The concept of Good versus Evil is a universal theme that has shaped human understanding for millennia, influencing cultures, religions, and philosophies worldwide. Rather than clear-cut moral absolutes, Indian traditions often emphasise the internal struggle between Dharma (righteousness) and Adharma (non-righteousness), discriminating between balancing elevating choices and those leading to decay or suffering. This encourages a deeper, introspective journey to understand the forces within us, our subtle choices, and the path to spiritual growth and harmony.
Though useful for teaching moral lessons, it is a simplistic view of “good conquering evil.” In Indian spiritual traditions, the terms śreyas- wholesome and spiritually elevating and preyas- pleasurable and subject to attraction and repulsion - a more nuanced perspective than simply labelling things as good or evil. Śreyas refers to elevating, nourishing and bringing lasting benefit, while preyas refers to that which provides immediate but fleeting pleasure, often leading to decay or suffering. This distinction is less about moral absolutes and more about choices and consequences, pushing individuals to opt for paths that lead to long-term growth and deeper fulfilment.
Another important concept is Daivi Sampat ( dhārmika wealth) and Āsurī Sampat (adhārmika wealth). These terms describe inner qualities or tendencies. Daivi Sampat aligns with qualities like compassion, clarity, and selflessness, which lead to spiritual liberation. At the same time, Āsurī Sampat is associated with tamas (mental darkness), anger, and selfishness, which lead to bondage and suffering.
Thus, what is typically considered “good” in other traditions might be better understood in these philosophies as a path to spiritual growth (śreyas and Daivi Sampat). On the other hand, the “evil” or destructive path is aligned with preyas and Āsurī Sampat. It must be kept in mind that śreyas and preyas refer to actions and not to a person who can act in either way based on several factors, both internal to the person and due to external compulsions. For example, when the mind is in a sāttvika state, one feels happy, positive thoughts arise, and actions will reflect this inner state. When a person is in a tāmasika state, one feels depressed, thinks negatively and acts in ways that reflect this inner state.
The Inner Battle: Dharma
vs. Adharma
One of the central themes in Indian philosophy is the internal struggle between Dharma (righteousness, service-oriented action) and Adharma (non-righteousness, self-centred action). The Mahabharata, especially through the Bhagavad Gita, vividly depicts this struggle. Arjuna’s dilemma on the battlefield is not merely about fighting an external war but an internal battle of self-doubt, conflicting responsibilities, and ethical dilemmas. Shri Krishna does not prescribe action. He enables deep reflection that leads to a profound change in how Arjuna understands himself and the world. The action choice is left to him.
Unlike the clear-cut notions of good and evil in other traditions, Indian philosophy deals in shades of grey. Dharma is often situational and contextual, not a rigid set of rules. What might be Adharma in one context (such as violence) could be Dharma in another (as seen in the necessity of war in the Mahabharata). It’s not about following a commandment written in stone but discerning the action most aligns with the greater good, often a more subtle and challenging path.
Materialism vs. Spiritual Growth
Carvaka philosophy, a materialistic school of thought in ancient India, rejects spiritual concepts like Puruṣa (consciousness) and holds that only what the senses perceive is real. Carvaka reduces life’s purpose to maximise pleasure and minimise suffering, seeing happiness and power as the ultimate goals. This resonates with Shukracharya’s materialistic teachings, where the transcendence of fear and maximisation of pleasure take centre stage.
In contrast, Yoga and Sankhya philosophies challenge this worldview. They argue for the existence of both the tangible (Vyakta) and intangible (Avyakta) dimensions of life, acknowledging not only the physical elements like pṛthivī (solidity), ap(fluidity), tejas (brightness), and vāyu (gaseous) but also ākāśa (spacious) that characterise Prakṛti but also Puruṣa (Primal Consciousness). In this view, life is more than the pursuit of temporary pleasure—it’s about understanding the distinction between the Material and the Conscious and how to transcend suffering through this awareness.
Symbolism of Good and Evil
In Indian mythological stories, we encounter figures like Durga slaying Mahishasura, which might appear as a simple narrative of good triumphing over evil. But these stories are not meant to be taken literally. They symbolise the inner battle within every individual—Durga represents the force of Dharma and wisdom, while Mahishasura embodies the Adharmic tendencies that pull us toward selfishness and darkness.
The Samudra Manthan (Churning of the Ocean) is another rich metaphor. It portrays the constant tension within us between our higher, divine self and our lower, ego-driven self. The gods and demons are not external forces; they are the inner fragmentation that appears as polarities within us that we must reconcile. True victory is not about destroying the demon but about integrating the lessons and energies each side offers and becoming integrated.
Beyond Good and Evil:
The Subtle Path
In many Western frameworks, morality is defined by commandments and external rules of conduct (e.g., “Thou shalt not kill”). In contrast, Indian spiritual traditions emphasise inner discernment. Instead of following rigid moral codes, individuals are asked to cultivate deep self-awareness and act according to Dharma, which is principled, contextual, and dynamic.
For example, in the Bhagavad Gita, Arjuna is not told that killing in war is inherently good or evil. He is asked to align his actions with Dharma, to consider the broader implications of his choices, and to act without attachment to the fruits of his labour. This emphasis on self-reflection and context elevates Indian philosophy beyond binary notions of morality.
The Complexity of Good
and Evil
The Indian philosophical tradition offers a more nuanced, complex understanding of “good” and “evil.” Rather than absolute categories, these terms are seen as tendencies or qualities that elevate us (śreyas/Daivi Sampat) or bind us to ignorance and suffering (preyas/ Āsurī Sampat). The focus is not on adhering to an external moral code but on developing the inner awareness to discern the path that leads to growth and liberation.
This inner struggle is beautifully captured in the rich symbolism of mythological stories, where gods and demons are not literal beings but representations of the forces within us. Ultimately, the journey is about understanding these internal dynamics, making subtle, discerning choices, and aligning with Dharma—the path that nourishes both the self and the collective.
In this way, the Indian tradition transcends the simplistic dichotomy of good versus evil, offering instead a framework that encourages contemplation, inner balance, and alignment with the greater good.
(Steve Correa is an Executive Coach and Author of The Indian Boss at Work, Thinking Global, Acting Indian. Raghu Ananthanarayanan is a behavioural scientist, yoga teacher and an author of several books.)