I am posting 2 examples of canonical Hindu texts on morality and ethics.
Bhartrihari's Niti Satakam is a famous text on ethics. The entire text is available here:
https://www.scribd.com/doc/34486135/Niti-Shatakam-of-Bhartrihari
Vidura's conversation with Dhritarashtra in Mahabharata Udyoga Parva is a discourse on morality and ethics and is called Vidura Niti. Here are some examples of Vidura's discourse on morality and ethics.
Vidura on forgiveness
There is one only defect in forgiving persons, and not another; that
defect is that people take a forgiving person to be weak. That defect
, however, should not be taken into consideration, for forgiveness is
a great power. Forgiveness is a virtue of the weak, and an ornament of
the strong. Forgiveness subdueth (all) in this world; what is there
that forgiveness cannot achieve? What can a wicked person do unto him
who carrieth the sabre of forgiveness in his hand? Fire falling on a
grassless ground is extinguished of itself. And unforgiving individual
defileth himself with many enormities. Righteousness is the one
highest good; and forgiveness is the one supreme peace; knowledge is
one supreme contentment; and benevolence, one sole happiness.
[Mahabharata, Udyoga Parva, Section 33]
Vidura on Gates of hell
Great fear springeth from these three crimes, viz, theft of other’s
property, outrage on other’s wives, and breach with friends. These
three, besides, being destructive of one’s self, are the gates of
hell, viz, lust, anger, and covetousness. Therefore, every one should
renounce them.
[Mahabharata, Udyoga Parva, Section 33]
Vidura’s advice on how to act
Do not, O Bharata, set the heart upon means of success that are unjust
and improper. A man of intelligence must not grieve if any purpose of
his doth not succeed, notwithstanding the application of fair and
proper means. Before one engageth in an act one should consider the
competence of the agent, the nature of the act itself, and its
purpose, for all acts are dependent on these. Considering these one
should begin an act, and not take it up on a sudden impulse. He that
is wise should either do an act or desists from it fully considering
his own ability, the nature of the act, and the consequence also of
success.
[Mahabharata, Udyoga Parva, Section 34]
Vidura on the importance of controlling one’s speech
To control speech, O king, is said to be most difficult. It is not
easy to hold a long conversation uttering words full of meaning and
delightful to hearers. Well-spoken speech is productive of many
beneficial results; and ill-spoken speech, O king, is the cause of
evils. A forest pierced by arrows, or cut down by hatchets may again
grow, but one’s heart wounded and censured by ill-spoken words never
recovereth. Weapons, such as arrows, bullets, and bearded darts, can
be easily extracted from the body, but a wordy dagger plunged deep
into the heart is incapable of being taken out. Wordy arrows are shot
from the mouth; smitten by them one grieveth day or night. A learned
man should not discharge such arrows, for they do not touch the very
vitals of others.
[Mahabharata, Udyoga Parva, Section 34]
Vidura on Kindness
Ablution in all the holy places and kindness to all creatures – these
two are equal. Perhaps, kindness to all creatures surpasseth the
former.
[Mahabharata, Udyoga Parva, Section 35]
Vidura on how to treat others
That which is antagonistic to one’s own self, should never be applied
in respect of another.
[Mahabharata, Udyoga Parva, Section 39]
