Morality: A Fundamental of Civilization Dedicated to Human Welfare
A review of thousands of years of human history, in which various civilizations raised their flags in different parts of
the globe, from time to time, confirms the fact that morality always remained established in human society in both
forms, direct as well as indirect Morality, as one of the strong supplementary value of non-violence, not only existed,
rather it functioned as a guide remaining active and dynamic in daily chores of man; and ultimately it called for
all-round human welfare and inspired man for this purpose.
Since morality remained dedicated to human welfare, and played important role in making and unmaking of various
civilizations, it is necessary that we should get introduced to the meaning of morality.
In India, from very ancient times, consistently and under all circumstances, the message was for progress and welfare of
all, general and particular; and while doing so, it was declared that “this is the highest moral law” and if “we all
adopt this live truth, all laws relating to morality will themselves appear.” According to Bhagvad Gita morality is a
part of duty. But of which duty! Generally of the same duty, under which actions for prosperity of all are accomplished
without any self interest, without any desire or expectation of reward and by dedicating to that symbol of oneness, the
God. No doubt, this is a repeat of message of human welfare in the Gita.
In Indian philosophy morality has also been treated as dharma. By doing so, it has been said “in real terms man can be
called moralist, or in other words dharmic [religious], if he is above hate and selfishness, whose life is perfectly
pure and who is involved in service of all. Only such a person can best perform for humanity; and truthfulness is the
basis of all this best and highest.” All important concepts regarding dharma, like “adoption of goodness or the best” or
“discharge of ones duty” are incorporated in this declaration. Not only this, a scholar, while expressing his views
regarding relationship of dharma and morality, has even said, “If we loose the morality like base in our life, without
any doubt we get separated from dharma.” According to this scholar, “There are no religious discourses that are not
moral. For example, a person, who talks of torture and repression, and act untruthfully, he cannot claim to be following
the path of God.” Clearly, here the good deeds also become the acid test of morality. Such deeds become worth following
for others, besides individual welfare of man.
All principles and practices of Mahatma Gandhi have been full of morality. Let us see what he says about morality. At
one place he says, “True morality does not lie in following the path of defeating others, rather to search the path of
truth for self and in fearlessly following it.” In this very context, at another place Gandhi says, “In fact, the life
of a moralist is full of virtues, or in other words, he leads a life full of virtues and that too, not for the reason
that by doing so he is benefited, rather because this is the law of his existence; definitely it is the base of breath.
In very brief we can say that virtue itself is the reward of man.”
After all here we have discussed about noble deeds; they are made the basis of morality, and it is dedicated to welfare
of all. Dharma [whether adopting goodness or discharging duties or in whatever context] is bound by it and the path of
truth passes through the domain of morality. In simplest language, or speaking clearly and also in brief, morality is
the best manifestation of true virtues, with which duty is inseparably linked, and saying again, its objective is the
welfare of all.
Above described meaning, explanation and objective of morality is not confined only to Indian concept; scholars,
philosophers and thinkers from the West, who have spoken or written about morality, more or less, agree to this meaning,
explanation and objective. In this context, first of all, let us talk of German scholar G. F. Nikolai. According to him,
“There is no logical system behind the concept of moral feeling, rather it is natural disposition inherited from [ones]
ancestors.” In the explanation of Nikolai, thus, there are three dimensions about morality:
It is a naturally developed sentiment;
It is linked to duty and is a subject of ‘action’ not of ‘logic’; and
It is in competition with immoral deeds.
According to another German scholar Martin Nimular, all, general and particular, should follow the life style and ideals
of Jesus Christ and practice them in their life; life and deeds of Christ were the climax of morality. Simultaneously,
many other thinkers of the West have, more or less, expressed the same views, and not only in the philosophy of modern
thinkers, but they are found in messages of ancient thinkers like Socrates also.
Ultimately, views of both, the West and the East, about morality are almost similar. Both are near to each other. Let us
think, if Nikolai treats morality as natural, and by linking it with duties, find it involved in competition with
immorality, where is it against the concept of morality defined in Srimadbhagvad Gita, Vedas or by great man like
Mahatma Gandhi? Side by side, if Martin makes Christ, whose life and deeds were dedicated to welfare of all, as the base
of his principle of morality, where is the difference between his concept and the concept of the East, and especially
India? Not only this, in my own view, even social thinkers like Bernard, who suggests two separate concepts of morality
for man and woman, are not out of the above field.
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Dr. Ravindra Kumar is a renowned Indologist and thinker. He is a former Vice-Chancellor of CCS University, Meerut
[India]. Also he is the Editor-in-Chief of 'Global-Peace'-an international journal of philosophy, peace, education,
culture and civilization.