“कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते संगोऽस्त्वकर्मणि॥”
“You have the
right to perform your actions, but you are not
entitled to the fruits of the actions/ Do not let the fruit be the purpose of
your actions, and therefore you won’t be attached to not doing your duty//” –The Shrimadbhagavad-Gita [2:47]
India’s contribution to the
treasures of philosophy of life is the utmost, unprecedented and the highest.
It is unique and incomparable in almost all branches of philosophy
–socio-religious and cultural in particular, and it is accepted by all around
the world.
Indian philosophy [Bharatiya Darshan] as a whole relies on
a direct vision through the search of truth [Satya] with reasoning. It is, in fact, self-evident from the
meaning of Sanskrit word Darshan. Darshan signifies for direct vision.
Direct vision and reasoning are, thus, the two fundamentals of Indian
philosophy.
Further, these are the foremost
principles of Indian philosophy:
1.
Unveiling
mysteries of life with a broad perspective, search for truth;
2.
Recognizing
Ahimsa [non-violence] as the supreme
human value and making forbearance and tolerance, two of the most basic tenets
of all human actions. This paves the way to create an atmosphere surcharged
with harmony, which is a pre-requisite for co-operation among fellow-beings;
3.
Approving
the Law of Change, which is eternal;
and
4.
Accepting
the reality of Universal Unity.
The Vedic-Hindu view and thinking are the spirits on which Indian
philosophy is founded. The Vedic-Hindu
way of life has affected it the most, while Jainism, Buddhism, and Sikhism etc.
also branch from Indian philosophy. Moreover, due to its universal appeal the Vedic-Hindu view has influenced in one
way or the other, more or less, all philosophies emerged or developed for
thousands of years all over the world.
The Vedas are undoubtedly the chief sources of the Vedic-Hindu view. In them Brahman
–Paramatman [Absolute Atman], Parameshwara, Ishwara or Bhagawan is the Supreme Authority. He is the all pervading [Sarvavyapaka], the symbolic of Universal
Unity [Sarvabhaumik Ekata].
Everything –movable and immovable is within His control. He is the Creator, the
Keeper and the Liberator.
Besides the Vedas, the Upanishads,
the Puranas, the Smrities, and the Shrimadbhagavad-Gita
are the other chief treatises or the text of the Vedic-Hindu view, or the Hinduism. The Upanishads are known as the Vedanta
–the end of the Veda.
Thus, they are an indivisible
part of the Vedas; also, the prime
basis of the Vedic metaphysics. As
the fundamental source of the Vedic-Hindu
view, the Upanishads also guide man
for acquiring knowledge of the Ultimate
Reality [Brahman-Jnana] and lead
him to the pathway to salvation. The Upanishads
deal with knowledge to make the life worthy and meaningful.
In this process of making the
life meaningful, morality [Naitikta]
emerges as a vital element in the Vedic
treatises, like the Vedas, the Upanishads, the Smritis, and the Gita in
particular. For leading life aptly, for its development in right direction and
making it worthy, morality surfaces in them exclusively. How can it be
achieved? Prior to discuss and analyze this, it will not be less important to
know the meaning of morality and the basic spirit in its root.
An adjective of the word moral, Naitik in Indian terms, could be
generally defined first by viewing difference between the two, right and wrong,
and then in selecting the right. Further, morality is not just imaginary,
theoretical, or merely a subject of thought; it is, rather, an active state and
essentially connected to human behaviour. Therefore, after selecting the right,
it is necessary to step forward making the right an axis of our daily life.
Human behaviour, which, undoubtedly, plays the vital role in the making of
one’s individual character, in developing man’s personality, is necessarily
attached to morality. It is for this reason, i.e., due to the association of
righteous act with morality, ethics become synonymous with morality.
Both, morality and ethics appear together to pave the way in developing values,
which accord identity and worth to individuals as well as the society
concerned.
The Indian viewpoint has
developed entirely according to the above-mentioned brief explanation of
morality. And, as has been said already, the Vedic-Hindu view has played the vital role in its development. In
this regard, the Vedic treatises have
contributed significantly and unprecedentedly by making it exclusive.
Intense longing for unity among
all, and purity and prosperity of all as manifested in the Ninth Mantra of the First Sukta and the Seventh Mantra
of the Second Sukta of the First Mandala of the Rigveda respectively reveal the unique presence of morality there
[in the Rigveda] and its significance
in man’s life. It is just an example. The role and contribution of morality in
man’s life become apparent time and again in the Rigveda itself.
Truth is the first principle of
morality. Therefore, in the Rigveda [10:85.1]
it appears:
“Satyenottabhitaa Bhoomih –Truth is the base
that bears the Earth.”
Sin, in any form, breaches the
principle of morality. Therefore, it also emerges in the form of a prayer in
the Rigveda [6:74.3] that life be
completely free from sins:
“Somarudraa Yuvametaanyasme Vishwaa Tanooshu
Bheshajaani Dhattam/
Ava Syatam Munchatam Yanno Asti
Tanooshu Baddham Kritameno Asmat//”
[“Provide, O Soma-Rudra, for our
bodies all needful medicines to heal and cure us. Set free and draw away the
sin committed which we still have inherent in our persons.”]
Likewise, in the Yajurveda and the Samaveda, morality repeatedly emerged as the concrete basis of
human development and large scaled welfare, also as the best means of making
life meaningful.
The Atharvaveda –the fourth and the last of the Vedas is one of the best treatises imparting knowledge of morality.
All those who have understanding of the Vedic-Hindu
view of life [Hindu Jeevandrishti],
they know it well how it dominates in the Atharvaveda.
Like the Rigveda, truth [Satya], along with kindness and peace
emerges as the basis of morality in the Atharvaveda
[4:29.1]:
“Manve Vaam Mitraavarunaavritaavridhau
Sachetasau Druhvano yau Nudethe/
Pra Satyaavaanamavatho Bhareshu
Tau No Munchatamamhasah//”
[“I reverence you, O Mitra and
Varuna, increasers of right; who, accordant, thrust away the malicious; who
favour the truthful one in conflicts; do ye free us from distress.”]
A burning desire for complete
freedom from ill will, or pollution and sin as appears in the Atharvaveda [7:65: 1-3] also
categorically reveals the best principle of morality and its importance in
man’s life:
“Prateecheenaphalo Hi
Tvamapaamaarga Rurohitha/
Sarvaan Machchhapathaam Adhi
Vareeyo Yaavayaa Itah//
Yad Dushkritam Yachchhamalam Yad
Vaa Cherima Paapayaa/
Tvayaa Tad
Vishwatomukhaapaamaargaapa Mrijmahe//
Shyaavadataa Kunakhinaa Vandena
Yat Sahaasima/
Apaamaarga Tvayaa Vayam Sarvam
Tadapa Mrijmahe//”
[“What is ill done, what
pollution, or what we have practiced evilly —by thee, O always-facing
off-wiper, we wipe that off;
“If we have been together with
one dark-toothed, ill-nailed, mutilated, by thee, O off wiper, we wipe off all
that.”]
Further, morality, along with its significance in life, continuously
surfaces in the Smritis –scriptures
codified component of Vedic-Hindu
Law, and the Puranas –Vedic-Hindu texts eulogizing
various deities, also notably consisting of narratives of the history of the
universe from creation to destruction.
The Upanishads, and the Shrimadbhagavad-Gita,
however, present the best and a wonderful concept of morality, which, in fact,
makes the entire Indian view of morality distinct, exclusive and coveted.
The Upanishads are, besides being the most important Vedic-Hindu treatises, the best
illuminators of the Vedas. As
mentioned already, they guide man for carrying out practices as per the
direction of the Vedas. For this,
they have left deep impression on other Indian schools of thoughts including
Buddhism, and many philosophies around the world. Most particularly, the manner
in which morality emerges in the Upanishads
makes it exceptional.
This exception pertaining to morality could be well viewed particularly
in two ways. The first of these two relates to the association of morality with duty, along with accepting truth
as its fundamental source, and the second one is its connectivity to values [Mulya]. Duty is taken as the human Dharma [Manav-Dharma] here, which has still not an appropriate word in the Western languages elucidating its proper
meaning, while in the Indian viewpoint it is to adopt, “Dharmo Dhaarayate Prajah.”
Those who study the Upanishads, or have familiarity with
them, they are aware that many characters emerge during the debate between the
two –teachers and students. They may also know it well that characters like
Nachiketa and Somyapriya particularly in the Kathopanishad and the Mundakopanishad
respectively appear there, and they are seen sitting near their teachers. What
do they get as knowledge from their respective teacher? If to mention in brief,
it is to indulge in righteous acts, taking this course as one’s prime duty.
Never to be indifferent to values as they play a vital role in making the acts
as righteous. This is the pathway to follow morality, also making life
meaningful.
One example from the Kathopanishad [1:2:10]:
“Jaanaamya
Shevadhirityanityam Na Hya Dhruvaih Praapyate Hi Dhruvam Tat/
Tato Mayaa Nachiketashchitogniranityairdrvyaih
Praaptavaanasmi Nityam//”
Meaning thereby:
“I know that the process of the Karma-Phala is not eternal;
it is indeed diminishing. One cannot attain the eternal by the non-eternal
means. That is why; I have taken the other pathway –a pathway that is full of
knowledge [and based on values] so that getting myself free from those means
which are not eternal, I can achieve the goal only through righteous acts.”
Similarly another from the Mundakopanishad [3:1:5]:
“Satyena Labhyastapasaa Hyesha Aatmaa Samyag-Jnaanena
Brahmacharyena Nityam/
Antah Shariire Jyotirmayo Hi Shubhro Yam Pashyanti Yatayah
Kshiinadoshaah//”
Meaning thereby:
“Truth, penance, right knowledge and celibacy are the eternal
means. Only an evil free pure aptitude can lead one to realize and recognize
what is enlightened [in the body].”
The Shrimadbhagavad-Gita,
another most important and holiest treatise is also the source of Indian
philosophy in general and the basis of the Vedic-Hindu
view of life in particular. The Gita
conveys the great message of Nishkamakarmayoga
[–the
Yoga of selfless action –an ideal
pathway to realize the truth and stepping forward accordingly].
The Gita elucidates that the Karmayoga is the best means of making
life momentous; it is the highest form of morality. Not only this, the Gita calling for sacrifice, and making
sacrifice the fundamental of righteous act, or the ally of morality, makes the
whole Vedic-Hindu concept of morality
unique and distinct. An example from the Gita
[3:14-5]:
"All beings are evolved from food, production of food is
dependent on rain, rain ensues from Yajna [sacrifice] and sacrifice is rooted in action. Know that good action has its
origin in the Vedas and the Vedas proceed from the Indestructible God, hence
the All-pervading Infinite is always present in the sacrifice."
Another
extraordinary feature of the Vedic-Hindu view of morality could be found in its emerging itself
as a predominant value in day-to-day human practices, and in staying within the
ambit of the eternal Law of Change.
Morality is, without compromising with the basic spirit in its root, a subject
of refinement as per the demand of time and space. The basic spirit in the root
of morality is, can be repeated, to lead one to the pathway to truth [Satya-सत्य]. Further, it is to pave the way to the rise and welfare of one and all
through the righteous acts. To quote from the Shrimadbhagavad-Gita about the
eternality and importance of the Law of Change in life:
“Change is the law of the
universe. What you think of as death, is indeed life. In one instance you can
be a millionaire, and in the other instance you can be steeped in poverty.
Yours and mine, big and small - erase these ideas from your mind. Then
everything is yours and you belong to everyone.”
The Vedic-Hindu view of morality, thus, due
to its having based on truth, emerges as an important one among all the
concepts pertaining to it. Further, due to its connectivity with duty and
making the spirit of sacrifice as the nucleus in actions, it becomes exclusive
and extraordinary.
The development
and continuity of Indian Culture in the making of which India’s philosophy,
especially the Vedic-Hindu view of life itself has
contributed the most could also be seen in this perspective. Accepting unity in
diversity, stepping forward to the pathway to development with large scaled
co-operation and co-ordination despite the natural presence of differences in
views and opinions, ways and methods of working, and for this making harmony
the necessary part of day-to-day practices, have for the last approximately
five thousand years the chief features of Indian culture reflecting the best
tenets of morality. The manner in which Indian culture during its long journey
of these five thousand years accorded protection to so many faiths and
traditions and equal opportunities to flourish features of other cultures of
the world, which came in contact with it from time-to-time that is the only
example in the entire history of the world. This extraordinary example is, to
repeat, the evidence of the presence of the highest quality of morality in
Indian culture imbued with sacrifice and tolerance.
Indian culture
is the foremost sign of identity of Indians –Bharatiyas; also, the yardstick of morality of Hindustan, in the
development of which without a doubt the contribution of the Vedic-Hindu view or the Hinduism remains
the vital.
No comments:
Post a Comment