2. An analysis of Indian ethics in general reveals certain features

1. Ancient Indian ethics originated in the Vedas and developed through the Upanisads, the Gita, the Mahabharata and the Ramayana and the final form was presented in Dharma-Shastras particularly that of Manu and Yajnavalkya. The Mahabharata and the Ramayana are the two most cherished works of popular Hinduism. Raghavan has commented, “There is hardly a Hindu who has not heard the stories and teachings of these epics from childhood, imbibing them as it were with his mother’s milk”.^[1]

2. Ancient Indian ethics was four-legged, a solid and stable basis for individual and society. This is explicit in the fourfold classification of varnas, ashramas and purusharthas.

3. Ancient Indian ethics was integral. It was dwelt on integral metaphysics, integral epistemology integral psychology and integral axiology. Metaphysics, epistemology, psychology and axiology were intimately connected. The concept of rta, brahman, atman and sachchidananda provided the metaphysical basis. The varna system provided the sociological basis while the ashrama system provided the psychological basis to ancient Indian ethics. The fourfold purushartha provided the axiological basis to the individual, society and social institutions.

4. Dharma the central principle-dharma was the central principle in ancient principle in ancient ethics. It was all pervading guiding principle to the shades of people in all walks of life. Thus we find detailed discussion concerning varna dharma, ashrama dharma, sadharana dharma, raja dharma, swadharma, naimttika dharma and even apad dharma. Dharma is not only duty; it is fulfillment of swabhava or nature. This naturally results in bliss.It is based on the principle of harmony, reciprocity, mutuality, essentiality, and spirituality. Spirituality in Indian philosophy does not negate but fulfils the demands of body, mind and vital, the material, the psychological and the vital social needs. Thus dharma is an individual, social and cosmic principle. In individual it is proportionality, in society social justice and harmony in cosmos.

5. Social stratification in Indian social ethics is based on inherent human nature and individual difference. There is hardly any conflict in self fulfillment and social fulfillment, inherent nature and social duty, capacity and responsibility. Varnas system was based on the principles that one should follow only the vocation for which he is inherently capable, that which nature has endowed to him. This shows dignity of labour. Nothing is high and low in vocation. Inherent nature is the divine mandate to follow that path for which one is made. Social privileges and social obligations themselves flow from the nature or divine ordained capacities and abilities. In society privileges go with responsibilities. All the varnas are inter-dependent. The criteria of swadharma were the innate tendencies, abilities, capacities, time and clime.

6. Ancient Indian ethics prescribed rules of conduct in great details in social institutions not leaving much scope for individual variations and personal thinking. They advocated system everywhere. They insisted upon conformity and allowed little room for creativity and deviation.

Footnotes and references:

[1]:

Raghavan.V: “Introduction to Hindu Scriptures”, The Religion of the Hindus, ed.K.W Morgan,p-271).