The noble soul

लोग  जो  देते  हैं  दुनिया  को  वही पाते हैं

मांगने  वालों को इज़्ज़त नहीं मिलने वाली
अभय कुमार “अभय”

One of the ethical teachings, according to my understanding is the ethics of restraint, which is the basic level and involves refraining from actions harmful to self and others.

All the world’s religions, has an idea that a person’s behavior toward others should be guided by the way he wishes them to behave toward him. The key consideration here is the reciprocity. If you are involved in these seven deadly sins, which are lust, gluttony, greed, sloth, anger, envy and pride, it will generate negative hormones in your body that is very unwholesome. It has been formulated in the world’s faith tradition:-

  • Hinduism: “This is the sum of duty; do naught onto others what you would not have them do unto you” (Mahabharata 5:1517)
  • Judaism: “What is hateful to you, do not do to your fellowman. This is the entire law; all the rest is commentary” (Hillel, in the Talmud for the Sabbath 31a)
  • Zoroastrianism: “That nature alone is good which refrains from doing to another whatsoever is not good for itself” (Dadisten-I-dinik 94:5)
  • Buddhism: “Since others too care for their own selves, those who care for themselves should not hurt others” (Udanavarga 5:20)
  • Jainism: “A man should wander about treating all creatures as he himself would be treated” (Sutrakritanga 1.11:33)
  • Daoism: “Regard your neighbor’s gain as your gain, and your neighbor’s loss as your own loss” (Tai-shang Kan-ying P’ien)
  • Confucianism: “Do not do to others what you would not like yourself. Then there will be no resentment against you, either in the family or in the state” (Analects 12:2)
  • Christianity: “So in everything, do to others what you would have them do to you, for this sums up the law and the Prophets” (Matt 7:12)
  • Islam: “No one of you is a believer until he desires for his brother that which he desires for himself” (Hadith of al –Nawawi 13)

The main point underlying the ethics of restraint in all of the world’s religions is the avoidance of doing harm to others. If you harm someone, physically, verbally or mentally, will face the same consequences of it.

To come out from this vicious circle of action and reaction, one should keep trying to be a super being. Here I would like to quote preaching from the great epic, the Ramayana:

“A superior being does not render evil for evil; this is a maxim one should observe; the ornament of virtuous persons is their conduct. One should never harm the wicked, or the good, or even criminals meriting death. A noble soul will ever exercise compassion, even towards those who enjoy injuring others.” (YUDDHA KANDA: 115)

Shyam

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