FEATURES OF INDIAN ETHICS
In Western philosophy, ethics is a branch of philosophy. Ethics and philosophy are considered equal in India. Philosophy is a way of life, not just an intellectual pursuit. The realization of the Ultimate Reality is the goal of Indian intellectuals. Indian intellectuals have a holistic approach to life. There are no watertight compartments in philosophical difficulties for them. The Indians have a profound belief in the moral order that exists throughout the cosmos. Everyone has a role to play in maintaining the universal moral order. In this cosmos, everyone has a function to play. Each function has its own set of duties and obligations.
Individual responsibility, according to Indian thought, is not limited to human society. It encompasses the entirety of sentient creation. "Love thy neighbour as thyself, and every living person is thy neighbour," according to Indian philosophy. In India, moral philosophy is the art of living a decent and disciplined life.
The Orthodox (Astika) and Heterodox schools of philosophy in India are generally classified (Nastika). Mimansa, Vedanta, Sankhya, Yoga, Nyaya, and Vaisheshika are the six major philosophical systems of Indian philosophy. These schools acknowledge the Vedas' authority. Be a result, they are referred to as Orthodox or Astika schools. Heterodox Schools of Indian Philosophy include the Charvakas, the Buddhas, and the Jainas. These schools reject the Vedas as authoritative. As a result, they are referred to as Heterodox or Nastika schools.
CHARACTERISTICS OF INDIAN ETHICS:
All Indian philosophical systems, whether Orthodox or Heterodox, share some characteristics. The following are some of the characteristics of Indian ethics:
1. In the history of civilization, Indian ethics is the earliest moral theory. The Orthodox and Heterodox schools' chronologies are difficult to establish (except Lord Buddha i.e 487 BC) Because of its remoteness, Indian ethics has become well established in the actual lives of its adherents. Every school of Indian philosophy attests to the persistence of ethical ideas that have stood the test of time.
2. Indian sages offer some practical suggestions for living a perfect life in this world. For thousands of years, Yoga, Jain, and Buddhist adherents have practically followed the standards of conduct. Indian moral philosophy aims to not only analyze moral objectives but also to explore the road that leads to them.
3. The philosophical foundation of Indian ethics is powerful and deep. Each philosophical system identifies metaphysical ideals that must be lived out. A combination of theory and practice, intellectual comprehension and direct experience of ultimate reality exists (Kaivalya, Nirvana etc.) Intellectualism and moralism are two wings that aid the soul's spiritual flight in Indian ethics.
. Indian ethics is spiritualistic and absolutistic. It aspires to transcend pleasure and pain, as well as right and wrong, good and evil, in order to realise supreme reality. Spiritual discipline is required to achieve the aims.
5. Indian ethics is based on humanism. It aims to strike a balance between an individual's inner and exterior lives, as well as their personal and social lives. Moral norms or codes of behaviour are established in such a way that individual advancement and society welfare result in peaceful living. The well-being of humanity is the purpose of morality.
6. Indian ethical thinkers advocate for nonviolence, love, compassion, and goodwill for all living things. It isn't just restricted to humans. It encompasses all living things, including plants, birds, and animals, as well as all visible and invisible forms of life.
7. Indian philosophers believe in Karma's Law. The Law of Karma states that all of our actions, whether good or evil, have due consequences in the lives of those who act with the desire to reap the benefits. It is the universal moral code that regulates everyone's life. The power generated by an action that has the potential to yield fruit is known as the Law of Karma. It is the law of moral values conservation. All Indian schools recognize the Law of Karma, except for Charvakas.
DIFFERENCE BETWEEN ORTHODOX AND HETERODOX SCHOOLS OF INDIAN ETHICS:
The acknowledgement of Vedas is regarded to be the fundamental difference between the two branches of Hindu Philosophy schools. Orthodox schools acknowledge the Vedas' authority, whilst heterodox schools do not. Eight of these nine systems are atheistic, meaning they have no place for God. Only Uttara Mimansa, commonly known as Vedanta, includes a place for God.
Indian Philosophy has six Orthodox Schools (Classical Schools): Sankhya, Yoga, Nyaya, Vaisheshik, Purva Mimansa, and Uttar Mimansa are the six classical schools (shatdarshan) (Vedanta). The doctrine of karma and reincarnation was embraced by almost all Indian schools of thought, and the ideal of moksha was understood as freedom from the cycle of births and deaths. The highest goal of human effort is moksha (freedom).
Indian Philosophy Has Three Heterodox Schools: Unorthodox (nastika) systems are those that do not recognise the authority of the Vedas. The following schools of Indian philosophy are considered unorthodox: Cravaka, Buddhist philosophy, Jain philosophy, Ajivika philosophy.
CONCLUSION:
The Indian perspective on moral philosophy differs from Western philosophy. Ethics is an academic inquiry in Western philosophy, whereas it is a way of life in Indian philosophy to discover the ultimate reality. The DHARMA idea is a unique notion in Indian philosophy. It's not simply about religion or the faith one practices.
The Bhagwad Gita promotes Nishkama Karmayog or the road of action. The Gita advocates disinterested duty performance. The Gita, on the other hand, assigns precise responsibilities to individuals based on their abilities and life stages. To put it another way, the Gita recommends Varna-Ashrama dharma. Individual, as well as social wellbeing, are promoted by the Gita ethics.
https://www.ayushhealthandwellness.com/2017/04/indian-ethics.html
https://www.thefreshanswers.com/features-of-indian-ethics/
https://www.egyankosh.ac.in/bitstream/123456789/8271/1/Unit-6.pdf
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