Definitiveness of Ethical Human Conduct

The definitiveness of Ethical Human Conduct – The right understanding gained through self-exploration also enables us to identify the definitiveness of human conduct which may also be called ethical human conduct. It is the same, for all human beings. So we are also able to understand the universality of ethical human conduct which is in consonance with universal human values. Accordingly, all debates and confusions about what is ethical for one may not be ethical for others.

Definitiveness of ethical human conduct

Each one of us wants to have definite conduct but presently we may not be able to ensure that. This is because we are presently living on the basis of our pre – conditionings or assumptions which are not in consonance with the truth or the right understanding. But, this situation neither gives satisfaction to us nor to others. We do see human beings struggling to find out what the right conduct is and in the process, exhibiting a wide variety of attributes. We also see people debating endlessly about what they consider to be ethical. But unless we have the right understanding, we are not able to identify the definitiveness of ethical human conduct.

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Values are a part of our ethical conduct. They are the outcome of realization and understanding. which are always definite. As already mentioned, when I understand reality correctly, and the underlying harmony at all levels of existence and my participation in it, I am able to perceive the universal human values as a part and parcel of this reality. My imaginations are now always in terms of the definite participation of mine in this existence in terms of fulfillment of these universal human values. Having been convinced about the values and about the inherent harmony in existence, I am able to develop an ethical sense in all my pursuits. I always think, behave and work towards nurturing this harmony.

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It leads us to adopt policies conducive to human welfare conducive to enrichment, protection, and the right utilization of mind, body, and wealth. This is an outcome of the definiteness of my desire, thought, and expectation (selection) as guided by the right understanding. The definiteness of my desire thought and selection gives definiteness to my living. The definitiveness of character is the outcome of the definiteness of my behavior and work. This can be mainly characterized in terms of the following chastity in conjugal relationships i.e. chastity in a husband – wife relationship, rightful production acquisition and utilization of wealth, and Human behavior and work with kindness.

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This definitiveness of human conduct in terms of values, policies, and character is termed Ethics. On this basis, we get a definite notion of ethics. We get a definite criterion. to judge whether an act of a human being is ethical or unethical, and a definite way to work for ethics in life and profession. We can see that the ethics in the living of an individual can be imbibed only through the inculcation of values, policies, and character, and this is possible through the process of ensuring the right understanding through self-exploration.

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At the same time, we can see that a human being with ethical human conduct coupled with requisite professional skills only can be a good professional, namely, a good engineer, a good manager, a good teacher and researcher, a good technocrat, etc. ‘ Ethical conduct ‘ implies that it is naturally acceptable to me and does not give rise to conflict within. It is in consonance with the right understanding of the reality of the underlying harmony at all levels. It leads to mutual fulfillment with other people and mutual enrichment with the rest of nature. Thus, ‘ ethical conduct ‘ is self-satisfying, people – friendly, eco – friendly and universal. The definitiveness of ethical human conduct. It can be understood in terms of the following:

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Values (Mulya)

Competence of living in accordance with universal human values or the participation of a unit in the larger order- its natural characteristics or svabhava is known as values. Values are a part of our ethical conduct. They are the natural outcome of realization and the right understanding, which are always definite. Values need not be imposed through fear, greed, or blind belief. The values of a human being can be enumerated as thirty, which are listed below:

(A) Values in self (Jivan Mulya): The values are:

Happiness (Sukha): Definiteness of expectation (selecting / tasting) based on definiteness of thought manifests as happiness
Peace (Shanti): Definiteness of thought based on the definiteness of desire manifests as peace.
Satisfaction (Santosh): Definiteness of desire based on understanding manifests as satisfaction.
Bliss (Ananda): Understanding based on realization manifests as bliss.

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(B) Values in Human-Human Relationship (Sambandh Mulya): The values are:

Established Value (Sthapit Mulya): The established values are in self or I and manifest as expressed values in behavior with other humans. The expressed values are nine.
Expressed Value (Shisht Mulya): The way of expression of established values in behavior is a feeling of trust established in us, it gets expressed as complimentariness in behavior with others. The expressed values are also nine.

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We will show them in the table below:

1	Visvasa(Trust)	Saujanyata(Complementariness)	10
2	Sammana(Respect)	Sauhardra(Compliance)	11
3	Sneha(Affection)	Nistha(Commitment)	12
4	Mamta(Care)	Udarata(Generosity)	13
5	Vatsalya(Guidance)	Sahajata(Spontaneity)	14
6	Shraddha(Reverence)	Pujyata(Obedience)	15
7	Gaurava(Glory)	Saralata(Ease)	16
8	Kritagyata(Gratitude)	Saumyata(Self-Restraint)	17
9	Prema(Love)	Ananyata(Unanimity)	18

What we need to have is the established value; the expressed value is a natural outcome,

(C) Values of a Human Being in its Participation in Universal Human Order (Manav Mulya): The values are:

Perseverance (Dhirata): Being assured that the – encompassing solution is to understand and live in harmony at all four levels.
Bravery (Veerta): Being assured that the all-encompassing solution is to understand and live in harmony at all four levels, and I am ready to help others get assured of it.
Generosity (Udarta): Being assured that the all-encompassing solution is to understand and live in harmony at all four levels and I am ready to help others get assured of it, and I am also ready to invest myself, body, and wealth to help the other getting assured of it.
Kindness (Daya): If a person has the ability but does not have the means to fulfill his or her needs, the participation in relation to making available the means to fulfill th needs is known as kindness.
1624 Beneficence (Kripa): If a person has the means to fulfill his or her needs, but does not have the ability (competence) to utilize it, the participation in relation to imbibing the ability in him/her, is beneficence.
Compassion (Karuna): If a person neither has the ability nor the means to fulfill his / her needs, that participation in relation to making available the body is compassion.

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D. Values of Human Being in the Interaction with the Rest of Nature (Vastu Mulya): The Vastu mulya (values of Human Being in the Interaction with the Rest of Nature) is the participation of the human being with the rest of nature. It is further categorized as:

Utility Value (Upyogita Mulya): The participation of human beings in ensuring the role of the physical facility in nurturing, protecting, and providing means for the body.
Artistic value (Kala mulya): The participation of a human being in ensuring the role of the physical facility to help and preserve its utility. For example, the utility value of a pen is that it aids in writing. This provides a means to the body.

Providing a cap to the pen so that the ink does not spill, a proper design for holding the pen while writing etc. preserves the utility of the pen. A shirt has the utility that it protects the body. This is its utility value. Designing the shirt so that it can be easily put on is the artistic value.

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2. Policy (Niti)

The policy is the decision (plan, program, implementation, results, evaluation) about the enrichment, protection, and right utilization of the resources (self, body, and wealth – mana, tana, and dhana). Having been convinced about the values and about the inherent harmony in the existence, I am able to develop an ethical sense in all my pursuits. I always think, behave and work towards nurturing this harmony.

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It leads us to adopt policies conducive to human welfare – conducive to enrichment, protection, and the right utilization of mind, body, and wealth. This is an outcome of the definiteness of my desire, thought, and expectation (selection) as guided by the right understanding. In other words, the decision (plan, program, implementation, results, evaluation) about the enrichment, protection, and right utilization of their sources (self, body, and wealth – mana, tana, and dhana). The policy has three parts:

Economic Policy (Artha Niti): The policy for the enrichment of wealth
Political Policy (Rajya Niti): The policy of protection of body and wealth
Policy for Universal Human Order (Dharma Niti): The policy for the right utilization of mind, body, and wealth.

3. Character (Charitra)

The definiteness of my desire thought and selection gives definiteness to my living. The definitiveness of character is the outcome of the definiteness of my behavior and work. The definiteness of my desire thought and selection gives definiteness to my living.

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The definitiveness of character is the outcome of the definiteness of my behavior and work. This can be mainly characterized in terms of the following:

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Chastity in a conjugal relationship i.e. chastity in a husband-wife relationship (sva nari, sva purusa).
Rightful production, acquisition, and utilization of wealth (sva dhana)
Kindness in behavior and work (dayapurna vyavahar and Karya)

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