The entire creation is governed by dharma and the Vedas, believed to be the very breath of the Supreme Brahman. The Lord abides by the truth of the Vedas and upholds the dharma they embody. His incarnations and His leela Vibhuti is merely for this purpose, pointed out Sri Kesava Dikshitar in a discourse.
The Itihasas and the Puranas show that dharma is endangered time and again when people tread the path of adharma. Desire for power, wealth, or kingdoms, and anger when one’s desires are thwarted are the chief reasons for swerving from righteousness and duty. There are many instances in the Mahabharata where dharma and its practices are analysed and debated.
During the period of exile, there are times when Bheema, Arjuna and Draupadi feel angry and impatient. Bheema would often question the value of virtue, since despite abiding by dharma they have been forced to face much misery. He would argue with Yudhishtira that use of force is necessary in their case to regain the kingdom. Draupadi too would often appeal to Yudhishtira to wreak vengeance on the Kauravas. But Yudhishtira would advise caution and patience.
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The law of dharma is subtle and difficult to comprehend and cannot be made explicit downright, though it is intuitively felt within by each one in some way or other. It depends on many factors such as moral merit, conduct, goodwill, justice, context and milieu. Moreover, individual dharma is allied with that of the family, society, etc, in which one is placed. The ties cannot be broken or untied by human effort. Only by the grace of the Almighty, can one hope to get release from the innumerable ties that bind.
Whether it is joy or sorrow, virtuous living by doing one’s duty is the best course of action.