess
Gangga.
Gangga then said, “O king, this is the eighth son I bore you. Take him home with you. This hero has studied all the scriptures under Vasistha; he is expert in the use of all weapons, and the equal of Indra himself in the battle; he knows all the weapons that were known to the famous and invincible Parasurama. Take home with you this heroic son I bore you; he is a great archer and well versed in the kingly duties.”
The illustrious Devavrata pleased his father, the other members of the royal family, and all the king’s subjects by his exemplary conduct. Thus the mighty king lived happily with his son for four years. (p. 8)
Bhisma is actually a Vasu, aperson who nearly reaches immortality and
become a god in his previous life. He is cursed because of his wrong doings; he is
punished to become a mortal in the human world and must suffer the hardships of
humankind.
Devavrata is well educated and trained in the art of politics and war. He is
invincible in battle and as powerful as God Indra. And also a truly statesman who
dedicates his live to his country. He is skilful, clever and has good knowledge of
states. He has pleased his father, kings, and other royal family since he was
young. He even becomes his father’s advisor and soon he becomes the heir of
Hastina Kingdom. He took his father major duty and ruled the government with
wisdom. His brilliant achievements made his father happy and led Hastina
kingdom into glory.
The illustrious Devavrata pleased his father, the other members of royal family, and all the king’s subjects by his exemplary conduct. Thus the mighty king lived happily with his son for four years. (p. 8)
The skilfulness and cleverness of Bhisma can be observed during
Kurukshetra war. He is capable of making many great strategies that are admired
and feared by his allies and enemies.
… he formed the mighty array known as Garuda. The beak of that Garuda was Bhisma himself, and its two eyes were Drona and Krtavarma. In opposition to the Garuda array Yudhisthira formed the fierce array in the shape of the half-moon.
From the explanations above we know that Bhisma is truly a brilliant
tactician and great warrior. Bhisma is capable of leading and arranging his army
formation well and achieve victory. His war formation and army arrangement are
so great that no one can block or even see him, he moves rapidly and his move is
unpredictable. He is also a brave and great warrior.
2. Brave, Heroic and Great Warrior
His great capability in arms, bravery, heroism and his skills as a great
warrior can be seen in several events, such as when he proposes King Kasi’s
princesses in svayamvara. In this svayamvara, he challenges all kings that
assembled in that time to fight him alone in order to win the hand of the
princesses.
Taking the princesses on his chariot, the best warriors, Bhisma, addressed the assembled kings in a thunderous voice. He said, “The svayamvara form of marriage is highly spoken of by the kings. But wise men have said that a wife taking by force is to be highly prized. Therefore, O kings, I am taking away these maidens by force. You may strive, with all your might, to defeat me or be defeated. O kings! I stand here, ready to fight.” Having said this to the assembled kings and the king of Kasi, the heroic Bhisma placed the maidens on his carriot and rode away. (p.12).
His greatness is matchless; he defeats all kings that assembled in
King Kasi svayamvara alone in a fierce battle.
Besides the event above, Bhisma’s braveness and his skills as a great
warrior is shown in the battle of Kurukshetra, when he leads Kauravas’ army
against Pandavas’ in Kurukshetra field, he slays thousands enemies’ combatants
each day during the war. Even at the day of his defeat, he is succeeded in slaying
ten thousand enemies.
He took the lives of the opposing warriors like the sun sucking the energies of all things with his rays during summer. He broke the Pandava ranks, and the routed soldiers, helpless and fainthearted, unable even to look at him in the battle, were slaughtered in their thousands by Bhisma. (p.135).
Bhisma had slain ten thousand warriors on that day, the tenth day of the battle, and now he stood on the field with his vitals pierced. (p.138).
In another word, Bhisma’s greatness in the battle has no match and
nobody can stop him. His skill and ability makes him slay thousand of enemies
which make Pandava’s warriors stun and do nothing. With his greatness in the
battle field, Bhisma is capable to bring down Krsna to war because seeing
Bhisma’s fierce in the battle field, it makes Krsna impatient and mad. He mounts
down from his carriage and ready to fight Bhisma by himself, regardless at his
promise not to interface the war.
Krsna, as the incarnation of Visnu, becomes worried about Bhisma’s
greatness in the battlefield. He is also mad when Arjuna is still in doubt and does
not want to fight with Bhisma seriously. Besides that, the countless number
victims in Pandava army makes Krsna takes an action. Though it will break his
promise toward Duryodhana, his regulation as a god that only observed and guide
Pandavas. He was forbidden to involve directly in the Kurukshetra war.
Bhisma’s heroism can also be seen in the Kuruksetra war when he faces
Srikhandi. Even though Bhisma knows that his destiny is to be killed by Sikhandi
and he himself must suffer the pain of thousand of arrows, he does not run away.
Instead he welcoming his fate bravely.
Approaching Bhisma, Sikhandi struck him in the centre of the chest with ten broad-headed arrows. Bhisma did not retaliate but looked at Sikhandi with wrath, as if he would consume the Pancala prince with that look. (p.137).
3. Wise
Bhisma is a wise man. This attitude can be seen when he is making
arrangements for his brother’s marriage Vicitravirya; the eldest princess of Kasi
whom he had won in King Kasi’s svayamvara, Amba; the eldest daughter of the
king Kasi tells him that the one she really loves is Salva, king of Saubha. After
hearing this, Bhisma discusses it with the Brahmanas and decides to let her go to
her lover.
all of this, you who know the precepts of virtue may do what you think proper.” When the princess had told him all this in the conclave of Brahmanas, the heroic Bhisma began to ponder what should be done. After discussion with the Brahmanas learned in the scriptures, the virtuous Bhisma gave leave to Amba, the eldest daughter of the king Kasi, to depart. (p.12-13).
Bhisma dissensions to discuss the problem with the Bharahmanas shows
that he is a wise person who could accept opinion of others, though this dissension
will lead him to his own death in the future.
Bhisma’s wisdom is tested again when he is facing the crisis of
Hastinapura’s royal lineage. Bhisma suggests taking a Brahmana to continue the
royal lines as the solution to the crisis of Hastinapura’s royal lineage. His mother
Satyavati agreesand calls Krsna Dvaipayana or Vyasa, her other son that comes
from Brahmana’s line.
There upon the Ksatriya women raised children with the help of the usually continent Brahmanas. In accordance with this precedent, let a Brahmana of good character be invited, and offered much wealth; let him enable the wives of Vicitravirya to conceive offspring.”
Satyavati continued: “The son of Parasara, thus born of me in my maidenhood, has become a great sage, named Davaipayana. (p.14).
This proves that Bhisma has a wide knowledge and uses it wisely. Bhisma
shows his wisdom by suggesting to have Brahmana to continue the royal lines.
Bhisma’s wisdom can also be seen in the battlefield. Though Bhisma is a great
warrior and no one can defeat him in Kurukshetra war, his army also suffers
battle field and wisely withdraws his army every time his army are seem cannot
continue to fight.
Then the terrible raksasa Ghatotkaca, beholding Bhima in that state, became excited with rage. He first made himself invincible. Creating a terrible illusion, he reappeared in a moment, assuming a fierce form, frightening the timid. When that prince of raksasa saw a division of the enemy advance, he uttered a fierce and thunderous roar. Hearing that roar, Bhisma said to Drona, “I do not like to fight today with the wicked Gathotkaca. He is incapable of being vanquished now by Indra himself. He is sure of aim, and endowed with great strength and energy, besides being well supported. As for ourselves, our animals are tired today. We have also been badly mangled by the Pancalas and Pandavas. I do not want a fresh encounter with the victorious Pandavas at this stage. Let the withdrawal of our army, therefore, be proclaimed for the day. Tomorrow we will fight with the foe.” (p.129).
The great warrior Bhisma wisely judges the situation of the battle field. He
can predict which side will win the war for that day. He withdraws his army right
away to prevent more losses of his army. So he can reduce the death of his army
and let them rest early so they can fight better on the next day. Bhisma’s wisdom
in arranging army and his decision to take has saved Hastinapura from
destruction.
4. Bhisma’s love for and care of his family and country
In the next event, his love feeling toward his father Santanu, makes
Bhisma willing to liberate the crown of Hastinapura kingdom which is his right as
the crown prince to his step mother, Satyavati descendent. The marriage between
Satyavati and Santanu are given two sons, Citrangada and Vicitravirya.
Satyavati who is married to Ambika and Ambalika, king Kasi’s daughters, dies
without any heir.
This is the beginning point of the destruction of Hastinapura. Bhisma
loyalty to his family and country is truly tested. At that time Hastinapura’s royal
lineage has ended, because the only true descendent (Bhisma) has taken a vow of
celibacy and liberate his right to the crown of Hastinapura. By the suggestion of
Bhisma, Satyavati then takes his son Vyasa who is not a descendent of
Hastinapura to become king of Hastinapura and give sons to continue the royal
line. Thus sons are Dhrtarastra who is the father of Kauravas, also Pandu who is
the father of Pandavas, and the last is Vidura, the child of a royal servant. See tree
diagram at appendix 2.
Bhisma is a man who cares and loves his family very much. Though
Dhrtarastra, Pandu and Vidura are not his own sons, he treat them like his own.
He gives them all that he has; his knowledge, skill of arms, his wisdom, etc, in
order to make them the great men of Hastinapura.
Bhisma is also concerned about his grandsons’ education. Bhisma tries to
seek an excellent teacher for them. He makes Drona as their teacher because he
wants them to grow up as an excellent ksatria.
When he heard that a stranger had arrived [in the Hastinapura], Bhisma knew that this must be Drona and decided that he was the right tutor for his grandsons. Welcoming Drona, he asked him why he had come to Hastinapura. Drona told him everything. Bhisma then appointed Drona as the preceptor and gave him various gifts. He presented his grandsons, including the sons of Pandu, according to the custom, and handed them over to Drona, who accepted them all as his pupils. (p.24).
Bhisma does not want his family destroyed. When he know that Pandavas
are still alive and save from Kauravas’ plot, he asks Dhrtarastra to give Pandava’s
right to prevent trouble in the future.
Bhisma said,”O Dhŗtarāşţra, I can never agree to fight with the sons of Pāņdu was as dear to me as you are. The sons of Gāndhārī and the sons of Kuńtī are equally dear to me. O Dhŗtarāşţra, you have as much a duty to protect them as I have. I do not like the prospect of a quarrel with them. Be reconciled with those heroes and give them some territory today, since this is hereditary kingdom of the Pāņdavas too.” (p.40).
His love to family is also seen when Drupada’s priest, Pandavas’ delegate,
comes to Hastinapura to give peace message from Padavas, Bhisma reminds every
one that peace is the only way to prevent war and it is not too late.
Bhisma also tries to convince Duryodhana that the best way to put an end
to their conflict is by a peaceful way, though his word is rejected by Duryodhana.
Duryodhana become enraged on hearing the words of Krsna. Bhisma said to him, “Krsna has spoken as a friend whishing peace; listen to his words my dear son, and do not follow the lead of anger.” But Duyodhana did not heed Bhisma advice. (p. 106).
He loves his family so much and tries his best to prevent the destruction of
his family. He talks harsh way toward Karna in order to prevent Karna become
closer to Kauravas and because he does not want to see Pandavas kill their own
brother. He wants Karna reunite with his family, Pandavas, therefore Karna can
live happily with his true mother.
I tell you in all truth that I bear you no malice, but used harsh words against you only to curb you impetuosity. I know your prowess in battle, your devotion to Brahmanas, your bravery, and your great capacity for charity. Among men there is none to rival you, and indeed you resemble an immortal. I spoke to you harshly only in the hope of avoiding internal dissensions. You know the Pandavas are your brothers. If you desire to do what is agreeable to me, then be reconciled to them. (p.141).
Bhisma’s will to unite his family in peace continue even in his fall and his
body lying pierced with thousand of arrows, Bhisma is still trying to seduce
Duryodhana to make peace with Pandavas and let them have their rights.
among the rules of the earth.” But Duryodhana was deaf even to this last appeal of Bhisma. (p. 140).
His wish to make peace between Pandavas and Kauravas is pure. He does
not want his family destroyed and killing each other. Though he knows he cannot
prevent this war because this war is fated by Gods, he keeps trying to make peace
between his family the the Kauravas and the Pandavas and for the live of his
people and country.
5. Responsible
No matter how great Bhisma’s attempt to unite his family, the descendent
of Dhrtarastra and Pandu are still fighting for the crown of Hastinapura that
caused The Bharatayudha war between the Kuravas and the Pandavas. In this
condition, once again Bhisma faced in a difficult choice, to become the head of
Kauravas army in order to maintain his loyalty toward Hastinapura kingdom,
although he knows that Kauravas have evil nature by taking Hastinapura crown
with wrong way through cheat and dishonest gamble dice.
The Bharatayudha war actually begins when there is crown right trade
between Dhrtarastra and Pandu, because Dhrtarastra is born blind, therefore when
Vyasa resigns from Hastinapura’s crown, Pandu is the one that crowned become
king of Hastinapura. Pandu have five sons, Pandavas, which named Yudhisthira,
Bhima, Arjuna, Nakula and Sahadeva. While Dhrtarastra have one hundred sons
When Pandu died, his children (Pandavas) are still young, therefore
Dhrtarastra becomes king of Hastinapura replaces Pandu descendent (Pandavas)
temporary. This is the cause of the conflict between the Kauravas and Pandavas.
The Kauravas feel that they have better right for the Hastinapura kingdom,
because the one that become king is their father, and he is older than Pandu. The
Pandavas also feel that they have better right for Hastinapura kingdom, because
they are the descendent of Pandu who was crowned as king of Hastinapura by
their grandfather Vyasa. Here Bhisma acts as the only true descendent of
Hastinapura tested in Bharatayudha War in order to maintain Hastinapura
kingdom.
His responsibility toward family, country and his vow is seen when
Sikhandi is born, Bhisma already knows that the child will be the cause of his
death in the future. He does not want to fight Sikhandi, which is the reincarnation
of Amba because he feels responsible for Amba’s suffering even though it is not
entirely his own fault.
Bhisma concluded, “Thus it happened that the eldest daughter of king Kasi, known by the name of Amba, was born in the family of Drupada as Sikhandi. I know these facts about the birth of Sikhandi, and hence I will not slay him in any battle, even though he advances weapon in hand.” (p.120).
His responsibility toward family, country and his vow, have made
him sacrifice himself and give up all his rights, personal interests and even his
6. Religious
One of Bhisma’s religiousness is seen when the fight between Bhisma and
Parasurama reach its peak, Bhisma wants to end this fight and takes his ultimate
weapon. When he tries to summon his weapon, the gods prevent him to use it in
order to prevent a further damage to the nature. As a religious person, Bhisma
obeys gods’ words.
“When all creatures, as well as the gods, the asuras, and the raksasa, began to utter exclamations of woe, I thought, ‘This is the time,’ and contemplated shooting my cherished weapon Prasvapa, according to the words of command of the Brahmanas. I also remembered the spells for using that weapon. A mighty din of tumultuous voices then arose in the sky saying, ‘O Bhisma, do not release the Prasvapa weapon.’ Thereupon I withdrew it, and let the Brahmana weapon blaze forth according the scriptures. Seeing that the Prasvapa weapon was withdrawn, Parasurama was greatly exited and said, ‘Fool that I am, I am vanquished by Bhisma. (p. 118).
His religiousness can also be seen when he faces Krsna in the battle field.
Krsna approaches him with eagerness and killing passion. He does not fear instead
he feels very happy. Bhisma already knows that Krsna is the incarnation of Visnu,
therefore for him it is a blessing to end his life in the hands of this god.
Beholding that foremost of men, the devine Krsna, advancing against him armed with the cakra, Bhisma fearlessly said, “Come, O Lord, the universe is your abode! I bow to you, who armed with mace, sword, and bow! O Lord of the universe, who is refuge of all creatures in this battle, throws me down from this car! Slain here by you, O Krsna, great will be my good fortune both in this world and the next! Great is the honour you shoe me, O lord! My fame will be celebrated in the three worlds!” (p. 128).
From the text above we can see that Bhisma is a religious person. He
7. Noble and Holy
Bhisma is also a character with big heart and holy. This is seen when he
proposes the daughter of the fisherman for his father. After knowing the cause of
his father’s uneasiness, Bhisma hurries to meet the fisherman’s family. After
hearing the fisherman’s demand, immediately he makes a vow that harms himself.
The truthful Devavrata, knowing what was in the fisherman’s mind and anxious to do good to his father, then said, “O chief of the fishermen, listen to the vow I now take for the sake of my father before all these chiefs. O chief, I gave up my right to the throne only a few moments ago. I shall now settle the question that has arisen in respect of my issue. O fisherman, from this day I adopt the vow of celibacy. Even if I am without issue, I shall still attain the everlasting regions.”(p.10)
He is very loyal to his vow, father (family), and his country. He keeps his
vow firmly without any intention, pure and not regretting on what he has done
(his vow). His pure love to his father and the will to sacrifice himself touch the
Gods, who named him as Bhisma which means a holy and wise man. From the
sky all the gods and goddesses praise him and call him Bhisma, the one who has
said a very heavy vow and will truly do it, is a holy and wise man. His willing to
sacrifice himself reflects his nobleness.
His devotion willing to sacrifice that shown by Bhisma for his father by
taking vow of celibacy, make his father Santanu give him a gift of being able to
choose his own death time from his father, reflects his nobleness. He chooses an
impossible time to die, when the sun drawn to the east but because of his holiness
and nobleness, the gods grant his wish.