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22 Value in the Tradition of Indian thinking & Values Relevant difference in aptitudes and innate capacity to do some sort of work rather than the other.
In sástras and purānas a number of dharmas has been mentioned. Svadharma, paradharma, yugadharma, etc. are well-known. Ahimsā (non-violence), Satya (truth) aparigraha (non-acceptance of gifts) etc. have been mentioned as dharma in the sāstras. These are cardinal values/virtues for any human community.
Be that as it may, it may be noted that a comprehensive and balanced outlook about human life has permeated the traditional Hindu thinking. Hinduism does not discourage earning money. There are hundreds of titisatākas, the Itihasapuranas, frutis which urge man to work hard and become prosperous. It has even been said that without money dharma is not possible. Udyama, sahasa and yatna are encouraged for becoming prosperous. But what is not approved of is prosperity without proper effort for acquiring it or amassing too much of wealth, by depriving others. Money has great value but only as a means and not as an end in itself. It is a means to promoting moral life through its proper utilization in charity and sharing with others. Accumulation of wealth without limit and continued effort to multiply it is called avarice (lobha) and in Hindu ethics this is most despicable. This is a hindrance to man's proper activity - trying to realize himself through contemplation. Restraint and proper control of all avenues of enjoyment to live a balanced life directed towards achieving the highest goal in freedom or ananda has been the basic tenet in the Hindu ethos. Life must be full and of quality. The atmavadi tradition would prescribe for it a march in the depth of consciousness (this is proper yoga) to arouse oneself to his/her fullness. The Mahābhārata specifically mentions that the greatest ideal for a human being is to be a selffulfilled man of poise, of wisdom, of contentment and composure, cultured and restrained. The Māhābhārat mentions the good and learned Brāhmana who lived. by unchhavrtti (sila on natural bounty of the Indian forests) with his family in Kurukshetra, who in his poverty, contentment, independence and spirit of sacrifice was even greater than the great virtuous emperor Yudhisthira. The virtuous butcher of Mithila, the upright shopkeeper Tulādhara of Benares, though poor and of low profession, were great people who could teach the Brahmanas about Brahman. The harmonious character with piety and contentment was adored as the shining jewel. The basic attitude is relativistic - accommodative - rather than of exclusiveness as in either - or attitude. It is an attitude of all plus - not rejecting or having outside any positive moral value received from any quarters.
It is never claimed that ancient Hindu attitude was an epitome of all positive values in its best. But it is difficult, if not otherwise motivated, to miss the lofty, open minded attitude, respectful of all other views, when there was no direct challenge to this and an attempt to utilize this broadness to wipe it out of existence. The multi-dimensional concept of dharma if not anything else, at least stands for a broad humanistic stand on the life of the individual in its private and social aspects. It pleads for a sense of charitable balance and open-mindedness in all aspects of life.
January-March 1993 Jain Education International For Private & Personal Use Only
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