INDIAN VALUES

Culture as one of the primary sources for ones values is commonly accepted
by many. The value system signifi es the motives and ends of the
culture, which have been described and conceived as ultimate and
paramount by their wisest men. Thus, the highest principles and
wisdom of any culture happens to be preserved in the form of its
value system.
Values can be defined as certain attitudes and beliefs that a person follows in
his conduct. Value system comprises of all those beliefs and viewpoints that
the parents pass on their next generation, they further pass it on to their
offspring and so, the legacy goes on and on. Those standards as per which
an individual judges his own actions, whether he is right or wrong can be
called as values. Most of us learned our values - at home, at school, at
religious places, more specifically from parents, teachers and religious
leaders, but society has changed. Too often young people today are most
influenced by what they see and hear on television or on the street.
Being an Oriental ancient civilization, India has a history of 5000 years. And
its culture, extensive, profound and mysterious, has made immeasurable
contributions to the world progress and civilization. India is also a pluralistic
and multi-cultural society where many faiths and belief systems regulate the
life of individuals. Indians, from ancient times, attach great significance to
certain values. Traditionally, Indians have laid high stress on values like truth,
fairness, liberal giving, forbearance, non-violence, dedication and
renunciation, among many others.
Truth or Satyam is one of the supreme values of ancient India. Truth, as per
Indian culture is the first thing to be sought for. Truth is believed to be one
that is not modified by time, space or guna (attribute). It is the same forever,
unaffected and unchanging; it is never proved false by some subsequent
event or knowledge. The Ancient Sasthras say s peak the truth; speak the
truth pleasingly; never speak truth which is unpalatable.

It is believed that, truth must also only be used with altruistic intention, and never
to harm. In certain conditions, the truth can indeed carelessly be used and end up
harming others. A well-placed remark about someone else's physical appearance,
for instance, when it is certain that such a comment will invoke painful feelings in
that person, is an inaccurate practice of Satyam and a deliberate infringement on
ahimsa as well.
Vyasa in his ancient Indian writings states that one must first

analyse what is good for all the beings, and only afterward speak, refraining from
lies."
Thinking before speaking, a quality which requires the highest

awareness of truth and ultimate discernment, is the right way of proceeding

with Satyam in mind.
Fairness or samdarshita preaches oneness of the universe. According to
this, all should be treated fairly and impartially. It is believed that ethical
behaviour in decision making needs fairness as a virtue. We differ only in
names and forms. A boy may try to fool his friends by wearing different masks. First
he wears the mask of a tiger and behaves like a tiger. Most of the friends are
frightened. The next moment he wears the mask of a monkey and jumps about like
a real monkey. This time his friends are amused. This goes on for a while, but finally
the boy puts aside the mask and appears as he is.
We are all one and the same, therefore to be treated with equanimity. From nonequanimity sprouts enmity and resentment, confusion of thinking and anger. Mind
looses its calmness. There is no peace and everyone ends up unhappy.

Liberal giving or daana is being generous and having a nature of sharing

with others. Generosity and sharing are greatly valued. Most Indians freely
exchange property and food. The respected person is not one with large
savings, but rather one who gives generously. Individual ownership of
material property exists but is sublimated. Avarice is strongly discouraged.
While the concept of sharing is advanced by most cultures, it may come into
conflict with the value placed by the dominant society on individual
ownership.
In Indians, there exists a strong national mentality of helping those in distress and
aiding those in peril, as they see it as one way to fulfill their value objectives.

Forbearance, or upeksha, i.e., endurance is the core of Indian culture. It

is the disposition to tolerate or allow the existence of beliefs, practices or habits
differing from one's own; now often freedom from bigotry,
understanding of others beliefs, etc., without acceptance of them .

sympathetic

It preaches
selflessness. To have the patience and ability to wait quietly is considered a
good quality in the Indian culture. That is the reason that though numerous
empires invaded India, it never invaded any other nation in the world. India
has always been promoter of peace and universal tolerance. Refugees from
every corner of the world were accepted in India and provided with shelter
and were assimilated in the country. They were accepted with their unique

culture and lifestyle, thus, today making India, the most diversified culture in
the world.

Non-violence or Ahimsa can be identified as another key Indian cultural

value which ensures rights by implication and interpretation. Since the
concept of ahimsa emerged out of a very healthy Buddhist tradition, it is
essential to understand the Buddhist theory on the origin of government or
authority. The Buddhist theory did not believe in any divinity. As opposed to
the Hindu tradition, it was rooted in a republican mold. It talked about a
"golden age which gradually decayed through the institution of private
property and other social evils". As a result, the people assembled and
elected one from among themselves to rule over and ensure an orderly
society. This has various implications. The ruler is a chosen representative of
the people and not a monarch appointed by God with absolute powers. Thus
the emphasis is on the sovereignty of the people which naturally leads to a
stress on the rights of the individual in society. Even though the idea of the
sovereignty of the people remained central to the Buddhist political
philosophy, it could never be developed into a theory of the rights of the
people (Romila Thapar 1985). May be it was not necessary then.
Nevertheless ahimsa, which gives every life a right to live, is a reflection of
the belief in the sovereignty of the people.

Nonviolence is the goal and state the Indian cultural values seek to achieve.
Everythings true nature is divine and has the true, good and beautiful moral
conduct, so people should be kind to and love each other. It is believed that
everyone is identical in nature and shares the same humanities as kindness
and conscience.
Within the ideological system of Mahatma Gandhi,
nonviolent thinking derived from the tenets of Hinduism such as abstention
from killing and restraint from harming others feelings.

In a broader sense, ahimsa means much more than non-violence.

Nonviolence is love, which means not hurting anyone or any life both
physically and psychologically. Basically it is a negative concept from which
flows a positive value, i.e., protection. Ahimsa aims at ensuring and providing
a protected existence to every one free from mental and physical violence

and it is here that the basic postulation of ahimsa coincides with the main
concern of the present human rights movement worldwide.

Dedication or nishtha, or commitment is an Indian value instilled strongly

from ancient times. The material value on which Indian culture puts emphasis is
the perfect devotion/commitment of humans. Broadly speaking, Indian culture
never saw the individual and society as antagonistic to each other. The
Indian vision was that of an orderly society, with each individual doing his
assigned job. The individual and society were viewed as two complementary
and incomplete entities tied to a relationship of mutual obligations, a
commitment which was essential to ensure the well-being of all. Those who
acted as the guardians of society and worked out the delicate nuances and
detailed network of the social order were neither concerned about, nor even
conscious of, the concept of human rights. They were more commercial
about the moral dimension of a human being's activities than the legal
aspect. Much emphasis was placed on the understanding of society from a
moral perspective. A dictum which has taken deep roots in the Indian culture
is that, one must go on performing one's duties without being worried
about.the rewards or the results.
Indian culture encourages people to
participate in all kinds of working practices, to love their jobs and to dedicate
themselves to their jobs. Each individual is called upon to perform his duty

without being concerned about the reward for or consequences of such an

action -- nishkama karma.
Renunciation, known as tyaga, is one of the foundations of Indian value
system. It means to let go, to give up, to renounce, to detach, to set (yourself) free
from the attachment to the object. The practice of tyaga is a powerful one and the
effect is profound. This practice is capable of igniting a radical transformation in
you. And, it is with this practice that you can sustain and retain your state of bliss.

This forms the basis for an adjusting nature in a person. Most Indians are
known for their adjusting nature. They are not rigid and in most cases, they
put others before themselves. Unless we are capable of withdrawing
the mind from its unhealthy negative propensities and educate the
mind to be healthy and intellectually remain detached, wherein the
ego and its endless desires are given away. These practices purify
the mind and help in keeping the mind calm and free from agitations.