29 July 2022, NIICE Commentary 8162
Dr Tamanna Khosla
He who has let go of hatred
who treats all beings with kindness
and compassion, who is always serene,
unmoved by pain or pleasure,
free of the “I” and “mine,”
self-controlled, firm and patient,
his whole mind focused on me —
that is the man I love best.”
-Shree Krishna
Filial piety and fraternal love are the roots of humaneness, the foundation and origin of human morality
-Confucius
Two ancient and culturally rich civilizations, India and China, are in the process of shaping a new economic order in the cosmopolitan world of today. Centuries of harmonious cultural and trade interactions have been interspersed with periods of diplomatic and political distrust. However, in the era of digitalization and globalization, economic ties between the two seem to be strengthening steadily. The Indian market is replete with ‘Made in China’ and the international media has ‘Make in India’ splashed all over. The two developing worlds have to get on with diplomatic ties. Similarly, the visits of Prime Minster Narendra Modi and President Xi Jinping to each other’s home towns were strong and bold steps in soft diplomacy. In all these diplomatic visits, shared cultural links were referred to profusely, with a view to promoting national ties. We need to examine the ethics of Confucius and those enshrined in the Hindu treatise Bhagwad Gita, to promote a harmonious economic ambience and strengthen national bonds for mutual benefit. The best part to reduce tensions between these two great civilizations is to come together culturally and diplomatically, even though India and China have tensed border issues and governments based on different political ideologies. Thus, India has a Rightist government and China has a Communist regime.
The present era is a period of globalization , liberalization and privatization, and the world is indeed shrinking into one global unit; yet the world is rife with narrow domestic gates. Governments across the world work for the welfare of their country, often at the expense of other countries. Even then they have not been able to eradicate completely disease, hunger, homelessness, poverty, illiteracy, unemployment, etc. People of position and power, are constantly desirous of accumulating immeasurable wealth and power, even if it is at the expense of horrible exploitation of human as well as natural resources. The picture of business, industry and trade, whether national or international, is not very different. They are decisively driven by materialistic concerns, encouraging fierce competition and the policy ‘survival of the fittest’. Excellence in any business, trade or industry is mostly measured in terms of the final goal of fetching ‘maximum profit’. But the fact is COVID-19 pandemic saw world coming together and world sharing critical information. During the crisis, India and China helped the world with medicines and medical supplies to different parts of the world. The present time is a critical juncture in the history of human civilization.
Due to the development during the enlightenment period of Science, Technology and IT, the older beliefs, faiths, social orders have disappeared from the western world. However, this does not hold true for India and China, two gigantic ancient civilizations, who still draw sustenance from their age old beliefs, practices and traditions. They need to come together to solve the global issues such as poverty and disease.
Today, when the entire world seems to be in a process of Westernization, both India and China have managed to hold on to their ancient value systems for seeking solutions to their present day problems, and at the same time adopting what is good in western knowledge, socio – political patterns, technology etc. There is much commonality between Indian and Chinese ethical and value systems.
This article takes into consideration some thoughts of the great Chinese philosopher Confucius as expressed in his Analects and the wisdom of the ancient Hindu scripture the Bhagwad Gita, so as to ascertain common ethical ideas and moral beliefs, which may be particularly useful to those engaged in commerce and industry. Confucius the Chinese teacher, author, politician, and philosopher lived between 551 and 479 BC. He belonged to the Spring and Autumn period of Chinese history and died at the age of 71-72. He was a human, who acquired a revered status on account of his exalted preachings and discourses. The composition of Bhagwad Gita is credited to Krishna, a divine being and even a diplomat. Hindus maintain that the Bhagwad Gita came into existence in the 3rd or 4th millennium BCE. It is a 700-verse Hindu scripture written in Sanskrit, which comprises chapters 25 – 42 of the 6th book of the Hindu epic the Mahabharata. The Analects is not a written document authored by Confucius, but a collection of his discourses compiled by his disciples, similarly there isn’t only one Gita, but many versions exist. The Analects contain instructions of Confucius, while the Gita contain preaching of Lord Krishna. Confucius lived in a war-torn society. Therefore, he was aware of its ills and was concerned with improving polity and society through cultivation of virtues. The Gita is written in the form of a dialogue between Krishna and Arjun on the battlefield just prior to the commencement of a war.
Confucius confronts moral dilemmas ravaging the society of his times; Krishna responds to Arjuna’s moral dilemma and tension, warfare of the times. Confucius elaborates upon the ethical duties of people. Krishna explains to Arjun the duties of a warrior and a prince. Both the Analects and the Gita reveal that both the classics come to the aid of human beings poised at a critical juncture in their lives, and come to their rescue by presenting the holistic vision of life and action for the enlightenment of an individual who is at the centre of all human endeavours. The wisdom and vision enshrined in these two classics, when properly understood, digested and transformed into action, can truly help our two nations, India and China, to provide efficient and effective impetus to bilateral trade, produce creative and innovative managers and provide enlightened leadership, which is the need of the day. The philosophy of Confucius emphasized personal and governmental morality, correctness of social relationships, justice and sincerity. Confucius was mainly concerned with improving government and society. He was convinced that all problems existed due to a lack of virtues. There were not enough government workers of the ideal kind that Confucius described: A public servant who on confronting danger is prepared to lay down his life, who on confronting gain concentrates on what is right, who when sacrificing concentrates on reverence, who when mourning concentrates on grief should definitely be all right. Virtue, in the view of Confucius, was a complex quality outlining a nearly divine presence. As such its attainment can take a lifetime to acquire and years of practiced polishing and repolishing of one’s values and character. The Gita also emphasizes upon Dharma or righteous duty particularly that of a Kshatriya or a person belonging to a warrior clan or a ruling dynasty. This Dharma was attained through Samskars or ‘cultivated noble virtues’ acquired over a period of time. The Hindu concept of Dharma is much akin to the idea of Confucius: “The superior man in everything considers righteousness ….He brings it forth in humility…. This is indeed a superior man.” By the term “gentleman,” Confucius implies a person who is virtuous and well educated in ‘ritual’ or rearing of one self…. Self-cultivation involved not only educating oneself, but also picking up on the good traits in others and imitating them. However, mere knowledge of ritual, and good conduct amounted to nothing without meaning, proper intent, and sincerity. The Gita also stresses upon self-cultivation. Here self-rearing means not only principles of managing oneself but also external realities.
Confucius firmly believed that good family relationships were the key to reforming society, and thus reforming government. He, therefore, stressed upon filial piety or Xiao. Filial piety and fraternal duty–surely they are the roots of humaneness. It is the sense of filial piety which puts Arjun in a dilemma when he is required to confront his elders in the battlefield. He is reluctant to fight his relatives particularly his uncle the revered Bhishma and his teacher Guru Dronacharya. An important aspect with respect to these is the concept of respect for elders. The Analects attach a lot of importance to learning. However, this should not be mistaken for education in the formal sense. The text lays stress on the continued pursuit of knowledge and wisdom as a means of constantly bettering oneself. Confucius made several observations about the importance of learning and how a love of learning is one sign of the “gentleman”. In the Gita, Krishna preaches knowledge or Jinana as the first step towards true nirvana. Here Jinana is the self-awareness that comes with understanding the role of the divine in everything we do and constitute a threefold unity which emancipates man from corruption of thought and action. It educates man how to be in euphony with himself and his environment. It creates the ability to contemplate on critical, social, economic, political, religious, spiritual and educational issues facing human beings and to find out practical solutions. Confucius did not approve of a desire for material things, or for extravagance. He advised not to be concerned about whether other people appreciate you, or not. One should, according to him, just strive to be worthy of these things.
The Gita also advances the concept of Nishkam Karma or performing one’s duty without any desires or craving for result. We are advised not to pursue Maya or materialistic worldly illusions. These ideas can be bedrock of our polities, and will do advisory work for politicians and bureaucrats. The Analects deals in great detail with the question of what constitutes a good government. In the times of Confucius much of the power, which was previously vested with kings, had become decentralized and was usurped by smaller feudal lords. Confucius was in favour of governance through benevolence and laid great emphasis on ruling by what was right. “What I do not want others to do to me, I have no desire to do to others.” It was not only desirable for a ruler to be cognizant of past rituals and traditions but also lead people by setting his own example. He was not expected to act out of personal or political gain, but instead act only according to what would be best for his people”. The Bhagavad Gita is also interwoven with profound philosophy and practical wisdom about how to govern. Governing in a broader sense means managing the affairs of the state or kingdom.
It is evident from the foregoing that the teachings of Confucius in the Analects and those of Krishna in the Bhagavad Gita are still relevant and can play a pivotal role in India-China political, cultural and economic relations. The ultimate goal of human endeavour, according to the Gita, is ‘welfare of all beings,’ and that is to be achieved through selfless action. This is essential teaching of both the teachers and philosophers of Indian and Chinese origin and both Krishna and Confucius can help in solving intra and inter country problems providing solutions to the contemporary world.
Dr Tamanna Khosla is Assistant Professor at Department of Political Science, University of Delhi, India. Views expressed in the article are those of the author.
