Niti and Niyama, the Morality and Ethics of Hinduism
Hinduism is known as a way of life. That way is paved with righteous
conduct. The mortal world is a world of delusion and ignorance because of
which beings lack discretion and engage in desire-ridden actions, which
bind them to the cycle of births and deaths and cause them suffering. They
can escape from the darkness of the mortal world only by knowing right from
the wrong and engaging in righteous actions. The ethics of Hinduism are
meant to help them know what constitutes right conduct and what leads to
their liberation.
The knowledge concerning morality, purity, ethical conduct, righteous
behaviour, propriety, discernment, right judgment etc. goes by the generic
name Dharma. Morality or ethical conduct is an important aspect of it.
Mention may also be made of two other words which are associated with Hindu
moral code, niti and niyama. We may loosely translate them as the ethics
and morals respectively. The guidance, science, philosophy or the
instruction concerning morals, principles and conduct is known as Niti.
Niyamas are the morals, rules, regulations or the restrictions which ensure
righteous conduct or the discernment of right and wrong, which ensure right
adherence to Dharma.
While Dharma encompasses a whole range of practices, Niti is mostly
concerned with guidance regarding a particular conduct, thinking and
behaviour, which lead to specific ends. Hence, it may not necessarily deal
with morality or ethics only, but with a wide range of subjects such as
politics (raja niti), warfare (yuddha niti) or economics (ardha niti). It
may also provide practical guidance for good, evil or worldly ends. For
example, Kutila Niti is a reference to the Machiavellian tactics that are
used in politics or governance. *Asura Niti* is the science of demonic
tactics. Accordingly, there can be many Niti Sastras, providing practical
guidance on a wide range of moral, spiritual or worldly subjects.
The ethics of Hinduism are derived mainly from the Dharma Shastras (the
law books or books of moral duties). Manusmriti is foremost among them.
Others include The Yājñavalkya Smriti The Nāradasmṛti, The Viṣṇusmṛti, and
The Dharma sutras such as The Gautama Sutras, The Apastamba Sutras, The
Vashishta Dharma Sutras, The Baudhayana Sutras, The Srauta Sutras, The
Smarta Sutras, etc. Additional information regarding them may be found in
the Darshanas (philosophies), Puranas (ancient lore) and Itihasas (epics).
All these are either derived from the Vedas or based upon the principles
that are enshrined in the Vedas.. Manu states, “Whatever law has been
ordained for any (person) by Manu, that has been fully declared in the
Veda.” The smritis (traditional views) are based upon the Vedas only. These
“two must not be called into question in any matter, since from those two
the sacred law shone forth.” The Baudhayana Dharma Sutras makes a similar
assertion, “The 'gates' of the sacred law are the Vedas, the Smritis, and
the rules practiced by wise men (shishtas). There are many, because the
redactions of the Vedas and Smritis are numerous and the practices vary in
different countries.”
With the above concept, what is stated as a murderer, sympathising
with a baby in the cradle or a softness also in the rock etc, are focusable
into two aspects. One as Freud suggests THE GUILTY CONSCIOUSNESS; NO ONE
CAN COMMIT COLD BLODDED MURDER, INCLUDING THE SOLDIERS IN THE ARMY; IT IS
TOUGH TO WIN OVER THE CONSCIOUSNESS; SO, REGRETS ARE GUILTY CONSCIOUSNESS
AND ACT OF SUPPRESSING ONE’S GUILT ONLY.
Secondly, since God is the source of all, virtue and morality also
emanate from God. Therefore, humans are creators of neither Dharma nor
Niti. The laws (niyama) governing them exist eternally and universally in
all the worlds of creation. Gods may have an inherent awareness of
righteous knowledge, but humans have to discover the principles and
practice of Dharma and realize them through their own conduct and
discerning wisdom. The law books (Dharma Shastras) which lay down specific
rules of conduct for each class of beings may be considered Shruti or
manmade, but their roots are in heaven only. Humans have a choice to govern
their lives by knowing the ethics and rules of conduct from the law books
or other scriptures, and thereby protect themselves from sinful karma.
Alternatively, as GOD is the manifest, even the bad elements are all also
only HIS manifestations. Or else will Krishna say> SARVA PABEYESHA MOKSHAM
ISHYAMI?
The purpose of ethics and morality: In Hinduism ethical behavior is
meant to guide the humans on the path of liberation by encouraging them to
engage in righteous actions and protecting them from wrong doing. The
purpose of morality or ethics in Hinduism is mainly threefold. Firstly, it
is meant to ensure the order and regularity of the world. As people engage
in righteous actions and obligatory duties, which humans are expected to
perform upon earth to discharge their debt and obligation to themselves,
their families, gods, ancestors, etc., there is little scope for confusion
or chaos, or the predominance of evil. Life will progress upon earth
normally and naturally as ordained by the Creator, without major upheavals
and contingencies.
Secondly, it ensures peace and happiness by guiding people in the right
direction, by cautioning them about the consequences of wrong doing, and by
helping them make right decisions and engage in right actions. Without the
knowledge of right and wrong, the world will perish.
Thirdly it provides necessary guidance to people so that they can
overcome their impurities and deficiencies and work for their liberation.
Human beings are a mixture of light and darkness. They have the potential
to be good or evil. Hence, they are vulnerable to the influence of both
gods and demons. With proper ethical guidance and knowledge, they can
protect themselves from their own vulnerabilities and weaknesses. Triguna
is well within; over the surface they project the Thamaso Guna out of greed
and survival; but sattva guna is in their hidden ego, virtually behind the
screen.
Although Dharma is a complex word with many meanings and difficult to
define, it primarily means a set of moral and sacred laws which humans have
to follow upon earth to fulfil their obligatory duties to experience peace
and happiness and attain liberation. Its essential purpose is to uphold the
creation, ensure its order and regularity and help humans attain godliness
or divinity in the mortal body. It is not only a force (shakti) of God and
the mover of the worlds but also an aspect of the Mother Goddess. Hence, it
is revered by Hindus as a divinity (devata) and the protector of the good
and the divine. It manifests in humans by the practice of morality or
ethical living or the sacred way of life, which God himself exemplifies in
the highest heaven and which leads humans upon earth to the ultimate goal
of liberation (Moksha) or the highest world (Parandhama). So by practicing
hardcore villainy in words and deeds and lamenting on a few vulnerable
occasions, may not absolve anyone from Deep Karma, since the action and the
reaction are opposite and equal. Karma theory.
The ethical values of Hinduism are guided by many principles. One of
them is that virtue is the basis of peace and happiness, and the practice
of virtue must bring peace and happiness not only to its practitioners but
also to others who form part of their lives and environment. Since creation
is a projection of God and all manifested things are interconnected and
unified by his presence, our actions must bring peace and happiness not
only to us but also to others. In other words, selfishness is undivine and
unethical. One should live for oneself and for others, and everyone is
obligated to God, who is the creator, and serve his purpose and aims within
their limitations. This principle is also the basis of the law of karma. In
Hinduism, karma is the inexorable law. Karma and Dharma are intertwined. It
is difficult to separate them. The hub of the wheel of karma is Dharma, and
the wheel of Dharma is moved by the power of karma only. Therefore, actions
(karma) should be performed according to the principles of Dharma only.
When both are in harmony, actions lead to peace and happiness, otherwise to
sinful consequences, suffering and bondage. Hence, although manmade
institutions may dispense with justice, in reality karma is the enforcer of
Dharma and morality upon earth.
The Baudhayana Sutras states the problem, “Narrow and difficult to find
is the path of the sacred law, towards which many gates lead. Hence, if
there is a doubt, it must not be propounded by one man only, however
learned he may be… Thousands of Brahmanas cannot form a lawful assembly to
determine the sacred law, if they have not fulfilled their sacred duties,
are unacquainted with the Vedas, and subsist only by the name of their
caste.” Righteousness is determined not by the authority of caste or status
or by blind adherence to a rigid code of conduct as laid down in a
scripture, but by the circumstances in which humans find themselves and the
actions they perform in varying conditions according to the best of their
judgment, knowledge and discernment. Still, laws are important for the
guidance of people, especially for those who do not possess the required
knowledge or think for themselves. However, they cannot blindly be
interpreted, without any reference to the context in which actions have
been performed and the constraint to which individuals are subject.
In Hinduism, both action and inaction have moral and ethical
consequences. Morality may be the consequence of both direct and indirect
actions. People do not live in isolation. Their actions affect others and
the others’ actions affect them. There is also the problem of collective
karma. Thus, a person may incur sin by engaging or not engaging in certain
actions. For example, while truthfulness is one of the highest virtues, a
person may cause suffering to others by speaking truth. *Although a person
may not directly hurt or harm others, by remaining silent or doing nothing
he may allow a violent person hurt others.* *Therefore, the Dharma Shastras
prescribe laws not only for regulating direct actions but also involvement
or complicity.* A person shall not speak truth if it is going to harm or
hurt someone. Similarly, a person, who witnesses an evil action but does
nothing, also incurs sin by his inaction, fear or cowardice*. Aiding and
abetting others in their sinful actions, protecting a person from a
punishable offence, etc. are deemed unethical and evil. *One of the
governing principles of Hindu law books is that the ethical nature of
actions or behavior is determined not only by actions but also by the
intentions behind them. According to them actions that are performed with
selfish intentions are evil and lead to sinful consequences. A seemingly
good action may be driven by an evil or selfish intention and vice versa. A
sacrifice may be performed out of vanity or egoism. Hence, Hindu ethics put
equal emphasis upon all physical, mental and verbal actions.
The Hindu code of conduct also varies according to the path of
liberation or the lifestyle one chooses. According to Manu a householder
has the permission as well as obligation to engage in obligatory duties and
worldly activities, observing the tenfold law (Contentment, forgiveness,
self-control, abstention, etc.), while a renunciant has to give up all
rites and live in seclusion, without a shelter and without attachments and
relationships. Such laws extend to many areas of life. For example,
Vashista suggests how much food is appropriate for people pursuing
different paths of life, “Eight mouthfuls for an ascetic, sixteen for a
hermit, thirty-two for a householder, and an unlimited quantity for a
student.” Similarly, the use of sex, meat, alcohol, intoxicants, etc., is
allowed in the religious or spiritual practices of the unconventional,
left-hand methods (vamachara), whereas they are prohibited in the
traditional, right-hand practices (veda chara). Vama chara may trickle such
refreshing acts of goodness but they do not become Veda chara.
Apastamba discourages householder from accepting food from “a drunkard,
a madman, a prisoner, he who learns the Veda from his son, a creditor who
sits with his debtor (hindering the fulfillment of his duties), a debtor
who thus sits (with his creditor.” Similarly, certain actions result in the
loss of caste (pataniya) such as stealing, homicide, neglect of the Vedas,
causing abortion, incestuous relationships, drinking spirituous liquor, and
intercourse with persons with whom it is forbidden. Scriptures such as the
Bhagavad-Gita go a step further and emphasize that morality and righteous
duties should be pursued not for any particular end but as an end in
itself, without any desires and expectations, and as an obligatory duty and
service to God.According to Vashista Sutras, to live by the rule of conduct
is the highest duty. A man of bad conduct is blamed by all. He is
constantly haunted by evil and afflicted with disease and a short life
span.The Bhagavad Gita (chapter 16) identifies the following as qualities
that are born out of divine nature (daiva sampatti), "Fearlessness,
predominance of sattva, well established in the yoga of knowledge, (engaged
in) charity, self-restraint, self-study of the scriptures, austerity and
simplicity, non-injury, truthfulness, freedom from anger, self-sacrificing,
peaceful, non-slandering, compassion towards all beings, non-covetousness,
gentleness, modesty, unwaveringly, vigor, forgiveness, fortitude,
cleanliness, freedom from treachery, absence of self-importance.” On the
other hand, qualities such as "Vanity, arrogance, self-pride, anger,
harshness and even ignorance” are the result of demonic nature. Divine
qualities lead to liberation, and demonic qualities to bondage and
suffering.
K Rajaram IRS 28224
On Tue, 27 Feb 2024 at 17:52, Chittanandam V R <[email protected]>
wrote:
>
> *Received from Shri Sitendra Kumar*
>
> *No human is a lost cause*
>
> *Neela Sood*
>
> *IN the 1971 movie Paraya Dhan, versatile actor Balraj Sahni played the
> role of Govindram, a member of a gang of robbers. Once, the gang barges
> into the house of a rich man; during the robbery, the lady of the house is
> killed. When Govindram is about to leave the place with valuables, his eyes
> fall on a child sleeping in a crib. The sight brings out the suppressed
> human inside him. Worried about the baby’s future, he says to himself: ‘Oh
> my God, what have I done? Now who will take care of her?’ Crestfallen and
> remorseful, he takes the child in his lap. He gives other gang members the
> slip and starts a new life as a law-abiding** resident in a remote
> village. He raises the child into a well-educated woman. Before his death,
> he hands over the valuables and the girl to her father, who was searching
> for his only child all those years.*
>
> *Recently in Tamil Nadu, burglars who had struck at the house of film
> director M Manikandan returned his National Award with a note: ‘We are
> sorry, brother. The fruit of your hard work is yours.’ For a moment, the
> reader might have forgotten that they were criminals.*
> *Why do some wrongdoers behave in a refreshingly honest manner? It’s
> likely that they are not so bad after all and sometimes feel the urge to do
> good, irrespective of the consequences. There is ample scope for helping
> such people quit the world of crime.*
>
> *A humanistic philosophy, which acknowledges that even the most notorious
> criminal has inherent goodness which needs to be tapped to turn him into a
> good human being, is the very basis of prison reforms. In 1957, filmmaker V
> Shantaram made Do Aankhen Barah Haath, which demonstrated this philosophy
> based on an ‘open prison’ experiment conducted by Maurice Frydman. A Polish
> Jew who converted to Hinduism, Frydman was a disciple of Mahatma Gandhi and
> lived at his ashram.*
>
> *Shantaram established that by focusing on his hidden goodness, it was
> possible to reform even a hardcore criminal and rehabilitate him in the
> interests of his family and society.*
>
> *Today, there are over 5.5 lakh prisoners in Indian jails against the
> capacity of 4.4 lakh. Over 75 per cent of them are undertrials, whose guilt
> is yet to be established. The majority of the undertrials come from
> marginalised sections of society. For every 10 prisoners in the country,
> barely two are convicted of a crime. Thus, there is an urgent need to give
> all those who are languishing in jail a chance to reform and make a
> meaningful contribution to society.*
>
> *- **Neela Sood*
>
>
> **********************
>
> *Chittanandam*
>
>
>
>
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