Morality: The Hindu View, by S.K. Balasubramanian
Ideally morality should be looked upon as the mechanism by which societies tackle existential constraints and limitations to promote creativity for social evolution and avoid destructive tendencies arising from narrow self-definition. This view would seem to restrict morality to secular or worldly life.
Hinduism takes a broad view of secular (loukika in Sanskrit) human activity. Creativity and social evolution are the goals that are collectively known as Dharma.
The Gita would also appear to support the view that morality applies to secular life. Anishtam, ishtam, mishram cha trividham karmana phalam; Bhavaty-atyaaginaam pretya na tu sannyasinaam kwachit. “Desirable, undesirable and mixed effects are the three fold results of actions that accrue on death to those who had not renounced but not to Sannyaasins.” (XVIII, 12) A Sannyaasi is free of the cause effect relationship after death. The emphasis has to be on the words “after death.”
In worldly life even a Sannyasi cannot escape the Newton’s third law pertaining to cause and effect or action and reaction. But he is not affected in the life after death. Ishopanishad supports the above sentiment. (9-11)
“Those who practice avidya enter into blinding darkness; worse is the darkness for those that practice Vidya.” (9)
The key words are avidya and vidya. These are traditionally translated as rituals or ignorance and meditation or spiritual search respectively. I prefer to describe avidya as knowledge of a lower order or material knowledge. Science would come under this head since it does not attach importance to ‘values.’ This shloka implies that either of the two approaches to the exclusion of the other is disastrous.
“The wise ones say that the two procedures produce different results” (10)
The Upanishad recommends a combination of the two.
“He who knows both forms of knowledge lives the secular life with the help of avidya and understands the Eternal with the help of vidya.” (11)
It is necessary to emphasize that Hinduism doest not advocate amorality or indifference to morality in day-to-day life. Though it appears to be ambivalent in a statement of Taittiriya Upanishad (II, 9), it is not so. It is just non-judgmental or above any arbitrary choice or enforcement. Spirituality is above considerations of morality though an immoral person may not attain any level of spiritual awareness. “The mind and words (existential awareness) are echoed back without realizing the blissful level. One who understands Brahman as Bliss sheds all ‘fears.’ (He is free of all limiting existential loci known as manias, phobias and fears.) He is not tormented by the thought, ‘why have I not done good or why have I committed a sin.’ He is relieved of all such considerations.” Morality strictly applies to the existential order.
The Hindu view of morality is guided by the consideration that the Divine Order should liberate the human mind. The Demonic aspect enslaves the human mind. The Gita says, Deivee sampat vimokshaaya; nibandaaya-aasuri mata. “The divine order liberates while the demonic enslaves. (XVI, 5,i.) This is why the Hindu view of morality is more of an advisory and less of a commandment. It is also non-denominational.
The above Upanishad (I, 11) defines morality in non-denominational terms. It says, “Stay committed to objective truth; remain creative (follow dharma); do not neglect the study of scriptures; pay the due tuition fee to the teacher; do not neglect to raise a family.” Then the proscriptions follow, “Do not neglect objective truth; do not neglect the virtuous path (dharma); do not neglect your welfare; do not neglect the study of the scriptures etc.” “Treat your mother as divine; treat your father as divine; treat the teacher as divine; treat the guest as divine. Behave only in a blameless manner; do not act otherwise; practice your vocation (in which your are naturally endowed with skills), not others; in case of doubt consult and follow well-versed, respected and incorruptible seniors (Brahmanas) who are committed to dharma or social progress.”
In essence the Hindu moral code is more an advisory than a commandment. Creativity and liberation from existential loci are the aims of life. Wholesome happiness is preferred to mindless pleasure. In the process deviations and infractions were tolerated though not always accepted.
The Judeo-Christian-Islamic religions look upon morality as commandments. Their definitions are narrow and coercive. The crisis in Islam is essentially a crisis created by its binding definitions of morality taken over from the Mosaic commandments. Society got frozen in an unproductive mould.
Jewish extremism mellowed after the Temple was destroyed twice. Christianity faced its moment of truth in the French Revolution and Islam is facing its crisis in the current generation.
The author, Dr. S.K. Balasubramanian, completed his Ph.D. from IIS Bangalore. He went to business in Pune manufacturing fine chemicals. You can contact him at smanian@sancharnet.in.
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February 1st, 2009 14:46
This site on Islam is a brief illustrated guide for non-Muslims who’d like to understand Islam, Muslims (Moslems), and the Quran (Koran).
http://www.islam-guide.com/ . Another site which might be of interest to you is http://www.islamalways.com . I ask ALLAH to let all of us live in peace and harmony. Thanks to you and to all readers.
February 11th, 2009 18:17
Amazing! Its so true….. esp “Hindu moral code is more an advisory than a commandment”
February 15th, 2009 20:36
Hindu dharma is a Karma orientated religion, a faith based on four purposes of life namely, kamma, artha, dharma and moksha.
Value recognised by the ancient scriptures of the Vedas and Upanishads, Gita and puranas, speak of freedom from the attachment and desire.
Therefore, Sanatana dharma Vedic wisdom do not command, or stipulate strict laws of coduct according to the code of conduct in its strictest sense. However, the Gita, and the various dharma scriptures of the Sanatana dharma, in the main, the four VEDAS, detail the nature of the humankind as it should be per balanced harmony - one without a sin. There after, when human engange in the ego and mind, the selfishness of the individual ego increases and the selfishness causes imbalance in the blissful state. There are many ways to look at imbalance, as various imbalances bring about firstly worries, secondly anxiety, thirdly fear, fourthly insecurity, fifthly unrestfulness, sixthly friction between our own kind, sixtly diseases, pollution, corruption, filth, exccess of lust, desires, greed, anger and hatred, increase in indulgence and increase in basically excessive desires, selfishness, and absence or reduction of righteousness, humbleness, and servitude. Dharma imply cosmic ordering or ordain of the natural laws of karma, according to the scope of cosmic harmony and cosmic dance of satt-karma, satt-sauchna, satt-dharma, and satt-yam. Truthfulness and divinity are the pivot of morality therefore that evolve a human spirit beyond the parameters of life and death into the circumference of eternal freedom mode.
Here: We are constantly recalling to the VedicGods, to work in partnership, in togetherness with the human world, to reach such a state of liberation.
Having a life of austere spirituality means to live for the “jivan-muktee”, for the goal of finally becoming liberated from the cycles of mortal human life.
Bhagavad Gita has much to offer in this perspective - the essence of morality, karma and righteousness of way of life.
Our shastras focus on the doctrine of KARMA, KARMA-YOGA, and our morality entails fulfilling one’s DUTY, obligations, and releasing one’s soul from the infrastructure of MAYA [the falsity of transient mortal human-life], the MOHA [falsity of control over non-permanent things]; and SAMSAHRA [the wheel of desire].
DUTY is performed in dedication, devotion, servitude, selflessness, and for the welfare of humanity, for the goodness of family and society and not for the selfishness, greed of the selfish fame, and for the personal ego.
Gita speaks elaborately upon INTENTION, INTEGRITY AND DIVINITY. These three are of paramount significance to understanding the divine SELF- SOUL.
Universal religion of the soul is a democratic way of respecting all walks of life, with self-respect and integrity.
Our quasi spiritualism speak of wealth, health and happiness. Every part that we take is only a third share and therefore, as humankind, our wealth must be distributed and apportioned in accordance with the laws of nature to nurture the less fortunate,to give oblation to the spirit world, to remind ourselves of the mortality of death and to prepare ourselves for the MOKSHA.
It is rare one attains MOKSHA.Salvation is the goal of every hindu therefore.Our spiritual evolution must be based upon traditions and culture, roots of ancestral divinity and familyhood, personal integrity and self-respect; one’s true divine intentions and divine sacrifices; allowing flourishing of cultural enrichment by engaging in the colourful ceremonial rites and rituals of togegetherness.
“Vachas” speech is of utmost energy and speech must not be uttered so that our spoken words become our masters and represent us in situations of paradoxes, conflict and confrontation. In hinduism, by remaining silent to slander, we are not cowards but we contemplate upon the process of life after life and contemplate deeper upon the SOUL - the very BRAHMAN GOD. In divine contemplation, one may remain to become alone, and in aloneness, one may remain to become silent and aloof from the society because one does not wish to participate in the corrupted politics. Morality in Hinduism reflects upon the SOUL DIVINE, THE VIRTUE OF sweet departure from the earth, and the virtue of becoming free from the desires.
For one who constantly practices YOGA, constantly recites mantra-manjaree, constantly and consistently contemplates, regulates life style so that one lives for the sake of realising one’s own soul divine is a true devotee of the GOD and such a divine true devotee is very dear to GOD.
We Hindus believe that GOD IS MAA - MOTHER in compassionate GRACE, A GURU OR A TEACHER in guidance towards MOKSHA [LIKE SHIVA]; AND COMPANION HOLDING OUR HANDS IN TOGETHERNESS [LIKE KRUSHNA].
Through the love of DIVINE GRACE, we journey towards moksha - salvation and release our lower selves our lower nature of the ego and mind.
Conclusion:
Morality incorporates and includes:
1. Ahimsa: Nonviolence i.e. not giving pain to anyone through speech, deed and mind
2. Satya : Always Speak Truth
3. Asteya: Altruism i..e. not to get attracted by the wealth of others
4. Aparigraha : Avoid unnecessary collection of luxuries or attachment to collections
5. Brahmacharya: Follow natural discipline of the body, mind and senses
6. Sauch - cleanliness of the body, mind and soul
7. Santosh : Contentment in every aspect of life
8. Tap: To bear all pains and hurts bravely and be unaffected by them,
9. Swadhayay : Self-learning or self-realization
10. Samarpan: Surrender to Supreme or Creator
Hinduism which is also called Sanatan (Eternal) Religion considers these 10 principles as universal. Yoga which means Union of Self with the Supreme is now universally accepted by people to live a healthy and happy life by people of all religions. It is also evident that prayer to any specific God is not covered as one of the principles of Yoga though it is not prohibited. Most of these principles are also mentioned in other religions too in different forms.
Namaskaram Prannamm: Hari Aum Tat Sat
AUM SHANTIH SHANTIH SHANTIH
JYOTIKAR PATTNI @www.hanss.co.uk
February 16th, 2009 03:41
A few days back I had posted an article on Morality- the Hindu view. It contained the following statements:
“In essence the Hindu moral code is more an advisory than a commandment. Creativity and liberation from existential loci are the aims of life. Wholesome happiness is preferred to mindless pleasure. In the process deviations and infractions were tolerated though not always accepted.
The Judeo-Christian-Islamic religions look upon morality as commandments. Their definitions are narrow and coercive. The crisis in Islam is essentially a crisis created by its binding definitions of morality taken over from the Mosaic commandments. Society got frozen in an unproductive mould.
Jewish extremism mellowed after the Temple was destroyed twice. Christianity faced its moment of truth in the French Revolution and Islam is facing its crisis in the current generation.”
Added now: Islam is in fact facing the folly of its foundatin.
The “Paladin girl- (says) I have chosen to embrace Hinduism” She explains why she did so: “I find that Hinduism is a great fit for me too because as a person on a different message board said, “Hinduism has no rules, only guidelines.” That’s not an exact quote but it is close enough. So I can still do what I want to do without worrying about going to Hell or anything. And that’s another thing, Hinduism condemns no one but I think it pretty much guarantees that everyone will achieve moksa or liberation from samsara which is the ultimate goal of all mankind. Moksa is the release of the soul from
the cycle of reincarnation.”
In essence this is what I said. She had chosen well and wisely.
Skb.
February 16th, 2009 09:51
Whilst I am NOT in a position in my capacity to judge any faith or the resultant factor for world in crises, as you have, in your paragraph; I would only pay attention to what is relevantly a Hindu perspective on Morality without prejudices of judging other faiths. It stops there. My purpose of putting the comment elaborates the correct position of Hindu Dharma. It stops there.My duty has been performed because I have merely rectified your written article or even clarified the crux of it. It is not about who said what.
Namaskaram Prannamm
Jaya Shree Krushna
Hari Aum Tat Sat.