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Consider the following passage from the module on Ethics:In Ṛgveda, we come across the idea of an all-pervading cosmic order (ṛta) which stands for harmony and balance in nature and in human society. … The concept of ṛta gave rise to the idea of dharma. The term dharma here does not mean mere religion; it stands for duty, obligation and righteousness. It is a whole way of life in which ethical values are considered supreme and everyone is expected to perform his or her duty according to his or her social position and station in life. In Buddhism, for ethics the word dhamma is used, which is the Pāli equivalent of the Sanskrit word dharma. …In the Hindu way of life, every individual is expected to perform his or her duty appropriate to his or her caste (varṇa) and stage of life (āśrama). This division of one‟s life into the four āśramas and their respective dharmas, in principle, provides fulfilment to the person in his social, moral and spiritual aspects, that would lead to harmony and balance in the society. The four āśramas are: (1) brahmacarya, stage of studentship; (2) gṛhastha, stage of the householder; (3) vanaprastha, life in the forest; and saṁnyāsa, renunciation.Apart from āśrama, the concept of four ends of life (puruṣārthas) is also very important. These four ends of life are the goals which are desirable in them and also needed for fulfilment of human aspirations. These are (1) righteousness (dharma); (2) material well-being (artha); (3) fulfilment of desires (kāma); and (4) liberation from all worldly ties (mokṣa). The fulfilment of all of these four ends of life is important for man. In this classification, dharma and mokṣa are most important from the ethical point of view. They give right direction and purpose to human life. For instance, acquiring wealth (artha) is a desirable objective, provided however it is in conformity with dharma, that is, the welfare of the society.In the Bhagavad-Gītā, selfless action (niśkāma karma) is advocated. It is an action which is required to be performed without consideration of personal consequences. It is an altruistic action aimed at the well-being of others rather than for oneself. In Hinduism this doctrine is known as karma yoga.Answer these questions in relation to the above passage:1. What are the main concepts here intended to give meaning and order to human life?2. Consider the four āśramas — do they have any correspondence in modern life?3. Can you think of any historical figure in India who, in your opinion, would be an embodiment of the concept of niśkāma karma? |
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Answer» 1. The concepts are mainly the four stages of life (āśramas) and their respective dharmas, and the four ends of life (puruṣārthas). A good answer could briefly comment on their components and remark that a life lived along such concepts will be a well-ordered, purposeful life. Niśkāma karma may be mentioned, although it is not a concept meant to “order” life; it is a practice part of the broader concept of karma yoga. 2. A good answer would point out that in today’s context, brahmacarya as the phase of studentship, followed by gṛhastha, the stage of the householder, still have applicability. Vanaprastha, since retiring to forests is no longer in fashion, is now simply retired life. When the retired person has spiritual inclinations or pursuits, it may be said to be a rough equivalent to saṁnyāsa. Broadly, therefore, the classification remains applicable. 3. This answer may be allowed a degree of subjectivity, since perhaps no historical figure will be a perfect embodiment of niśkāma karma. Several freedom fighters, from Tilak to Gandhi, would provide fair answers. Many spiritual figures, such as Kabir, Swami Vivekananda and many more, or a teacher such as Acharya Prafulla Chandra Ray, would provide fine examples too. |
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