Concept of Pancasila in Indian Thaought

Author(s): Kamla Jain
Publisher: P V Research Institute Varanasi

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The Concept of Pancasila in Indian Thought
to the exercise of rights. This spiritual happiness flowing from good conduct is the final goal of life, and nothing is superior to it. This is the state of Nirvana, Mokşa, or deliverance,
Cārvāka materialists in India lay stress on mundane happiness alone. 1. According to them there is nothing like spiritual happiness and no life beyond this life. For them the supreme target is to make this life a success in terms of physical achievements. All supramundane conceptions of happiness are unreal according to Cārvākas. But this is the sole exception among all the systems of Indian philosophy. 3 Otherwise, all the systems, orthodox or heterodox, lay stress on spiritual happiness--Nirvåņa or Mokșa. However much Indian philosophers may differ in their philosophical viewpoints, their ontological, theological or epistemological conceptions, they agree to a great extent in their ethical concepts. In spite of this uniformity it can be noticed that certain misconceptions have arisen. "It is often urged against Indian Philosophy that it is non-ethical in character, there is practically no ethical philosophy within the frontiers of Hindu thinking.” The charge, however, cannot be sustained. Attenpts to fill the whole of life with the power of spirit are common. Next to the category of reality, that of Dharma, is the most important concept of Indian thought, so far as the actual ethical content is concerned, Buddhism, Jainism and Hinduism are not inferior to others. Ethical perfection is the first step towards divine knowledge,"
Another classification which can be made to clarify the position is that of (i) individualistic happiness and (ii) social1. equutaa ga nararfect RUTITET:, भस्मीभतस्य देहस्य पुनरागमनं कुतः ।
-Sarva Darsana Samgraha-Mădhvācārya, 1.5 Cārvākas in a way include early Mimämsakas who do believe in life after death but do not believe in Moksa
as such. 3. Indian Philosophy-S. Radhakrishnan, vol. I, p. 52.