by Jayaram V
There is a bridge between time and eternity; and this
bridge is Atman, the spirit of man. Neither day nor light cross that
bridge, nor old age, nor death, nor sorrow. Evil or sin cannot cross
that bridge, because the world of the Spirit is pure. This is why when
this bridge has been crossed, the eyes of the blind can see, the wounds
of the wounded are healed, and the sick man becomes whole from his
sickness - Chandogya Upanishad
May we follow the path of goodness as the sun and the
moon follow their path. May we associate again and again with liberal,
the non-harming, the knowing. - Rig Veda 51.15
May good thoughts come to us from every side, pure,
unobstructed, over flowing - Rig Veda, 89.1
Whether we are in pursuit of material success or spiritual
enlightenment, virtue and morality matter. Wealth or happiness or self-realization can be achieved
only
on a strong moral foundation. Practice of virtue inculcates a sense of
social and moral responsibility in our collective
consciousness and certain orderliness and discipline in our
behavior, without which we cannot survive or live peacefully upon earth.
We all have the potential either to be a god or a demon. In each of us, good and evil tendencies are constantly at
loggerheads and the struggle intensifies as the world becomes increasingly
chaotic. Each and every moment in our lives, we are presented with this
choice, to choose between the good and the evil and what we choose
determines the course of our lives and the fate of our world. The
progress of our civilization and our survival as a species rest upon the
simple belief that doing good, being good and staying good on our part
would lead to our collective good. We cannot act irresponsibly towards
one another and expect some good to come out of it eventually. Our
interconnectedness makes it almost impossible to isolate evil in an
individual and deal with it as if it does not belong here. As the
world becomes more and more preoccupied with materialism, the practice
of virtue becomes all the more relevant. As one of the great contemporary
gurus of India said, in the days of Ramayana, the demons used to live in
distant lands and made their appearance occasionally to cause trouble.
In the days of the Mahabharata, they began living in the families, as
relations and friends.
Now in the age of Kali, the demons have started living inside us. To be free from them, we have to
fight the great epic battles of Ramayana and Mahabharata within
ourselves by invoking the power of God and remaining on the path of
virtue.
Religion and Morality
All religions recognize the importance of morality in our lives. On
the surface, it looks like religion and morality are inseparable. But this
is not true. We can say religion and morality are
somewhat vaguely interrelated and the practice of one does not
necessarily mean the practice of the other. For instance, a religious person need not be moral and
a moral person need not be religious. Religion may try to regulate the
moral life of an individual, but a person cannot be called moral just
because he has joined a religion or following a religion. We cannot say that an atheist is
immoral, simply because he lacks faith, or that some one who has
committed a mortal sin is virtuous just because he is a monk or a priest
or a bishop. This line of thought that
separates religion from morality is of recent origin in the west,
following the dawning of the age of reason and the advancement of
scientific thinking, but it has been prevalent in Asia since ancient
times. Some of the notable religions and philosophies of the east,
including Buddhism and Jainism, have been atheistic. The Samkhya and
Yoga philosophies do not believe in God, but they teach the practice of
morality as a necessary condition for the liberation of individual
beings. Even though we may argue that religion and morality are distinct
subjects, we cannot fail to notice the important role played by all
major world religions in keeping the world on the side of righteousness
and making people feel responsible for their actions. A state may
introduce laws to make its people follow certain rules. But it cannot
replace religion because it cannot influence the inner world of its
subjects. Law can only enforce legal obligations, not moral.
Morality in World Religions
In Hinduism, dharma (observation of religious and moral law) is
the first of the four chief aims (purusharthas) of human life1. Morality
is also implied in the theory of karma, according to which each
individual is responsible for his or her actions. Hindu scriptures
declare that the actions of men are caused by the three qualities,
namely sattva (purity), rajas (vitality) and tamas (darkness) and one
suffers from the consequences of their actions according to the
predominance of these qualities. The aim should be to increase the
quality of sattva by cultivating virtue and doing good deeds.
The
Eightfold Path of Buddhism is basically a course in virtuous living
on the path of righteousness (dharma), which would lead to Nirvana or
liberation. The Eightfold Path consists of right understanding,
right thought, right speech, right action, right livelihood, right
effort, right mindfulness and right concentration. Sila or right conduct
is an important concept of Buddhism, which can be practiced through
right speech, right action and right livelihood. Dhammapada declares,
"The evil-doer mourns in this world, and he mourns in the next, he
mourns in both. He mourns and suffers when he sees the evil of his own
work."
Jainism declares that without proper conduct, there is
no liberation2. In Jainism both the lay followers and monks and nuns
have to undertake vows and follow a strict code of morals for their
spiritual development and ultimate liberation3. Right conduct,
along with right beliefs and right knowledge are considered to be the
Three Jewels, or the three guiding principles. Right conduct is not a
mere mechanical obedience to virtue, but a spontaneous outcome of inner
purification achieved through practice of austerities and penances. One
can stop (samvara) the entry of karmic substance into the soul, through
the purification of the mind and the body, by good conduct and by
developing virtues as prescribed in the scriptures.
In Sikhism there is
an emphasis on cultivation of virtues and removal of vices. Guru
Nanak, the founder of Sikhism, was known for his stand against
superstition and social inequality and his emphasis on good conduct,
inner purity and devotion to God. Speaking against outward religious
observances, he said, "Let good conduct be
thy fasting." Guru Arjun Dev, one of the notable Sikh Gurus,
emphasized self-control and inner discipline. He declared, "Whosoever controls the mind, he is a pilgrim."
According to Sikhism, lust, greed, attachment, anger and pride are be the
five cardinal vices, which need to be overcome through prayer, service and
charity.
In Islam, good deeds are as important as the five pillars
of practices.4 The Prophet Muhammad declared that on the Judgment
day men would be judged by their actions. Said he, "God does
not judge you according to your appearance and your wealth, but he
looks at your hearts and looks into your deeds." Regarding
morals, he said, "The most perfect of the believers in faith
are the best of them in morals and the best among them are those who
are best to their wives." The Quran says, "Whoever does a
good deed, he shall be repaid ten-fold; and whoever does evil, he
shall be repaid with evil." If Karma is central to Hinduism,
Buddhism and Jainism, sin is central to Christianity. Sin is what keeps
man from reaching God. It is disobeying His law, turning away from Him
and His love, indulging in wrong doings and challenging His supremacy.
One can absolve oneself from sin by penitence and by honestly admitting
to the fact in the form of a sincere confession and not repeating it
again. The sermon on the mount is perhaps one of the best discourses on
morals ever received by mankind. The Bible is not just a book of fables
and parables about the life of Jesus and other Christians, but a book of
virtue. The Ten Commandments of the Old Testament serve as a the true
measure of one's conduct upon earth against the law of God.
According to Judaism the world stands upon three things, which are
very much like the three Jewels of Jainism: Torah (the holy knowledge),
Avodah (religious practices) and Gemilut chasadim (loving deeds). Moses
had a tough time trying to teach his men follow the righteous path as
chosen by God for the Israelites. Time and again they betrayed him and
tested his patience, as they wandered in the wilderness in search of
their true land. The
Ten Commandments of the Old Testament and the 613 commandments found in
the Levictus and other books are but long lists of divine laws meant to
regulate the lives of Jewish people. They are not meant to secure a heavenly
world some time in future, but a holy and perfect life here and now by
protecting them from the evil worldly influences.
Cultivation of Virtues
All religions prescribe a code of conduct for their followers to help
them achieve liberation. While there may be wide variations in what each
religion considers as appropriate and necessary for the good of their
followers, we can classify
the religious morality they preach into the following broad categories.
1. Rules concerning knowledge. Every religion tells us to
study its scriptures so that we become aware of the existence of God and
His law. Those who cannot
study, are advised to learn from the knowledgeable
or listen to their discourses. As we study the scriptures we become well
versed in the practices, beliefs and philosophy of the truth it
teaches. We become aware of such matters as the nature of self, the purpose of
life, the nature truth and reality, our creation, the true nature of God
and our relationship with Him and others. In Hinduism, as in
some other religions, the scriptures declare that we are not what we
appear to be or believe ourselves to be. We are immortal souls and the
world in which we live is an illusion. We can realize our true nature
and escape from this ephemeral world through spiritual effort. Buddhism
teaches us how we can overcome the problems of suffering, aging,
sickness and death, by right means. Christianity and Islam teach us how
we can abide by the law of God and secure an eternal life in the heaven.
2. Rules concerning egoistic thinking. These rules are meant
mainly to deal with our egoistic thinking and transcend it ultimately
for a greater good. Many religions
prescribe meditative practices to observe how our thoughts arise and
subside and how they cause disturbances in our consciousness by their
constant activity. By watching them constantly as witnesses to our own
minds, we can learn about them and deal them effectively so that they no
more become impediments in our progress. The mind is an instrument of nature,
limited in vision, capacity and purpose. It perpetuates egoistic
thinking and renders us selfish, self-centered, possessive and
insensitive to the underlying unity of creation. Our thought and actions
are caused mostly by our desires and our desires arise out of our false beliefs
and notions. By practicing discrimination, we can learn to deal with our
desires and there by our thoughts ultimately. Many religions
prescribes rules, techniques and code of conduct to achieve a state of
equanimity where we are not effected by the pair of opposites. Besides we
can develop an awareness in which we can melt melt the barriers that keep us separated from the rest of creation
and experience oneness with it.
3. Rules concerning behavior. One of the preconditions of spiritual life is the transformation of
lower nature and cultivation of divine virtues. All religions distinguish
between the behavior which is conducive and that which is an obstacle to
eternal freedom, inner peace and harmony. Good behavior is characterized
by such traits as devotion and submission to God, humbleness, humility,
wisdom, cleanliness, simplicity, truthfulness, purity, love,
compassion, non-violence, charity, service, selflessness, brotherhood,
self-control, courage and faith. Negative behavior is described in terms
of anger, greed, envy, lust, pride, cruelty, ignorance, lethargy,
pomposity, exaggerated self-importance, stealing, adultery, lying and so
on. In the Bhagavadgita5 Krishna says, "Divine virtues are for
liberation, but non-divine qualities are regarded as binding." We
find similar approach in all other religions.
4. Rules concerning true relationships. All religions teach us
how to conduct ourselves in the world and how to manage our
relationships with God, with others, with our family members and with
ourselves. Almost every religion tells us that we should treat others
the way we want to be treated and that when we deal with others we have
to be truthful and nonjudgmental, transcending our petty interests, loving our enemies and neighbors,
seeing God in everyone, helping the poor and the needy, protecting the
weak, submitting ourselves to the will of God and spreading good
thoughts everywhere. We are advised to avoid that which promotes strife
and violence and follow that which leads to peace, harmony and universal
brotherhood. Hinduism considers the whole world as one great family, in
which each and every being and thing is permeated with the presence of
God. To experience God in everything and everywhere is the ultimate
purpose of human life. When one sees oneself in all and all in oneself
and realizes that there is nothing else, he achieves true liberation. In
Islam a believer can have direct relationship with God without the
intervention of an intermediary. He also has a responsibility towards
his brethren, whom he should help if they need, as a part of his service
to God. In Christianity relationship with Jesus is relationship with
God. Prayer, devotion, faith and sincerity are the means to sustain such
relationship.
Transcending Morality
On our path to spiritual freedom we will reach a stage where
attachment to the pair of opposites becomes an obstacle. It is a stage
where having any form of goal or preference itself is considered as an
excess baggage. Equidistance and equanimity of mind are the most
important ideals at this stage. We know that in the final analysis our morals and values are all relative. They are seemingly
right from certain perspectives, but not so from certain other. Thus what is victory for us in a war, may be a cruel act
of imperialism for others. What we consider to be justice by hanging an outlaw may be
viewed by some as pure murder. What is pure business for some may be an
act of environmental degradation for others. Besides, it is not always possible to
classify behavior into two distinct categories of good and bad or moral
and immoral. There are a some of gray areas, which even the gods find it
difficult to handle. Those who are in the advanced stages of
their spiritual progress know this well and therefore renounce all
preferences for even morality. While morality
may facilitate their progress in the early stages, at some stage they
have to overcome their attachment or preference for all notions of morality
and immorality altogether. This does not mean they become immoral
or practice immorality. It only means they stop judging their actions as
well those of others. They transcend their narrow minded thinking in
order to develop a broader awareness, where there is room for tolerance,
understanding, insight, compassion and forgiveness without effort. With silence, understanding and
the power of their inner purity and without preaching and particular
desire, they bring transformation in people,
who come into contact with them. They cultivate the highest of all
virtues, the unconditional love of God.
Conclusion
There are some people who think spiritualism as a kind of
escape from the harsh realities of life. They believe that by going and
living in an ashram or a monastery is much better than spending time with their
families. Some resort to sanyas
or the life of a recluse because they find it repelling to deal with the
harsh realities of life.
They regard renunciation as an easy and convenient way of avoiding
responsibilities and the challenges of human life. Wearing orange
robes, growing long hair and imposing beards, learning a few words from the
scriptures, they go around the world trying to impress people with their erudition. But
because their moral foundation is weak, they succumb to the temptations
of life at some stage and bring a bad name to themselves and to the
religion they promote. We have seen this happening in many parts of the
world where men in robes indulge in inappropriate behavior. It happened in China a thousand years ago, resulting in the
decline of Buddhism. Whether it is now or then, the fact is one cannot build spiritual life on a shaky foundation that is devoid of
morality and inner purity. Whether it is Hinduism, Buddhism or Islam or Christianity, the life
of a recluse is much harder than that of an ordinary householder. It
demands a greater discipline, commitment and self-control. A deeply
religious and disciplined life is the most difficult of all life styles. The difficulty is greater
when one considers the amount of responsibility that goes with it. It
becomes overwhelmingly important, as one moves into spiritualism to
achieve self-realization. Here one becomes one's own witness and guard.
So while an insincere religious person may escape from the world with
his clever manipulations, a spiritual person has no place to hide because
He cannot escape from himself.
Suggested Further Reading
Footnotes
1. The four purusharthas are, dharma (righteousness), artha (wealth),
kama (sensuous pleasure) and moksha (liberation).
2. Uttaradhyana Sutra, Mahavira, Ch27:30.
3. Lay followers of Jainism have to undertake 12 vows consisting of
five anuvratas, three gunavratas and three sikshavratas. The monks and
nuns have to observe five mahavratas. In addition lay people who want to
enter the monkhood, have to observe an additional eleven vows.
4. The five pillars of Islamic practices are shahada (declaration of
faith), salat (five prayers a day), saum (fasting during the month of
Ramadan), Zakat (charity) and hajj (piligrimate to Mecca).
5. Bhagavadgita Chatper 16
|
