The Roots of Hindu Ethics

The Roots of Hindu Ethical Concepts

Introduction

In this article I intend to present some of the early indications of Hindu ethical concepts in Rig Veda. This short article shows how difficult it is to trace the roots of the beginning of Hindu ethics. However, it is an attempt to show the connections between the Rig Veda and the modern day Hindu ethical practices.

1. Ethical Concepts in Greek and Indian Traditions

Studying the Greek ethical norms is not very difficult for the modern western thinkers because they find themselves in the similar circumstances. Thought and life of modern Europe are so related to those of ancient Greece that the modern student readily feels at home in the study of the latter. Unlike in the case of the Greek tradition, a study of Indian ethics involve a study of problems not themselves strictly ethical, therefore there is a need to study conditions that were held prior to the rise of ethical speculations proper.           When one reads the Rig Veda one realizes that actually there is no specific discussion on the moral end in the strict sense. In fact, such concepts receive just a small attention. However, there are some indications of ethical thinking as well as of the religious thinking in those writings.

2. Difficulty of Forming Ethical Concepts in the Rig Veda

The Rig Veda consists of hymns addressed to gods; hymns of prayers and praise. Actually, most gods were personification of natural phenomena. However, at present the connection between characters of gods and original physical phenomena cannot be shown in most cases. Therefore, we see that such natural polytheism could not form a foundation for any satisfactory ethics nor for a very satisfactory morality. The absence of unity in the universe and the existence of powers opposed to each other are characteristics of natural polytheism, therefore no single absolute good or ideal life is possible. The myths of Rig Veda represented to the ancient Aryan almost literal truth and consequently we cannot expect to find in the hymns ethical speculation of a very advanced order.

            In the Rig Veda, all gods are not sharply distinguished from one another. There are gods with identical qualities, so that one or another god may be invoked indifferently. Again there are pairs and groups of gods invoked jointly e.g. Indra-Agni, Indra-Soma and Mitra-Varuna. The worshipper therefore tends to attribute to the god whom he addresses the qualities not of a god but of a “God.” Polytheism of Rig Veda is not “crass polytheism” in that sense, but polytheism modified.  Varuna is greatest of gods in Rig Veda; Supreme moral authority resides in him.

4. The Concept of Rita

The concept of Rita is the most important concept in the Rig Veda. It is understood as the “law” or “order.” It represents both natural and moral order and also that order which characterizes correct worship of the gods through sacrifice and prayer. This idea goes back to Indo-Iranian times. It is believed that through Rita the rivers flow; that dawn is born of Rita, that by Rita the moon and stars keep their courses. The lords of orders are Varuna and Mitra. Varuna is the guardian of Rita in the sense of moral order, therefore chief of gods. Rita viewed ethically is identified with truth. The laws of Varuna are ever true. We may thus say that, truth is the law of the universe; it is the foundation not only of moral but of cosmic order.

5. Application of the Concept of Rita in Day to Day life

It is quite clear that Rita stands for moral order and is opposed to sin or unrighteousness. But it is difficult to discover those hints. The application of Rita is very wide consequently its depth is lost. When we try to approach from the point of view of “good” it is of little satisfaction because they had many “goods” e.g. winning war, health, length of life, honour, freedom from sin… the virtues and vices in those days were connected to their simple ends of life. Sins were classified against gods, friends, brother, comrade…Rita has been shown to be identified with truth: truth is a principle that belongs to the constitution of the universe. As a natural application of this truthfulness is demanded of man and lying is condemned as a sin. In some hymns Indra- Soma are praised as in a special way the supporters of truth and enemies of falsehood. Crimes of fraud and violence are condemned. Hatred even of foeman is referred to as sinful. Friendship is also given a very important place.

6. The Concept of Sin, Punishment and Hell

The concept of sin is also quite common in Rig Veda. It is regarded as the disobedience of the commands of the gods especially Varuna. Consequently the concept of punishment too comes in i.e., hell/narakasthanam. However, the idea of punishment has very little eschatological implications. Nature of punishment too is vague and indefinite. In Rig Veda there is also the idea of release from sin and forgiveness of sin though not as elaborate as in Christianity. There are prayers for forgiveness. Gods Aditi and Varuna are projected as releasers from sin.

7. The Concept of Tapas and Ishtapurta

Another important concept in Rig Veda is that of “tapas.” It refers to fervor of devotion or austerity and self-mortification. Another important concept is that of Ishta and Purta (Ishta=sacrifice and Purta=presents given to the priest.) later these two words were combined to form Ishtapurta. This was meant to store up something in life, a sort of bank on which one should draw after death. Later, concept of karma developed from it and this concept is perhaps the most significant and determining in the development of ethical thought in India.

Conclusion

Rig Veda contains some of the oldest ethical concepts in Hindu tradition. My effort has been to depict how difficult it is to trace back the roots of some of the present ethical practices. Often it is not easy to trace back to such roots. It is also not easy to find out the ethical implications of the Vedic verses but close analysis of the verses show that they have ethical implications though not very explicit.

Bibliography

Hindery, Roderick. Comparative Ethics in Hindu and Buddhist Traditions. Delhi: Motilal Banarsidass, 1978.

McKenzie, John. Hindu Ethics: A Historical and Critical Essay. New Delhi: Oriental Books Reprint Corporation, 1971.