Introduction
“सत्यं वद, धर्मं चर”
(Satyam Vada, Dharmam Chara)
“Speak the truth, practice righteousness.”
- Taittiriya Upanishad 1.11.1
This shloka from the Taittiriya Upanishad captures the essence of Vedic Philosophy concerning ethics and morality. It underscores the importance of truth and righteousness as fundamental virtues. However, ethics and morality are not absolute; they are subjective and can vary from person to person and culture to culture. The Vedas and ancient Indian texts acknowledge this complexity, recognizing that ethical dilemmas often involve grey areas rather than clear-cut black-and-white decisions.
Subjectivity of Ethics and Morality in Vedic Philosophy
The Vedas, Upanishads, and other ancient texts present a nuanced view of ethics and morality, reflecting the diversity of human experience. They offer guidance on living a virtuous life while acknowledging that moral decisions can be context-dependent and subjective. This flexibility is evident in the texts, which often present contrasting perspectives to illustrate the complexity of moral choices.
Texts Touching on Ethics and Morality in the Vedas
1. Dharma and Duty
Text: Bhagavad Gita
“कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥”
(Karmanye Vadhikaraste Ma Phaleshu Kadachana,
Ma Karma Phala Hetur Bhur Ma Te Sango Stv Akarmani)
“You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself the cause of the results of your activities, nor be attached to inaction.”
- Bhagavad Gita 2.47
“त्यक्त्वा कर्मफलं संगं नित्यतृप्तो निराश्रयः।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः॥”
(Tyaktva Karma Phalam Sangam Nitya Trupto Nirasrayah,
Karmany Abhipravritto Api Naiva Kinchit Karoti Sah)
“By renouncing the fruits of actions, one attains eternal peace. The wise, absorbed in action, achieve the highest good, yet they are free from attachment.”
- Bhagavad Gita 4.20
The Bhagavad Gita discusses dharma (duty) and the ethical implications of performing one’s duty without attachment to the results. While one shloka emphasizes duty for its own sake, another highlights the peace achieved by renouncing the fruits of action, illustrating the complexity of ethical behavior.
2. Truth and Deception
Text: Mahabharata
“सत्यं ब्रूयात् प्रियं ब्रूयात् न ब्रूयात् सत्यमप्रियम्।
प्रियं च नानृतं ब्रूयात् एष धर्मः सनातनः॥”
(Satyam Bruyat Priyam Bruyat Na Bruyat Satyam Apriyam,
Priyam Cha Nanritam Bruyat Esha Dharma Sanatanah)
“Speak the truth, speak what is pleasant, do not speak the unpleasant truth, do not speak the pleasant lie. This is the eternal law.”
- Mahabharata 5.33.11
“सर्वं धर्मं प्रवक्तव्यं यथावृत्तं यथाश्रुतम्।
नानृतं तत्र वक्ष्यामि नैव ब्रूयां कदाचन॥”
(Sarvam Dharmam Pravaktavyam Yathavruttam Yathashrutam,
Nanritam Tatra Vakshyami Naiva Bruyam Kadachana)
“All dharma should be narrated as it is, as heard, without speaking falsehood, nor should falsehood ever be spoken.”
- Mahabharata 5.33.12
These shlokas from the Mahabharata present a nuanced view on truth and deception. While one emphasizes the importance of speaking truthfully and pleasantly, the other insists on narrating dharma as it is, without any falsehood, highlighting the delicate balance in ethical communication.
3. Non-Violence and Just War
Text: Rigveda
“अहिंसा परमो धर्मः धर्म हिंसा तथैव च।”
(Ahimsa Paramo Dharmah Dharma Himsa Tathaiva Cha)
“Non-violence is the highest duty, and so is violence in the service of duty.”
- Mahabharata 13.117.37
“उद्धरेदात्मनात्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥”
(Uddhared Atmanatmanam Natmanam Avasadayet,
Atmaiva Hyatmano Bandhur Atmaiva Ripuratmanah)
“One must elevate oneself by one’s own mind, not degrade oneself. The mind is the friend of the conditioned soul, and his enemy as well.”
- Bhagavad Gita 6.5
The concept of non-violence is central to Vedic Philosophy, yet the Rigveda and Mahabharata acknowledge that violence may be necessary in the service of dharma. This dual perspective highlights the complexity of ethical decision-making in matters of war and peace.
4. Charity and Self-Sufficiency
Text: Manusmriti
“तैर्दत्तं हृष्टमनसः स्वधर्मेणार्जितं धनम्।
तेन स्वर्गं गमिष्यन्ति ततः शेषं हरीष्यति॥”
(Tair Dattam Hrishta Manasah Swadharmenarjitam Dhanam,
Tena Svargam Gamishyanti Tatah Shesham Harishyati)
“Charity given with a cheerful heart and by right means leads to heaven; the rest is taken away by fate.”
- Manusmriti 4.233
“स्वधर्मे निधनं श्रेयः परधर्मो भयावहः।”
(Svadharme Nidhanam Shreyah Paradharmo Bhayavahah)
“It is better to die in one’s own duty; perilous is it to follow the duty of another.”
- Bhagavad Gita 3.35
The Manusmriti and Bhagavad Gita discuss the virtues of charity and self-sufficiency. While one shloka extols the merits of charitable acts, another emphasizes the importance of adhering to one’s own duty, illustrating the nuanced approach to ethics in Vedic Philosophy.
5. Wealth and Contentment
Text: Upanishads
“तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम्।”
(Tena Tyaktena Bhunjitha Ma Gridhah Kasyasvid Dhanam)
“Enjoy wealth with detachment; do not covet others’ wealth.”
- Isha Upanishad 1.1
“न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः।”
(Na Karmana Na Prajaya Dhanena Tyagenaike Amritatvamanashuh)
“Neither by actions, nor by progeny, nor by wealth, but by renunciation alone is immortality attained.”
- Kaivalya Upanishad 1.1
The Isha and Kaivalya Upanishads offer differing perspectives on wealth and contentment. While one advocates enjoying wealth without attachment, the other suggests that renunciation is the path to immortality, highlighting the varied ethical views within Vedic texts.
6. Forgiveness and Justice
Text: Ramayana
“क्षमा धर्मस्य भूषणं क्षमा वीरस्य भूषणं।
क्षमा यशसि भूषणं क्षमा शौर्यस्य भूषणं॥”
(Kshama Dharmasya Bhushanam Kshama Virasya Bhushanam,
Kshama Yashasi Bhushanam Kshama Shauryasya Bhushanam)
“Forgiveness is the ornament of dharma, valor, fame, and heroism.”
- Ramayana 3.27.15
“शठे शाठ्यं समाचरेत्।”
(Shathe Shathyam Samacharet)
“One must respond to a deceitful person with deceit.”
- Manusmriti 8.15
The Ramayana and Manusmriti present contrasting views on forgiveness and justice. While one extols forgiveness as a virtue, the other suggests that deceit should be met with deceit, reflecting the situational ethics in Vedic Philosophy.
7. Purity and Pragmatism
Text: Chandogya Upanishad
“सत्यं तद्विति सत्यमेवेत्याचक्षते।”
(Satyam Tad Viti Satyamevetyachakshate)
“That which is true is said to be truth.”
- Chandogya Upanishad 8.3.5
“न तत्सत्यम् यद् भूतहितम्।”
(Na Tat Satyam Yad Bhuta Hitam)
“That is not true which is not beneficial to all beings.”
- Mahabharata 12.175.15
The Chandogya Upanishad and Mahabharata explore the concepts of purity and pragmatism. While one shloka emphasizes absolute truth, the other highlights the importance of truth being beneficial, showcasing the ethical relativity in Vedic texts.
8. Respect and Disobedience
Text: Upanishads
“मातृ देवो भव। पितृ देवो भव। आचार्य देवो भव।”
(Matru Devo Bhava, Pitru Devo Bhava, Acharya Devo Bhava)
“Respect your mother, respect your father, respect your teacher.”
- Taittiriya Upanishad 1.11.2
“यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्॥”
(Yada Yada Hi Dharmasya Glanir Bhavati Bharata,
Abhyutthanam Adharmasya Tadatmanam Srijamyaham)
“Whenever there is a decline in righteousness and an increase in unrighteousness, I incarnate myself.”
- Bhagavad Gita 4.7
The Taittiriya Upanishad and Bhagavad Gita discuss respect and disobedience. While one emphasizes respect for elders and teachers, the other highlights the need for divine intervention when dharma declines, illustrating the dynamic nature of ethical principles.
9. Asceticism and Enjoyment
Text: Rigveda
“आ नो भद्राः क्रतवो यन्तु विश्वतः।”
(Aa No Bhadrah Kratavo Yantu Vishwatah)
“Let noble thoughts come to us from every side.”
- Rigveda 1.89.1
“एकोऽस्मिन शरीरिणि द्वे निविष्टे।”
(Eko’smin Sharirini Dve Nivishte)
“In one body dwell two (the self and the ego).”
- Katha Upanishad 3.1.1
The Rigveda and Katha Upanishad present differing views on asceticism and enjoyment. While one advocates for openness to noble thoughts and experiences, the other emphasizes the duality within oneself, highlighting the balance between asceticism and enjoyment.
10. Knowledge and Ignorance
Text: Mundaka Upanishad
“द्वे विद्ये वेदितव्ये परा चापरा च।”
(Dve Vidye Veditavye Para Cha Apara Cha)
“Two kinds of knowledge must be known: higher and lower.”
- Mundaka Upanishad 1.1.4
“अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः।”
(Avidyayam Antare Vartamanah Svayam Dhirah Panditam Manyamanah)
“Living in ignorance, thinking themselves wise, the deluded go round and round in crooked ways.”
- Katha Upanishad 1.2.5
The Mundaka Upanishad and Katha Upanishad discuss the duality of knowledge and ignorance. While one distinguishes between higher and lower knowledge, the other critiques those who live in ignorance, illustrating the importance of true knowledge in ethical living.
Conclusion
The Vedic texts offer a rich tapestry of ethical and moral teachings, recognizing the complexity and subjectivity inherent in human experience. Through their nuanced and sometimes contradictory perspectives, these ancient scriptures provide timeless wisdom that remains relevant for today’s society. By embracing the principles of Vedic Philosophy, we can navigate the ethical dilemmas of modern life with greater clarity and compassion.
“सर्वे भवन्तु सुखिनः, सर्वे सन्तु निरामयाः।”
(Sarve Bhavantu Sukhinah, Sarve Santu Niramayah)
“May all be happy, may all be free from disease.”
- Brihadaranyaka Upanishad 1.4.14
At Vedic Wellness University, we are dedicated to exploring and teaching these profound principles, integrating ancient wisdom with contemporary relevance to foster a more ethical and harmonious world.
