Ethics & Values - The Upanisadic Paraphernalia

Abstract

The article addresses the issue of the ethical implications and the methodology regarding the generation of values concealed in the ancient Indian literature of the Upanisads. The formal contents of the Upanisads raise doubt on whether those seemingly obvious metaphysical dispositions have anything to do with the science of moral living and the values indispensable for a peaceful life of satisfaction. The present inquiry though embraces the ten principal Upanisads as a whole, is centered on the two scriptural statements of Brhadaranyakopanisad (1.2.1 & 1.2.4) which presupposes 'Kam' or 'Desire' as the highest value. According to the framework of understanding the ethical conceptions and moral principles based on the modem thinking, the notion of 'kam' proves useful in explicating various philosophical quandaries and in finding out key resolutions on social tribulations even in contemporary time of development wherein technological and scientific approach towards life has taken center stage. A systematic treatment of such different implications of 'desire' in different contexts does conceive the ethics and values that are inherent in the 'kam' which represents perhaps the earliest speculation on the topic. Arguments are made in favor of its universalizability, consequentiality and deontological perspective that serve as evaluative tools of ethics and of identifying appealing values. The basic trinity of ethics- truth, beauty and good- are irreducible in themselves in the context of moral life. Therefore, these prove to be of supreme value. But these three get exhausted in the realm of'Ananda'that is the Reality itself For this, the trinity is considered subservient to the Reality. Ananda in the Upanisadic terminology is the 'truth of truth' and is to be desired by all. 'Perfection' has been thought of as the ultimate 'good' and it leads to the well-being of all. In the context of'dharma' (moral thinking), values are conceived as obligatory. Rta provides propensity to the 'good' whereas 'naiskarmya' is another tool for realizing the ultimate good. The decision on right/good is dependent on wisdom. The ego-centric mind, despite its innate nature of good, is in conflict with this good and comes as the ground for immoral actions. Truthfulness and non-violence are the potential instruments of perfection that finally results in the 'well-being' of all.