Be it self-directed or swayed by social constructs, moral behaviour or individual conscience knits together the basic thread of human personality.
Since the beginning of human civilisation, conscience has existed as a common characteristic of every human being. Centuries back, even when India was not organised as a nation-state and there was no constitution to define the boundaries of ethics, morality existed as a living reality.
Though it had been a known and integral element of human civilisation for centuries, its consistency had always been put under a question mark. It is amusing to think that while ethical frameworks have changed their complexion through time, there has not been a standard set of moral concepts that may put them within constant boundaries.
Different groups of people with similar cultures, traditions and languages came together to form a nation. But in India, it is not similarity but diversity which unites different communities under the spirit of nationhood. In a country where diversity has been the basis of unification, moral grounds have also fluctuated concerning varied perceptions.
There are variations based on caste, religion, sex, community and age. The ideas of right and wrong keep on changing their shapes. Even in a single day, thousands of uncertainties clash in our minds about what is and isn’t moral. Not only with circumstances but also with people, morality varies vastly.
If we don’t have stable standards of morality, then why has it been perceived as a significant part of human civilisation for centuries?
Traditionally, ethics have largely been extracted out of religious texts, ones that were preached years back and were often claimed by a religious leader. The question that then arises is, can something which has not been amended with the passage of time be acceptable for the forthcoming generations? Is it legitimate to consider a religious text written centuries back a source of moral concepts?
People are divided on these matters, but if we dig deeper, we may observe that different groups have organised themselves into different moral sects. They are dogmatic in their preachings and lack mutual understanding. Variations in moral sects and the rudimentary approach of the preachers have been a reason behind violence and communal instability.
In Quest Of A Defined Structure Of Morality
For decades, there has been a need for a defined structure of morality that may overrule the other multiple fragments of morality. However, no religious texts or individual preachings can be taken as a constant set of morality by a larger population.
Ranging from Hinduism to Buddhism, Jainism and Sikhism, India has gone under transitions that have shaped the country’s soul. Different communities of people have been living with their respective philosophies of morality. Colonisation and globalisation both have influenced the moral development of the country as a whole.
India has an ancient history of ethics and morality. In texts, and even in an oral culture, moral understanding has been the priority for Indians. Vedas, Puranas, Upanishads and other smritis have been sources of ethical concepts. The central concepts of Indian ethics are represented in Rigveda, one of the oldest knowledge texts not only for India but for the entire world.
In Rigveda, we come across the idea of an all-pervading cosmic order (ṛta) which stands for harmony and balance in nature and human society. In human society, when this harmony and balance are disturbed, there is disorder and suffering. This is the power or force that lies behind nature and keeps everything in balance.
In Indian tradition, the concept of ṛta gave rise to the idea of dharma. The term dharma has been often perceived as religion; it stands for duty, obligation and righteousness. It is a way of life in which ethical values are considered supreme and everyone is expected to perform their duty according to their social position and station in life.
All the four Veda: Sama, Yajur, Artha and Riga, were under Shruti (that was perceived by sages by self-realisation). Intellectuals constructed Smriti (memory) out of the analysis of these Vedas. Upanishads are the texts that consist of concepts of all four Vedas and come under Smriti. These texts of Smriti have also provided an insight into moral concepts.
With an upsurge in faulty interpretations of these texts and a reinforcement of the caste system, other movements also came up with their ethical approaches.
Jainism is another important religion of the land. It places great emphasis on the three most important things in life, called three gems (Triratna). These are right vision (Samyaka dṛṣṭī), right knowledge (Samyaka jñāna) and right conduct (Samyaka cāritra). Apart from these, Jain thinkers emphasise the need for reverence (śraddhā).
Other moral principles also govern the life of Jains. Most important of these are ideas of merit (puṇya) and demerit (pāpa).
After the Jain, there are the Buddhist ethics. It is called an ethical religion as it does not discuss or depend on the existence of God but instead believes in alleviating the suffering of humanity. The ethical values in this faith are based on the life and teachings of the Buddha. These moral instructions are included in Buddhist scriptures or handed down through tradition.
According to Buddhism, the foundation of ethics is the pañcaśīla (five rules), which advocates refraining from killing, stealing, lying, sexual misconduct and intoxicants. In becoming a Buddhist, a layperson is encouraged to take a vow to abstain from these negative actions.
Proceeding further in the timeline, Sikhism is the recent faith in Indian tradition. Guru Nanak, the founder, stated, “Truth is higher than everything else, higher still is truthful conduct.”
The Re-Evaluation Of Morals
With the start of colonisation of the land and the emergence of the Indian state, moral standards and ethical grounds have also gone through a re-evaluation.
After Independence, India came up with a comprehensive charter of rights and duties — the constitution — that defined the development models and spelt out the rights and duties of the citizens of the country. Our constitution is the text that is ideally prioritised above any other moral sect.
Despite this, the fact that there are contradictions and disagreements concerning constitutional morality cannot be neglected. But the other way of looking at it is that the scope of amendments has made constitutional morality justified and sustainable.
Even though we have a constitution, various circumstances arise where a single approach cannot be considered moral. What is moral for one, maybe immoral for the other. The constitution cannot extend itself to every sphere. The laws written in the constitution are not evenly enforced because of the different notions which people carry.
Taking into consideration the Section 377 judgment, even after it, certain communities consider intersexual and marital relations between people of the same sex as “immoral”. Many extract morality out of the centuries-old religious texts, and in the process, overlook their rationality.
Mob lynching has become the new norm. The perpetrators think what they do is inherently moral. This reflects that present standards of individual morality lack a sense of humanity.
People are living with their own sense of morality. Their individual beliefs are shaped out of their individual experiences, community, religion and caste. In many situations, various contradictory moral standards have been observed among the same set of people.
In concerning oneself with a limited set of moral ideals, the essence of humanity and the value of human life is left behind. It is not always about being moral or immoral, but about the need for being sensible towards one’s duties as a human being. Fixing and rehabilitating morality within ethical boundaries is not adequate; we need to realise the essence of humanity to make a difference.
Moral concepts need to change and be updated with time. The concepts of the morality of the older generation may seem archaic to the youth. Moral dilemmas are not just topics of discussion for intellectuals but a vital issue for social well-being.
Individually, when we dwell upon the uncertain grounds of what is and isn’t, we must observe that any act which may harm society or any individual should be considered immoral. Being human, it is our responsibility to be ethical seekers who leave a developed sense of morality and a nourished conscience for posterity.