Excerpt from the Book ‘Human Values and Ethics in Education’ by Dr.
Vijaya Lakshmi Mohanty (Page: 20-28)
Indian Value System over the ages and its modern day relevance:
Srimad Bhagavat Gita:
Srimad Bhagavat Gita is the repository of Human Values. It’s the timeless wisdom
and the priceless gift that Human Civilization can ever have. Since ages Bhagavat Gita is the
ultimate path finder and provides solution to numerous confusions and conflicts in the human
mind. Bhagavad Gita is able to address all conceivable issues in only 700 verses is part of its
mystical potency. Bhagavat Gita describes these fundamental universal principles – the
underlying framework of the universe that reflects the purpose of the universal architect.
There are various principles, guidelines in Bhagavat Gita for a higher way of life with bigger
goals. Few of the verses quoted here for their influence and applicability in this era. However,
it’s extremely difficult to choose few verses considering the richness of the sacred scripture.
(i) Perfection in Action
“Karmanaiva hi samsiddhimasthitajanakadayah
Loka-sangrahamevapisampasyankartumarhasi” 3.20
King Janaka, father of Sita and father-in-law of Lord Ramaattained perfection solely
by performance of prescribed duties. Therefore just for the sake of educating the people in
general, one should perform his work. The sense of duty is very important for growth of a
human being.
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(ii) Perfection in Speech
“Anudvega-karamVakyam Satyam Priya-hitam Cha yat
Svadhyayabhyasanamchaivavanmayamtapauchyate” 17.15
Austerity of speech consists in speaking words that are truthful, pleasing, beneficial,
and not agitating to others, and also in regularly reciting Vedic literature.3It is believed that
most of the problems of present day world can be solved if we practice this sutra in our life.
(iii) Perfection in thought
“Ananyaschintayantomam ye janahparyupasate
Tesamnityabhiyuktanamyoga-ksemamvahamyaham” 9.22
The devotees, who always worship Lord with exclusive devotion meditating on the
transcendental form and by engaging themselves in supreme consciousness by hearing,
chanting, remembering and offering prayer are perfect in self-realization. Lord carries what
they lack and preserves what they have. They are always taken care of.
(iv) Transmigration of Soul
“Vasansi jirnani yatha vihaya navani grihnati naro aparnai
Tatha sarirani vihaya jirnanyanyani sanyati navani dehi” 2.22
As a person puts on new garments giving up old ones, the souls similarly accepts new
body, giving up the old one. This is also called the principle of transmigration of soul.
Knowledge of this make a person faces death with valour and ease.
(v) Niskama Karma ( Doing work without desire for result)
“Karmany evadhikareste ma phalesukadachana
Ma karma-phala-heturbhur ma tesangostvakarmani” 2.47
Each individual is called upon to perform his duty without being concerned about the
reward for or consequences of such an action. Never consider yourself the cause of the results
of your activities, and never be detached to not doing your duty. Indian parents mostly
console their wards with such Gita vani if the later fails after putting endeavours.
(vi) Three modes of material nature
“Sattvam rajas tama iti gunah prakrti-sambhavah
Nibadhnanti maha-baho dehe dehinam avyayam” 14.5
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Material nature consists of three modes, viz., Sattva (goodness), rajas (passion) and
tamas (ignorance). Though the living entity has nothing to do with this, he becomes
conditioned by the material world. This is the cause of various happiness and sorrows.
(vii) Intake of proper food
“Ayuh-sattva-balarogya-sukha-priti-vivardhanah
Rasyah snigdha sthira hrdyaaharahsattvicapriyah” 17.8
Foods dear to those in the mode of goodness, increase the duration of life, purify
one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy,
fatty, wholesome, and pleasing to the heart.7
Imparted amidst of warfare, Bhagawat Gita reiterates that God is the means as well as
the end. Taking refuge in Him by surrendering brings eternal joy to human being. Since it is
the duty of a warrior to fight, he has no business worrying too much about results. Arjuna
(the main character) should just fight. Clearly the text defends the caste system, with
Brahmans (priests and scholars), Kshyatriyas (kings and military), Vaisyas (merchants) and
Shudra (farmers).
Srimad Bhagavatam and the importance of Gunas:
Srimad Bhagavatam describes particularly of devotion to Sri Krishna, incarnation of
Lord Narayana. Like Bhagwat Gita, it also offers comparative study of three gunas, viz.,
Sattva, rajas and tamas (Ch.12.3) as follows: When sattva which is pure and tranquil and
which has the power to illuminate overcomes the other two gunas, then a man becomes
endowed with happiness, virtue and knowledge. When rajas, which leads man to action,
which rouses attachment, becomes active, finds wealth and fame, and suffers misery. When
tamas, which is characterised by inertia, and which casts a veil of ignorance over one’s mind
and makes one lose the power of discrimination, overcomes rajas and sattva, then man
becomes stricken with grief and delusion; he lives in a dream of hope; he becomes cruel; falls
asleep spiritually. The emphasis in the above literature is to develop sattva, the superior guna
and have less inferior gunas, viz., rajas and tamas and finally raise above all the three gunas
and realise God.
Seventy values are chosen among the numerous described in Sanskrit scriptures.
These are divided according to three Gunas (Triguna) described in the sacred scriptures viz.,
Bhagavat Gita, Upanishads, Thirukkural etc. are narrated below with their Sanskrit word and
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English meaning. Though exact English Translations are not available for many words,
efforts are made to translate to the closest meanings.8
Sattvik Values:
1. Ahimsa (Non-violence)
2. Kshanti (Tolerance)
3. Daya (Compassion/ Mercy)
4. Tosha (Contentment)
5. Satyam (Truth)
6. Acharyaupasana(Approaching a bona fide spiritual Master)
7. Soucham (Internal and external purity/ cleanliness)
8. Sthairyam(Steadfastness)
9. AthmaVinigraha and IndriyarththeshuVairagya(Self Control and Detachment
from sensual Pleasures
10. Ishta AnishtaUpapaddhishunityamsamachittatvam( Equanimity in the both good
and bad times)
11. Mayi AnanyaYogena Avyabhicharinibhakti (Everlasting andunconditional bhakti
towards the Lord)
12. Adhambithvam (Modesty, Quiet Performance/ Pridelessness)
13. Thathva Gnanartha Darsanam(Realising The Truth / Attaining Bliss)
14. Amanithvam (Humility)
15. Anahankara (Egolessness)
16. Akrodhah (Freedom from anger)
17. Tyagah (Renunciation)
18. Shanti (Tranquillity)
19. Apaisunam (Aversion to fault finding)
20. Aloluptvam (Freedom from greed)
21. Mardavam(Gentleness)
22. Hrih (Modesty)
23. Achapalam (Determination)
24. Tejah (Vigour)
25. Kshama (Forgiveness)
26. Dhrtih (Fortitude)
27. Adrohah (Freedom from envy)
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28. Saranam(Surrender to the Lord)
29. Moksha (Salvation)
30. Janma Mruthyu jaravyadhi dukkha doshanudarsana (being conscious of the birth
death cycle and the offerings of old age and illness)
31. Adhyathmagnananithyathvam(Constantly seeking the eternal Truth)
32. Dridha- nischayah(determination)
33. Advesta(non-envious)
34. Santustah(satisfaction)
35. Vairagyam(Dispassion)
36. Amanitvam(Humility)
37. Arjavam(Simplicity)
38. Shraddha (Faith)
39. Sthita-prajna( Stoic/ fixed in divine consciousness)
40. Abhayam(Fearlessness)
41. Sattva-samsuddhih(Purification of one’s existence)
42. Danam(Charity)
43. Damah (Controlling the mind)
44. Tapah (Austerity)
However Rajasik and Tamasik values are also mentioned. Generally those are not
desirable by noble men and for the people who are in right path of life.
RajasikValues:
45. Lobha (Greed)
46. Moha (Attachment)
47. Dwandam (Confusion)
48. Krupanata (Stinginess)
49. Droham (Treachery)
50. Garva (Pride)
51. Matsarya (Jealousy)
52. Pratistha (Vanity)
53. Phadanireekshinam (Expecting reward)
54. Sampath (Importance is given to wealth)
55. Adhikar (Power)
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56. Sthiti (Status)
TamasikValues:
57. Matsaram (Malevolence)
58. Krodha (Anger)
59. Mosam (Deceit)
60. Hatham (Obstinacy)
61. Mada (Arrogance)
62. Kama (Lust)
63. Agyana (Ignorance)
64. Bhaya (Fear)
65. Jadam (Laziness)
66. Kala-vilambam (Procrastination)
67. Samsayam (Suspicion)
68. Maya (Delusion)
69. Ajaagrata (Indifference to growth)
70. Akramah (Aggressiveness)
Lists of morals are enumerated by many saints and philosophers of the eastern
religions. Panchasila (five precepts) of Buddha is one of them. Sila is a Sanskrit word
meaning ‘virtue’ or ‘ethics’. Those are to abstain from harming living beings, stealing, sexual
misconduct, lying and intoxication. Buddhism understands virtue and ethics pragmatically,
based not on ideas of good and bad, but rather on the observation that some actions lead to
suffering and some actions lead to happiness and freedom. Similarly, Jainism is famous for
its stringent avoidance of killing.
Basically Indian society continues to be a stratified society, with different social
groups each with their own social rules and regulations. There are rules laid down for the
kings as well.
A king should avoid:
1. Untruth;
2. treachery;
3. illicit intercourse with women and
4. eating what is forbidden.
He should shun
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5. envy and
6. conduct with outcastes.
He should
7. revere all the gods, and satisfy cows and Brahmins;
8. revere his ancestors, and feed his guests;
9. obey his preceptors;
10. practice penance, and bathe in sacred waters;
11. nourish the poor, and the orphan and widow, the afflicted, and his kin, and his
servants and
12. protect those who come to him for refuge.
Chakraborty (1991) has abstracted 13 Indian values rooted in deep-structure of Indian society.
1. The Individual must be respected
2. Cooperation and Trust
3. Jealousy is harmful for Mental Health
4. Chitta-shuddhi or purification of the Mind
5. Top quality product and services
6. Work is worship
7. Containment of greed
8. Ethico-moral Soundness
9. Self-discipline and Self-restrain
10. Consumer Satisfaction
11. Creativity
12. The Inspiration to give
Renunciation and detachment
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