Rethinking the Idea of Good and Bad

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6 days ago

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We grow up listening to instructions like “always be good,” “stay away from evil,” “goodness is always rewarded,” and so on.

What do we mean by good? What is the notion of bad or evil? Is there a clear definition of “good” and “bad”? (The ideas of right and wrong are similar, but here we focus on good and bad.)

In daily life, we often use the terms good and bad freely to describe objects of the world. (Here, “object” refers to things, people, situations, relationships, work, actions, status, life, the body, and so on.)

Is there an absolute interpretation of “good” and “bad”? From a spiritual perspective, do the notions of good and bad even exist?

We tend to see good and bad as attributes of the objects we perceive in the world. Do we need to rethink this? If good and bad truly belonged to the object, then everyone should perceive it in the same way. But that does not happen.

Good and bad are merely judgments or perspectives of the mind, arising from a particular standpoint. There is no absoluteness to them. Yet, we unquestioningly subscribe to these ideas.

The notions of good and bad lead the mind to favour (like, want) the so-called good and disfavour (dislike, avoid) the so-called bad. This preference and prejudice themselves become a cause of pain, sorrow, and suffering.

The constant attempt to see everything only as good or bad reinforces these notions and makes us judgmental.

We are also told early in life to “see the good in others.” In the context of our discussion, this idea requires re-examination. The same applies to the instruction to “be good to others.”

Since judgments like “good” and “bad” arise from attachment to the mind’s preferences and prejudices, freedom from them is possible only through loosening that attachment. This is what is meant by detachment.

Good and bad are subjective assessments. What we truly need is the ability to see things as they are. This faculty is referred to as vairāgya (detachment).

Detachment is one of the most critical qualities for living in the world with peace and facing its challenges with poise. It bestows inner unaffectedness and freedom.

Rather than acting based on vague interpretations of ideas such as “see good in others” or “be good,” what is required is the ability to see situations as they are and respond according to the need of the moment.

For this, detachment from the object we are engaging with is essential. (Here, object may be a thing, person, situation, work, relationship, etc.)

Being detached is like air. If air had a permanent smell of its own, it could not carry other fragrances. Because it is detached, it can carry the fragrance of incense at one moment, a flower the next, and even unpleasant odours thereafter.

As discussed earlier, the attributes of good and bad do not belong to the object. They arise from the mind, shaped by its likes and dislikes, attachments, and aversions.

This is where we must recognize our true nature — the Self — as the witness, remaining detached from everything in the world.

It is as if we have forgotten our own true nature.

From this witness position, we simply see, without labelling experiences as good or bad.

The Srimad Bhāgavatam (11.19.45) says:

“There is no need to dwell on lists of virtues and vices, because the habit of constantly judging in terms of good and bad is itself a flaw. The highest virtue lies in rising beyond material notions of good and evil.”

Sri Ramakrishna Paramahamsa speaks of true freedom as freedom from eight fetters: hatred, shame, notions of caste or race, fear, distrust, disgust, pride of lineage, and pride of good conduct. The last refers to an obsession with moral self-righteousness.

If “goodness” is to be interpreted at all, it may be understood as seeing things as they are and responding appropriately, free from bias.

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What is the idea of doing good?

We often believe that we can do good in the world. We cultivate the desire to help others and assume that, through our actions, we can bring about positive change. But is this belief truly justified?

Our understanding of what constitutes “good” for the world is inherently limited. We do not and cannot fully comprehend the complex chain of causes and effects that any single action sets in motion.

An action that appears beneficial in the present may lead to unintended consequences in the future. Therefore, what ultimately turns out to be a “good action” is something we can never know with certainty.

What we label as “good” is always filtered through our own understanding, worldview, preferences, and prejudices.

At best, we may recognize what appears to be a favourable or appropriate response in the present moment. But we have no way of knowing the long-term outcomes of the actions we perform now.

What, then, is to be done?

The only viable approach is to act without preference or prejudice, and without the notions of “I” and “mine” — that is, without ego.

This requires relinquishing attachment not only to the results of action, but also to the very idea of “doing good.”

In essence, it calls for giving up attachment to action itself and to its anticipated outcomes.

Simply do what needs to be done in the given context — without bias — free from attachment, and free from the ego of doing good.

Such action, rooted in detachment, aligns with dharma far more profoundly than actions driven by the desire to “do good.”

Let us shift the discussion to the notion of being good. “Being good” should not be interpreted as “being nice.”

Goodness is also not about putting up with injustice. Detachment and clarity should never be mistaken for weakness. True goodness has the strength to respond firmly when the situation demands it.

The maxim “be good to others” is often misunderstood. When faced with aggression, hostility, or ill-treatment, what should the mind’s response be?

Here is a suggestion:

“The attitude of friendliness towards the happy, compassion towards the unhappy, delight towards the good, and being unbiased towards the bad leads to calmness in the mind.” [Patanjali Yoga Sūtra 1.33]

Be unaffected by whatever you interact with, whether a person or a situation. Deal with each situation on its own merit. This is possible only through detachment (vairāgya).

This is what it means to rise above good and bad. Only then can one truly adhere to dharma and preserve it.

The Bhagavad Gita is often mistaken for a moral text. It is not. It is a call to discover the unbiased, unshaken witness position that is our true nature.

Once established in that position, Krishna tells Arjuna: “Get up and fight.”

The Bhagavad Gita does not advocate inaction. It calls for action rooted in clarity and poise.

Perhaps the true meaning of “goodness” is this: to remain detached; to see the world as it is; to stand firm without bias; and to face life from a position of strength.

From detachment, we understand that nothing in the world has the inherent power to cause fear, happiness, or sorrow.

Let goodness not make us weak.
Let goodness bestow clarity of thought.
Let goodness give us resolve in action.
Let goodness bestow fearlessness upon us.
Let goodness give us strength to face aggression.
Let goodness give us the courage to do what is necessary.