2nd semester PAPER [: INDIAN ETHICS Unit 1 Historical Development of Indian Ethics: Concept of Rte and Dharma, Varna Vyauastha and Ashrama Vyavastha. Unit 2 Indian theory of values (purushartha). Unit 3- Ethics of Bhagwad Gita: Nishkamakarmayoga, Concept of Svadharma, Sthitpragya and Loksangraha. Unit 4 1. The doctrine of Karma, Punarjanma and Atma ki Amarta. 2. Ethical teachings of Buddhism, Jainism and Advaita Vedanta. Notes he historical development of Indian ethics is deeply rooted in the ancient texts and philosophical traditions of the Indian subcontinent. Concepts like Rta and Dharma, Varna Vyavastha, and Ashrama Vyavastha have played a crucial role in shaping the ethical framework of Indian society. Let's explore each of these concepts in detail: 1. Rta and Dharma: a. Rta: The concept of Rta (pronounced as "Rta") is one of the oldest ethical principles in ancient Indian thought, particularly in the Vedic period. Rta refers to the cosmic order, the natural law, or the underlying principle that governs the universe and ensures harmony and balance in the cosmos. It is the idea that there is an inherent moral order that regulates the workings of the world and that individuals should align their actions with this order. b. Dharma: Dharma is a complex and multifaceted concept in Indian ethics, found in Hindu, Buddhist, and Jain traditions. It can be understood as themoral and ethical duties and responsibilities that individuals must fulfill according to their roles and positions in society. Dharma varies based on one’s age, gender, caste, occupation, and social status. It also encompasses righteousness, morality, justice, and the principles that guide individuals to lead an ethical life. 1. Varna Vyavastha (The Caste System): The Varna Vyavastha, commonly known as the caste system, is a social stratification system that emerged in ancient India. It was initially conceived as a means to divide labor and allocate social roles based on individuals’ natural aptitudes and capabilities. a. Brahmins: The highest varna, comprising priests, scholars, and teachers, responsible for religious rituals, education, and spiritual guidance were the ones entitled to practice sacrifices. They held the top position in terms of spiritual order. They symbolized the link between the four varnas and the eternal entity. A Brahmin women can marry a Brahmin man. However, she was given enough freedom to marry a man of her choice. b. Kshatriyas: The second varna, consisting of warriors and rulers responsible for protecting society and maintaining law and order:they were considered the warrior class, i.e, their main task was to fight in the fields. They were responsible for protecting the other three varnas from foreign enemies. A Kshatriya was allowed to marry a woman of all varnas. A Brahman or Kshatriya woman was preferred, but a shudra woman was not barred from marrying a Kshatriya c. Vaishyas: The third varna, encompassing traders, merchants, and farmers, responsible for commerce, trade, and agriculture.they comprised traders, farmers, and other professionals, They worked closely with the administration to improve living conditions by venturing into profitable commercial opportunities. Women of this Varna shared the burden of work by supporting their husbands in cattle rearing, agriculture, and business. The vaishya women were provided with the freedom to marry a man from any varna However, marrying a shudra man was generally not practiced d. Shudras: The fourth varna, comprising laborers and artisans, who serve the other three varnas and perform manual tasks. The main task was to serve the upper threevarnas and perform menial jobs. They were barred from practicing any rituals. They were allowed to hear and memorize the Vedas, as mentioned in Atharva Veda. Some Shudras were allowed to work as farmers and traders. The Shudra women could marry a male from any varna. However, a Shudra male could marry a woman only from the Shudra varna Below these varnas were the individuals considered “outcastes" or “Dalits,” who were marginalized and often faced social discrimination. It is important to note that while the caste system has been a significant part of India's social history, it has also been widely criticized for perpetuating inequality and oppression. In modern times, efforts have been made to address these issues and promote social justice. 1. Ashrama Vyavastha (Stages of Life) The Ashrama Vyavastha refers to the traditional division of life into four stages, each with its set of duties and responsibilities: a. Brahmacharya: The stage of education and celibacy, during which an individual undergoes formal education and receives instruction from a guru. b. Grihastha: The stage of household life, during which one marries, raises a family, and fulfills their duties as a householder. c. Vanaprastha: The stage of retirement or semi-withdrawal from worldly responsibilities, where an individual prepares for renunciation and spiritual pursuits d. Sannyasa: The stage of renunciation, where an individual devotes their life to spiritual contemplation and detachment from worldly affairs The Ashrama Vyavastha provided a framework for individuals to progress through different life stages while fulfiling their duties and pursuing spiritual growth. These concepts of Rta and Dharma, Varna Vyavastha, and Ashrama Vyavastha have significantly shaped the ethical and social fabric of Indian society over millennia, andtheir influence can still be seen to varying degrees in contemporary India. However, it is, essential to recognize that society evolves, and ethical perspectives continue to adapt in response to changing times and contexts. In summary, the historical development of Indian ethics revolves around the concepts of Rta and Dharma, which emphasize cosmic harmony and moral duty. The Varna Vyavastha, or caste system, and the Ashrama Vyavastha, or stages of life, play significant roles in shaping the social and moral fabric of Indian society. However, it is essential to recognize that these systems have evolved over time and continue to be subjects of debate, reform, and reinterpretation in contemporary India. 2nd unit. The Purusharthas are the inherent values of the Universe: Artha (economic values), Kama (pleasure), Dharma (righteousness), and Moksha (liberation). The Purusharthas are the blueprint for human fulfillment. Working with them helps you create a satisfyingly balanced, meaningful life at the deepest and most holistic level. They offer a way for evaluating your life and making good decisions. Knowing your goals brings meaning to your spiritual practice. Purushatha means “for the purpose of the Self. Take a moment and ask yourself, ‘Am | managing my life in a way to support my spiritual growth?’ and ‘What do | really, really want at the level of my Soul? The original Vedic texts only suggested the three goals of Dharma, Artha, and Kama. In the later Upanishadic era, when people began to seek higher consciousness, the fourth goal of Moksha was added. Although the first three are somewhat interwoven, it is felt that the “right action” of Dharma is a necessary requirement for Artha to be meaningful and the abundance of Artha will be needed to support Kama, 1. Dharma.(Ethical Duty)Dharma means truth, the right way of living, and human behaviors considered necessary for the order of things in the world. On a grander scale, it refers to the cosmic law or rules that created the Universe from chaos.On an individual level, you can think of Dharma as your true purpose in life or the ethical basis on which you live your life. It is also: * Being conscious in your actions, words, and thoughts + Having compassion and sensitivity to the needs of others. * Being awake to the existence of the Divine within you. Ultimately, Dharma leads you to remember who you really are.Dharma also brings stability and order, a life that is lawful and harmonious, and the striving to do the right thing, to be virtuous, to be helpful to others, and to interact successfully with society. The great Indian text, The Bhagavad Gita says, "The greatest dereliction of Dharma is to desert the helpless in their time of need.” Vedanta tells us that you can discover your Dharma by studying sacred teachings from the examples of highly evolved people, reflecting on and following what satisfies your heart, and listening to your deepest inner feelings. 2. Artha (Material Prosperity) is the security of having the material comfort you need to live in the world with ease. While some people think that to be spiritual means to be poor, Artha is not about rejecting the world, but being content with the things you own. It’s to live skillfully in a world of material objects that exist for your benefit. Artha is one of the basic human dignities—to have enough assets to live on and care for your family, without hoarding or being greedy. Artha guides you to ask the question, “What do | see as truly valuable?” Needs vary from person to person. Artha includes everything in your environment that allows you to live a fulfilling life and also the means to achieve it. It includes knowledge, friendships, love, career, skills, good health, and prosperity. The Upanishads tell us, “There is no joy in smallness, joy is in the infinite.” Ultimately, Artha is the pursuit of activities and means necessary for a joyous and pleasurable life, Vedanta says that you should: * Discover a way so money runs after you and not vice versa. ‘© Do work that is compatible to your nature and capabilities.* Do work that serves society. * Do work you really love. © Trust in the infinite organizing power of the Universe. 3. Kama (Desire/Pleasure) The desire for pleasure is what drives human behavior. A life without pleasure and enjoyment is hollow and empty. Kama relates to this pleasure, which can be sensuality, but is also art, music, beauty, love, intimacy, affection, fellowship, and kindness—it’s what brings a sense of delight to your life. The right kinds of pleasure lead you toward your Dharma and help you fulfill it with passion, Kama is good and necessary when it exists to support Dharma and becomes part of the richness of life. However, excessive Kama can lead to overindulgence, addiction, sloth, greed, and lust. To successfully practice Kama, you must ask, “Are my pleasures aligned with my life's purpose?" The Upanishads tell us, “As is your desire so is your will, as is your will so is your deed, as is your deed so is your destiny and You are what your deep driving desire is." Vedanta warns us that Kama should be followed with thought, care, caution, and enthusiasm, and be free from worries and egotistical problems. Know and seek which pleasures are saturated with Divine Consciousness and are drenched in the ecstasies of the soul. Ultimately, the highest Kama is the longing for Oneness with the Divine. 4, Moksha(Spiritual Liberation) When you live your Dharma, fully supported by Artha and Kama, Moksha or the final liberation dawns Moksha is your true nature—it’s who you really are. It includes: Emancipation. Liberation, Freedom from the cycle of death and rebirth, Freedom from ignorance. Self-realization and self-knowledge. Consciousness of the Oneness of the Supreme Soul. The removal of obstacles to an unrestricted life Access to our full human potential of creativity, compassion, and understandingMoksha is the ultimate goal of life in many Indian philosophical traditions. It refers to liberation or freedom from the cycle of birth and death (samsara) and the realization of ‘one's true nature, often described as union with the divine or ultimate reality (Brahman). Attaining Moksha involves transcending the limitations of the material world and achieving spiritual enlightenment through self-realization and detachment from worldly attachments. The pursuit of these four Purusharthas varies based on an individual's stage of life (Ashrama) and personal inclinations. For example, in the early stages of life, there may be a greater focus on Artha and Kama, while in later stages, the emphasis may shift towards Dharma and Moksha. The concept of Purushartha provides a comprehensive framework for understanding human values and the various aspects of a meaningful and purposeful life. It integrates the pursuit of material well-being with ethical conduct and spiritual growth, aiming to guide individuals towards a balanced and harmonious existence. AbhishekSinghEVERNOTE.COM