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UNIT 3 INDIAN ETHICS

Contents
1.0 Objectives
1.1 Introduction
1.2 Vedic and Vedantic Schools of Ethics
1.3 Doctrine of Karma
1.4 Transmigration of Soul
1.5 Supreme Goals (purusharthas)
1.6 Social Stratification (varnashrama dharma)
1.7 Ethics in Buddhism
1.8 Ethics in Jainism
1.9 Hedonism in Ethics of Carvaka
1.10 Let us Sum up
1.11 Key Words
1.12 Further References and Readings

3.0 OBJECTIVES

The objective of this study on Indian ethics is to give a short survey of the ethical foundation of
Hindu religious philosophy and of other philosophical schools of India like Buddhism, Jainism
and Carvaka. The primary purpose of this unit is to impart the religious and moral instruction to
the students of philosophy and to make them aware of the principles of religions and finally to
make them adopt certain good principles and avoid certain disturbing elements in order to create
a healthy and a peaceful society.

3.1 INTRODUCTION

Traditional Indian thinking is mainly spiritualistic with a firm belief that man has a soul within
him as his real being. This ‘soul’ aspect of human person puts before him a goal higher than any
other goal to which our natural physical inclinations lead. So man has to adopt a particular point
of view which helps him go towards the higher, spiritual plane, the plane of his real, inner being
(soul); so adopting the moral point of view is the apt human point of view to attain the goal of
the inner being of man, namely, soul.
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3.2 VEDIC AND VEDANTIC SCHOOLS OF ETHICS

Here we shall discuss an outline of the ethical vision and moral content of five representative
Vedic and Vedantic texts, namely Vedas, the Upanishads, the laws of Manu, the Gita and the
Ramayana. The beginnings of ethical vision is traced from the Vedas, particularly Rig Veda.
Concept of Rta, the concept of Dharma and the concept of Karma become the central moral
principles emerging from the Vedas. In the Upaniṣads the atman-centric understanding of
morality takes precedence. The Self-realisation as moksha is the highest goal reached by good
conduct and pursuit of knowledge. The smrti literatures like sastras, especially dharmasastras
are moral codes and law books for the Vedic and Vedantic traditions. The practical guidelines
and strict injunctions are found for human conduct with respective rights and duties in
Manusmriti, although from the caste categories. The Dharmasastras, Epics and the Puranas have
their own specific goal but they seem to share more or less a common ‘ethos’ from the point of
ethics. The epics teach ethical ideals and thoughts of Hindu system. Much celebrated text of
Bhagavat Gita focuses on moral actions coupled with attaining Brahmajnana. Gita emphasizes
both Karma Yoga and Gnana Yoga for the attainment of the Supreme Bliss. Besides all the
scriptural texts, the philosophical schools of Vedic and Vedantic traditions have focused well on
the ethical concepts and conduct based on their metaphysical and epistemological positions.
Putting them all in one category, despite the subtlety of differences, we have the following
concepts.

3.3 DOCTRINE OF KARMA

Karma is of four categories: 1) Sanchita Karma, which means the accumulated past actions. 2)
Prarabdha Karma, which means the part of Sanchita Karma, this results in the present birth
itself. This is also called pre-destination. 3)Kriyamana Karma, which means present willful
actions or free will. 4) Agami Karma, which means the immediate results caused by our present
actions. There is another version of the meaning of Karma. This word Karma simply means
action. And this Karma must remind us that what is called the consequence of an action is really
not a separate thing but it is a part of the action and it cannot be divided from it. The
consequence is the part of the action, which belongs to the future but yet the part is done in the
present. For instance, when a person is wounded, at the time of accident he will not feel any pain
but after sometime when he is quiet, he will feel the pain. Pain is the part of the action ‘falling
down’ and ‘wounding’ but it is felt later though done in the present. When a man sins, he feels
no suffering at the time of sinning, but later he feels the suffering. Thus we can conclude the
theory of Karma, saying, whatever a man sows he shall reap.

3.4 TRANSMIGRATION OF SOUL

The doctrine of Karma and transmigration of soul are so closely bound up together. After the
death of the body the life of the individual is continued in another body and so on in indefinite
series. According to this theory, the soul though pure and blessed in itself, gets entangled in the
Samsara (cycle of birth and rebirth). It is because of the karma it passes through innumerable
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births (transmigration) before it regains its original state. The purpose and mechanism of rebirth
is elaborated in the Chandogya Upanishad. According to Chandogya Upanishad a man after his
death reaches the moon with the merit he has acquired during his life. He remains there as long
as there is residue of his good works. And then he returns to space, from space he goes to mist
and cloud etc. After having become cloud, he rains down. Then he is born as rice, trees, beans
etc. If someone or the other eats him as food he develops further and finally those who are of
pleasant conduct enter either the womb of a Brahmin or a Kshatriya, or a Vaisya and those who
are of stinking conduct, enter either the womb of a dog or of a swine, or of an outcaste
(Chandala).

3.5 SUPREME GOALS (PURUSHARTHAS)

The dominant interest of the Indian thought is in the highest value of human life. There are four
values, which give meaning to human life. They are called Purusharthas: 1) Dharma 2) Artha 3)
Kama 4)Moksha.

Dharma
The term ‘dharma’ gathered more and more meaning down the ages and it became a term of
complex and varied meanings. For dharma the dictionary suggests the terms like virtue,
righteousness, duty, right, morality, justice, good, characteristics, tradition, ordinance and law
etc. But dharma is essentially a human value operating in the universe of human ideals. The
Brahadaranyaka Upanishad identifies ‘dharma’ with truth. That which is justice is truth. And
justice and truth are the same (1.4.14). Sankara in his own way interrelates the three concepts rta,
satya, and dharma. He says ‘rta’ is the mental perception of truth. Satya is the expression of truth
in words as perceived by the mind. Dharma is the observance of truth in the conduct of life. And
thus dharma is the way of life embodying the truth perceived. Dharma is usually distinguished
into sadharana dharma and varnashrama dharma. sadharana dharma refers to the duties of the
universal scope and validity. There are ten cardinal virtues known as sadharana dharma
according to Manu; endurance, Patience, self-control, integrity, purity, restraint of senses,
wisdom, learning, truth and absence of anger or non-violence. The varnasrama dharma refers to
the duties of persons according to the castes and the stages of life. Thus ‘dharma’ is considered
to be a means for attaining personal integration in the spiritual level or liberation.

Artha (Wealth)
The term ‘artha’ generally indicates the attainment of riches and worldly prosperity, advantage,
profit and wealth. It means the whole range of tangible objects that can be possessed, enjoyed or
lost and which we require in daily life for the upkeep of a household, raising of a family and
discharge of religious duties. By the term ‘artha’, Kautilya in his book Artha Sastras IV 9 means
both economic and the political aspects of man’s life in the society. The materialistic aspects of
life have great significance, because the absence of economic well-being of man is a great
hindrance to the pursuit of personality integration and good life. Absence of economic well-
being may also lead a man to adopt or to do immoral deeds to satisfy himself. The Mahabharata
stresses the great importance of wealth saying that poverty is a state of sinfulness. All kinds of
meritorious acts flow from the possession of great wealth. From wealth springs all religious acts,
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pleasures, and heaven itself. From wealth one’s merit increases but the man who has no wealth,
has neither this world nor the next. The man who has no wealth succeeds not in performing
religious acts. Kautilya in Artha Sastra recommends that the state should punish those who
renounce the world without having first satisfied the claims of society and family. Kautilya
would not even allow ascetics to enter into the villages of the kingdom for fear that they may
cause disturbance in the economic activities of the villagers. Hindu philosophers are not
uncritical about the admirers of wealth nor are they fanatical supporters of its abolition. They say
virtues themselves are impractical without wealth. Without wealth neither virtue nor desire can
be won.

Kama (Satisfaction of Desires)

Kama is a comprehensive term, which includes all desires: desires ranging from the cravings of
the flesh and the yearnings of the spirit. The Hindu view is that man should only gradually
overcome the insistent cravings of the flesh. The only human end is the attainment of pleasures
and the Hindu view holds very strongly and it is an accepted principle that any spiritual aspirant
should not try to achieve his realization by forcibly starving his normal biological desires, that is
to say, he should not suppress the desires of the flesh very violently. In Hindu thought there is
always a clear emphasis on the enjoyment of secular pleasures along with the emphasis on the
realization of spiritual values. Vatsyayana in his book Kama Sutra gives a great treatise on erotic
enjoyment. It deals with the various aspects of sex life and the natural strivings of human heart.
However Vatsyayana suggests that the satisfactions of sexual desires are to be followed with
moderation and caution. Hindu philosophers do not exclude anyone of the branches of human
enjoyment, sex or arts, singing, playing on musical instruments, dancing, writing, drawing,
tattooing, colouring the hair, nail, and so on. The uniqueness of the concept of kama and
enjoyment in the Hindu ethics is that all of them are to be related to the spiritual goal of human
existence and so the Indian ethics insisted on a regulated enjoyment.

Moksha (Liberation)
In every school of philosophy in India the first three Purusharthas are treated as the instrumental
values, which directly or indirectly promote the Parama Purusharthas, the highest values of
human life namely Moksha. Moksha is also known as by other names such as mukti, apavarya,
kaivalya and nirvana. The concept Moksha has a negative as well as a positive side. In its
negative aspect it signifies complete freedom from sorrow and in its positive aspect it stands for
the plenary happiness or bliss. In the Vedic age the idea of Mukti was not in evidence. What the
Vedic man sought was length of days on earth and life in heaven in company with gods. But it
was in the Upanishads for the first time we find the full-fledged doctrine of Mukti or liberation.
This liberation is intimately bound up with the karma samsara, the doctrine of transmigration.
Almost all Indian schools of thought accepted the theory of karma and rebirth and the ideal of
Moksha is conceived as liberation from the cycle of births and deaths.

As an ideal, moksha is pursued by an individual as a personal value. It is a spiritual perfection

understood by the intellect, loved by the will and actualized in the daily life. It is understood as
Jivanmukti in Advaita Vedanta. The man who has attained liberation in this life is called
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Jivanmukta. Different schools propose different ways to attain Moksha. Advaita Vedanta of
Sankara holds that knowledge or Jnana is the means of attaining Moksha. Here Moksha refers
not to a new state to be attained but it is the realization of what has always been namely the
realization of the Universal Self (Brahman), in one’s own self (Atman). For this no morality is
needed. The dualistic and pluralistic systems insist that the bondage of the individual can be
removed by the Bhakthi Marga or path of devotion to God. There is another way promoted by
the Gita to attain the ultimate realization in life and liberation from the cycle of births and deaths,
which is known as Karma Yoga (Path of activity). The Gita has described this way as the method
of disinterested action (NishkamaKarma). To attain Moksha one has to be freed from the
bondage to one’s own actions. Thus the Gita suggests the golden rule that actions should be done
with the spirit of non-attachment to their fruits.

From all this understanding of Moksha one thing is clear that Moksha cannot be reached by
bypassing morality or ignoring it, and a good life is indispensable and absolutely necessary for
attaining spiritual perfection and Moksha.

3.6 SOCIAL STRATIFICATION (VARNASHRAMA DHARMA)

Varna-Dharma stands for social stratification or caste system. Before getting into discussion on
the four-caste system we need to discuss the evolution of the Jivatma; Jivatma is the human
person. The evolution of Jivatma is divided into four great stages. These four stages are universal
and common to all human beings irrespective of caste, creed, colour.

The first stage is that which embraces the infancy, childhood, and the youth of the Jivatma.
During this stage he is only fit for service and duty, and scarcely he has any responsibilities. The
second stage is the first half of his manhood, during which he carries on the ordinary business of
the world. He bears the burden of household responsibilities, such as accumulation, enjoyment,
and proper disposal of wealth, together with the heavy duties of organizing, training and
educating his younger ones in all the duties of life. The third stage occupies the second half of
his manhood, during which he bears the burden of national responsibilities, the duty of
protecting, guiding, ruling and subordinating his individual interests to the common good even to
the willing sacrifice of his own life for the lives around him. The fourth stage is the old age of
the Jivatma. In this stage, his accumulated experiences teach him to see clearly the valuelessness
of all earth’s treasures. And thus in this stage, he becomes rich in wisdom, compassion. He
becomes the selfless friend of all, the teacher and counselor of all his younger ones. These four
stages are universal and they are the foundation of a social polity; they have been represented by
four external castes or classes.

The first stage is represented by Sudra caste, in which the rules are few and the responsibilities
are light. The one great duty of Sudra caste is service and the virtues of the Sudra caste are
obedience, fidelity, reverence, industry like that of a youth in his pupilage. The second stage is
represented by the Vaisya, the typical householder, on whom the social life of the nation
depends. He comes under strict rules, designed to foster unselfishness and the sense of
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responsibility to nourish detachment in the midst of possession; he is made to feel the nation as
his household. His virtues are diligence, caution, prudence, discretion and charity.

The third stage is represented by the Kshatriya, the ruler, warrior on whom depends the national
order and safety. He also lives under strict rules, intended to draw out all the energy and strength
of his character and to turn them to unselfish ends, and to make him feel that everything he
possesses even life itself must be thrown away at the call of duty. His virtues are generosity,
vigour, courage, strength, power to rule and self control.

The fourth stage is represented by the Brahmana, the teacher and the priest who lives under the
strictest of all rules directed to make him a centre of purifying influence, physically, morally and
spiritually. He must be devoted to study and he must be learned and wise. He is to be the refuge
of all creatures, and their sure help in the time of need. His virtues are gentleness, Patience,
purity, self-sacrifice. The Jivatma (human person) in any nation, at anytime who shows these
types of virtues, belongs to the stage of which his type is characteristic. If he were to be born in
India as a Hindu he should be born into the corresponding caste. Throughout the world, we can
see that the broad dividing lines of classes follow these lines of caste system in India. The
manual labour class (proletariat - Western term) should consist of Jivatmas in the Sudra stage.
The organizers of industry, merchants, bankers, financiers, large agriculturist, traders, should be
Jivatmas in the Vaisya stage. The legislators, warriors, the judicial and administrative services,
the statesmen and rulers should be Jivatmas in the Kshatriya stage. And the teachers, clergy, the
spiritual leaders, should be Jivatmas in the Brahmana stage.

There are three gunas (quality) of human mind. The human beings according to these innate
qualities fall under one of the four castes. These three gunas are sattva, rajas, and tamas. Sattva
(Real) is the noblest guna. The word ‘sattva’ means that which exists, that is real. It is the
principle of goodness, happiness, bliss, luminosity and knowledge. Manifestation of
consciousness is due to sattva guna. The Brahmins are those in whom the sattva or sattvika
qualities are very much dominant. Rajas (Foulness) is the principle of activity, energy, motion. It
leads to a life of feverish enjoyment and restless effort. Those people in whom sattva and rajas
qualities are powerful are called Kshatriyas. Tamas (Darkness) is the principle of inertia, matter,
resistance, passivity, negativity etc. It resists activity and produces the state of apathy or
indifference. It leads to ignorance and sloth. Those people in whom rajas and tamas qualities are
predominant, are called Vaisyas. And those people in whom tamas is very dominant are called
Sudras. According to Manusmrti, this caste system functioned as the superstructure both in the
legitimation and delineation of moral life. In order to protect the universe, the human beings are
assigned separate duties and occupations according to their castes. Purusa Sukta speaks about the
whole universe as the manifestation of the Universal Self called Purusa. The Brahmins sprang
from the mouth of the Universal Self. The Kshatriyas sprang from his two arms. The Vaisyas
sprang from his two thighs and finally the Sudras sprang from the feet of the Universal Self
Brahman. Since mouth is the seat of speech, it stands for learning, arms stand for strength, and
thighs stand for productive works. Feet stand for other works of labour. Thus the duties and
functions are assigned to the four castes by the very nature of their birth.
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In Bhagavad Gita IV.13, we read that the four castes were emanated by me, by the different
distribution of energies and actions; know me to be the author of them. Rig Veda X. XC. 12, we
see, the Brahmana was his mouth, the Rajanaya was made of his two arms, and the Vaisya was
made of his two thighs. The Sudra was born from his two feet. In Manusmrti we read I. 87-91
about the occuPation of each caste very clearly. Teaching and studying the Veda, sacrificing and
guiding others in offering sacrifices, gifts and receiving of gifts are assigned to the Brahmanas.
The protection of the people, bestowing of gifts, offering sacrifices, studying the Vedas (not
teaching), practicing non-attachment amid the objects of the senses are assigned to Kshatriyas.
The protection of cattle, bestowing gifts, sacrificing, studying the Vedas (not teaching),
involving in commerce, banking and agriculture are assigned to the Vaisyas. And finally serving
the three castes ungrudgingly is assigned to the Sudras.

Thus the teaching of Vedas is only assigned to the Brahmanas, but the duty of studying the
Vedas is assigned to Brahmanas, Kshtriyas, and Vaisyas who are regarded as the twice-born
because they have undergone the initiation ceremony (Upanayana), which is the rite to study the
Vedas. Since the Sudras are not mentally equipped, they are denied of Upanayana. But yet a
Sudra is eligible for receiving the knowledge about Vedas through secondary sources like
Puranas and Itihasas. Manusmrti says, a man who does not show forth the dharma of his caste is
not regarded as belonging to his caste, if they do not practice their own duties; they only bear the
names alone as Brahmins, Kshatriyas, Vaisyas. And again Manu says, X.65 the Sudra becomes a
Brahmana and a Brahmana becomes a Sudra by their very conduct. So too it applies to
Kshatriya and Vaisyas. In Mahabharata, Vanaparva c1 xxx 21, 25, 26, we read, a man is called a
Brahmana, when in him there are truthfulness, forgiveness, good conduct, gentleness, austerity
and mercy. If they are not found in him, he is not a Brahmana, he is regarded as a Sudra, so also
if these qualities are found in a Sudra, he is not a Sudra but a Brahmana. Shridhara Swami says,
by birth everyone is Sudra but by Samskara he becomes a twice born and even then Brahmans
and others are to be recognized by Shama and other qualities and not by their birth alone. The
famous Shloka in Mahabharata, Vanaparva, ccc xiii 108 says, “not birth, nor Samskaras, nor
study of Vedas, nor ancestry are the causes for Brahmanhood, conduct alone is verily the cause
of Brahmanhood. So anyone can attain Brahmanhood by their conduct. For example, Valmiki
Vyasa, Vasistha, and Narada who were all the children of Sudras.

Check your progress I

Note: Use the space provided for your answer.

1. Describe the theory of karma and its relation to the transmigration of soul.
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2. The Supreme goals of human life in Vedic ethics - explain

3. Is the caste system a healthy system in Indian society – Comment?

3.7 ETHICS IN BUDDHISM

Buddhism brings about the four noble truths and eightfold path as the way of life intended for all
people. This way of life is offered to all mankind without any distinction. This is the moral
foundation of Buddhist ethics. The core of Buddhist belief is contained in the four - noble truths.
The core is that there exists suffering and there is a way to escape suffering: a) Life is full of
suffering; b) The cause of suffering is desire or craving; c) Eliminating suffering is liberation;
and the final is the means for attaining Nirvana is eightfold path. The eightfold path as follows,
• Right Knowledge about four-noble truths
• Right Aim towards salvation
• Right Speech – right speech reflects our character. We need to avoid speaking false,
slanderous, belittling words
• Right Conduct - no killing, stealing, lying, committing illicit sexual acts, consuming of
alcohol
• Right Livelihood - having the profession of good nature, no butchering, slave dealer,
prostitutes and trading of weapons
• Right Effort- one must have will-power to burn desires and develop virtues.
• Right Mindfulness- one must examine his behaviour and the thoughts from which it
comes. By improving awareness one can become virtuous.
• Right Meditation - proper mental, physical preparation helps a person to attain nirvana.
Salvation comes only from following four - noble truths and eightfold path. No god, no
ritual and no type of outside power can save humanity.

Buddhist ethics are not arbitrary standards invented by man for his own utilitarian purpose nor
are they arbitrarily imposed from without. Man-made laws and social customs do not form the
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basis of Buddhist ethics. Buddhist ethics finds its foundation not on the changing social customs
but rather on the unchanging laws of nature. Buddhist ethical virtues are intrinsically a part of
nature and the unchanging law of cause and effect. The Buddhist ethics are based on and rooted
in natural law and so its principles become useful and acceptable to the modern world.

Morality in Buddhism is essentially practical and it is only a means leading to the final goal of
ultimate happiness. Buddhist ethics are not founded on any commandments, which men are
compelled to follow. The Buddha advised men on the conditions, which were most wholesome
and conducive to long term benefit for self and others. The theory of Buddhist ethics finds its
practical expression in the various precepts. These precepts or discipline are nothing but general
guides to show the direction in which the Buddhist ought to turn to on his way to find salvation.
The morality found in all the principles can be summarized in three principles: to avoid evils; to
do good, to purify the mind. To make distinction between what is good and what is evil,
Buddhism says, whatever actions that have their roots in greed, hatred and delusion and that
spring from selfishness are called bad; they are called Akusala Kamma. And all those actions,
which are rooted in the virtues of generosity, love and wisdom, are meritorious and good. They
are called Kusala Kamma.

3.8 ETHICS IN JAINISM

In general Jaina morality consists in the essential observance of Pancamahavrtas (panca-maha-

vratas) which are the ingredients of right conduct. For the attainment of Moksha, Jainism
prescribes a threefold path known as Triratna (Three Jewels). They are right faith (Samyag
Darsana), right knowledge (Samyag Jnana), and right conduct (Samyag Caritra). All these three
are essential for the attainment of Moksha but Jainism gives primary importance to the third
without which it is useless to observe the former two.

The Threefold path as Moral Values for Moksha

From the practical point of view Jainism necessarily invites us to have firm belief in the seven
principles. Belief in the seven principles is known as right faith. The seven principles are: 1) Soul
(Jiva) 2) Non- Soul (Ajiva) 3) Inflow (Asrava) 4) Bondage (Bandha) 5) Checking (Samvara) 6)
Shedding (Nirjara) 7) Liberation (Moksha). All the objects and modifications of the universe
come under the first two principles, soul and non-soul. Feeling, perception, consciousness are
found in the impure soul. Body is included in the non-soul. Pain and its cause are described by
the two principles inflow and bondage. Cessation of pain is liberation. The means of cessation is
included in the other two principles checking and shedding.The good and bad activities of mind,
body and speech are the causes for the inflow of karmic matter; these activities are the causes for
bondage. Removing this bondage is liberation. The means to remove the bondage is checking
and shedding the bad activities. This is the way to attain Moksha. Now coming to the right
knowledge, it is nothing but having right knowledge about the seven principles mentioned above.
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Right conduct means giving up bad engagements and following good engagements. Five vows,
five carefulness and three restraints have been said to be practical conduct by Jina. Five vows are
called pancamahavrata: They are non-injury (Ahimsa), truth (Satya), non-stealing (Asteya),
chastity (Brahmacarya) and non possession (Aparigraha). Five carefulness are called five
Samiti: They are carefulness in walking, speaking, eating, handling and casting refuse. Three
restraints are called three Gupti: they are control over mind, body, and speech. These thirteen
kinds of conduct are for the monks from the practical point of view. But whether a householder
or a monk, he has to follow pancamahavratas faithfully. Among these five vows, ahimsa is
given a very wide connotation in Jainism. Ahimsa is to be practical not only in deed but also in
thought and words. Keeping ill will against anyone in thought or speaking harsh words to anyone
is also himsa. It is equal to inflicting any bodily injury to anybody. Even forcing someone to do
something against his will is himsa. Similarly causing injury to someone due to negligence is
also himsa. Practicing ahimsa in Jainism is not very easy; it is a kind of tapas. Sometimes the
Jains go to the extreme of not burning light or cooking meal after sunset, so that no worms could
be attracted towards light and thereby killed. Thus Jainism in line with Buddhism and Hinduism
and in more stringent manner prescribes virtues meant for internal purity of the individual to lead
him ultimately to Moksha. However social virtues like love, compassion etc are not neglected in
Jainism. The three virtues of mahavratas, non-injury, truthfulness and non-stealing show the
direct concern of the Jainas for social virtues.

3.9 HEDONISM IN ETHICS OF CARVAKA

In Tune with Buddhism and Jainism it criticizes the Vedic ritualism and ceremonialism. Carvaka
school is the most ardent and ruthless critic of the Vedas. In its ethical teaching Carvaka is
equated with Epicureanism and Hedonism. According to this school, attaining and enjoying
maximum pleasure in this life is the only goal of man, because there is no other world or life
beyond the present one. The Carvaka system says the Vedas have falsely and deceitfully shown
the attraction of heaven for the attainment of which various kinds of rituals and sacrifices are
prescribed. The Carvakas make a fun of and ridicule all Vedic prescriptions regarding rituals and
sacrifices. According to them these are all innovations of the Brahmins to deceive people and to
serve their own selfish ends. But the Carvaka system is purely materialistic, hedonistic and anti-
Vedic doctrine and so it has very little impact on the general spiritualistic trend of the Hindu
ethical ideas. It never had any recognizable effect on the moral thinking of the Indian people.

3.10 LET US SUM UP

To conclude the essential Buddhist virtues and Jaina virtues consist respectively in Pancasila and
Pancamahavrata. Both Buddhism and Jainism give their virtues of individual purity. They give
more emphasis on the individual morality. Buddhism and Jainism reject Vedic ceremonialism
and ritualism and they do not speak of Varnashrama Dharma of Hinduism. They both prescribe
qualities of character and conduct which are equally applicable to all. They make distinction only
between the duties of an ordinary man and those of a monk.
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Check your progress II

Note: Use the space provided for your answer.

1. Give your views on Buddhist teachings on ethical life.

2. Explain about three fold path of Jainism as foundation of Jaina ethics.

3. Carvaka: do you advocate any value in this system of Indian philosophy?

3.11 KEY WORDS

Artha: Wealth. As a goal of life, it is pursuit of goods

Dharma: Righteousness

Moksa: Liberation.

3.12 FURTHER REFERENCES AND READINGS

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Chandravarkar, A. Manual of Hindu Ethics. Poona: The Oriental Book Agency, 1925.

Crawford, Cromwell. The Evolution of Hindu Ethical Ideals. Hawaii: The University Press of
Hawaii, 1982.

Kadankavil, Thomas. Ethical World. Bangalore: Dharmaram Publications, 1995.

Mekenzie, John. Hindu Ethics. New Delhi: Oriental Books Reprint Corporation, 1971.

Pushpendra, Kumar Sharma. Ed. Hindu Religion and Ethics. New Delhi: Asian Publication
Service, 1979.

Prashad, Sital. A Comparative Study of Jainism and Buddhism. New Delhi: Sri Sat Guru
Publications, 1982.

Sri Dhammananda. What Buddhists Believe. Taiwan: The Corporate Body of Buddha
Educational Foundation, 1993.

Tiwari, Kedarnath. Classical Indian Ethical Thought. New Delhi: Motilal Banarsidas Publishers,
1998.