Swastha vrittam yathoddishtam yah samyag anutishthati.
Sa samaah shatam avyaadhir aayushaa na viyujyate.One who observes good conduct and Ayurvedic lifestyle
lives 100 years of life free from disease.

Lord Atreya Punarvasu
Charak Samhita Ch. 8 Su 31

Again, he states,


Tasmaad aatmahitam chikeershataa sarvena sarvam
sarvadaa smritim aasthaaya sad vritam anushtheyam.

It is important for everyone to observe
ethical guidelines always for their well being.

Charak Samhita Ch. 8 Su 18

Longevity is the buzzword nowadays. From magazines to commercials to health products, and even in the biotech field, it seems everyone becoming concerned-if not obsessed-with living longer. Of course as the demand rises so does the availability of so-called longevity products.

So you may find it surprising to learn that the Ayurveda has discussed this topic well before the current trend (about 5,000 years ago), offering a longevity 'product' that is free! This longevity product is called by many names, ethics or virtue, compassion, honesty or truthfulness.

We hear from parents, teachers and the media that these concepts have been dropped from our daily vocabulary and from our teaching curriculum; at home and in schools ethics has become a lost course.

The great Ayurvedic teachers have extolled ethical behavior as a means of physical and mental health. Can there be a correlation between the current lack of ethics classes and the state of stress and disease in the society? The Ayurvedic sage's words seem to be supported by this.

Before we continue, lets get a clearer picture of the Ayurvedic description of ethics.

Lord Atreya delineates a few ethical guidelines as follows:

Develop good conduct

Respect the guru, elders and teachers

Observe cleanliness always

Have a pleasant personality

Be modest in your achievements

Apply yourself in studies

Cultivate spiritual practices for inner growth

Be truthful in all undertakings

Righteousness

Exercise compassion

It is important to emphasize the open definition of the concept of ethics. Ethics discussed here is not meant to judge, moralize or condemn another. Practicing ethics doesn't mean developing hatred for another whose lifestyle doesn't match with your ethics; you can adopt the philosophy of "live and let live" and ignore activities you don't agree with. But to develop anger and hatred destroys your own peace of mind and ethical practice.

So, it is suggested here that ethics involves general, common-sense behaviors that are mainly self-reflected or internally-monitored and privately maintained irrespective of the ethical choices of others. In other words, the Ayurvedic texts do not suggest one person, group or religion be the sole judge and jury of the way a person should or shouldn't act. This becomes more dogmatic and the notion of 'our-way-is-the-only/right way' becomes an exercise lacking compassion?the very opposite of the spirit of ethics.

Each religion and social group has some commonly held beliefs about what ethics means. You are advised to return to your favorite source, be it a book on behavior or your own religious scriptures. Read, remind yourselves, discuss these notions with your family, friends and co-workers?for ethics is the very medicine of longevity, health and mental peace.

The great Vedic epic the Mahabharat also discusses the value of ethics for good mental and physical health, and hence, for longevity. It says,

'Tradition, ethics, knowledge and humility
are ate the four doors to a good mind.'

Longevity therefore depends on ethical conduct
and the diet suited for your body type.

I believe it was Mark Twain who once said he always tells the truth, so that way he never has to remember anything. If the mind is focused on truth or honesty, one doesn't have to remember lies. If one is out to get another, the mind is ever restless, looking to see who is out to get it. Even gaining at someone else's expense keeps the mind concerned that others are out to do the same. Conversely, if the mind is intent on helping, compassion, etc., there is more of an atmosphere of peace and happiness.

It is not suggested that one should not tend to details, to be practical, cautious and have a healthy amount of skepticism, but this is used only to protect yourself. The difference is one doesn't have to go on the attack, foregoing ethics to achieve.In the Bhagavad Gita, Lord Krishna says that we are only required to do righteous action, but have no claim to the results of the action. He advises us to be even in loss and gain, success and failure, happiness and sadness.

So one does what they feel is righteous only because it is righteous. Then believing that whatever comes as a result of righteous actions must be for the best, one shouldn't sacrifice ethics only in the name of gaining something.I think most people will admit that the most trying, tragic events of their lives have, over the years, turned out to be the events that have given them their most spiritual growth and strength. Conversely, when things are too good, too easy, people tend to slack off and wind up in some sort of trouble.

So by not judging so-called good or bad results, work only towards righteous goals and don't be attached to the results. In short, act (righteous action) for its own sake, and let come what comes. Again, acting implies doing what you have to in life, (e.g., earn a living, work to complete a project, homework or mow the lawn). The idea is to do the best job you can, but don't complete the job at the expense of anyone else-just so you can say you completed the job. Do your best using your beliefs about ethics.

This article is for educational purposes only, and is not intended to treat, diagnose or prescribe. It in no way is intended to substitute for care from duly licensed health professionals.

Swami Sadashiva Tirtha, D.Sc., may be contacted through the International Vedic Institute - School of Ayurveda.