Compassion as the crowning principle of morality

The greatness of the ethical conceptions of Caraka lies in the fact that it is dedicated to the well-being of the fellow beings and the world at large. Caraka dictates to act according to what one's inner conscience says right (manḥpūtaṃ samācaret). Perhaps, it may be argued that, Āyurveda is ultimately a healing science which is primarily concerned with human happiness in the objective world and so naturally be socio-centric. But beyond our expectations it surpasses the limits of social responsibilities and obligations to reach the heights of universal love and compassion for all. The Ṛṣis were actually incarnates of love and compassion. Caraka, at the opening part itself, affirms that the science is the most sacred among the Vedas because it is beneficial to mankind in this world and the world beyond. He declares that positive health stands at the very root of accomplishing the four ends of man: dharma, artha, kāma and mokṣa.^[1] Diseases are the destroyers of health. So the great loving sage, grasping everything, engaged in prescribing the Āyurveda to his disciples out of compassion for all beings.^[2] Again, it is also said that the disciples, after acquiring accomplishment, understanding, patience, fame, forbearance, and pity for the good of all creatures, should dedicate themselves to the well being of all.^[3] Finally, Caraka says that scriptures are intended to bring about happiness to the whole world (lokānugrahapravṛttaḥ śāstravādaḥ).^[4] In the moral prescriptions also he repeatedly insists upon compassion and non injury.

The modern conception of ethical man in Albert Swhweitzer is more or less the same. He says that man must stress not only men's relations with his own species but also must learn to establish an ever-living contact with all other cereatures.^[5] The novelty of the humanism envisaged in Caraka is not only because it is spun by compassion and love, which may be said as quite natural to any curative science and other systems of thought and religion, but also because it has a sound spiritualistic metaphysical basis. The depth as well as significance of this metaphysical basis is an automatic offspring from the realization of the micro-macro relationship between man and the universe as was outlined formerly. He whose self is integrated and harmonized by such a vision of oneness or equality in life with all sentient creatures on the moral plane experiences a profound joy and absolute compassion.

So, if we look at the whole picture, the ethical conceptions of Caraka have got its own brevity, elegance, serenity, reasonableness, and catholicity. The moral conceptions of Caraka are not merely a repository of prudence. Caraka harmonizes the two types of standards (both social and personal) mentioned above which, being of opposite nature, should have drifted apart.

The institution of morality has for its basic concern the regulation of man's lower inclinations and the promotion of the higher ones in realization of his aspiration as a man. It is in such a concern that the transition of “is” to “ought” is involved. Not only is the conduct to other members of the society emphasized, but his behaviour to himself is stressed with equal importance. Purification of mind and control of sense organs and subordination of lower impulses to the higher ones through a proper understanding of his inner nature and through the observance of some practical discipline which are indispensable for the attainment of higher values of life are repeatedly reminded of.

Even though Caraka gives lengthy moral prescriptions, he does not consider ethics as a mere study of morals. On the contrary, it is the acknowledgement of human responsibility to the sentient beings of the world. Caraka’s ethical system conceives man as an all comprehensive concept. Man is not considered as a limited being. On the contrary, he is regarded as the universal link between all humans and non-human animals. His ethical system is allied to the affirmation of both man and the world as natural. It combines in it both the “world view” and “life view”.

Footnotes and references:

[1]:

Ibid., I. 15-17.

[2]:

atha maitrīparaḥ puṇyamāyurvedaṃ punarvasuḥ śiṣyebyo dattavān ṣaḍbhyaḥ sarvabhutānukaṃpayā, Ibid., 30.

[3]:

Ibid., 39-40.

[4]:

CS, Su, XI. 27.

[5]:

Albert Sheweitzer was a contemperory altruist of the West, who decided to make his life fit his thoughts. He preached a humanistic philosophy of “reverence for life and respect for individual”. He believes that desire is the cause of sufferings. EWU, p.162-63