By Ibonio D’Souza
The social, economic, political and religious ideals are centered in ethics. The blood of life is love, and morality is its backbone. Without virtue, life cannot stand, and without love, life is dead. The development of life depends upon the development of virtue and the overflow of love rises when virtue rises.
Morality is not, for instance, a matter of clothing. The dress that is suitable for one climate, period or civilisation may be considered indecent in another; it is entirely a question of custom, not in any way involving moral considerations, yet these conventions are continually being confused with principles that are valid and unchanging.
The path of righteousness is only the right one. When righteousness has been rightly practiced, man becomes fit to proceed higher. Without a moral base, there can be no spiritual edifice. One who has not rested from wickedness, one who has not gained equanimity, one who has not controlled his senses, cannot aspire to attain this knowledge. This is the verdict of the sages of all times.
Morality and discipline amongst many members of our younger generation are deteriorating every day. Their behaviour and habits violate social standards. Innocent and peace-loving people are facing enormous sufferings, worries and miseries due to their inhuman acts and behaviour. Parents are responsible for these unfortunate incidents since they have given so much room to their children to behave as they like.
Generally speaking, there are two ideas of morality: (i) to be good and (ii) to do good. The first is the real morality whereas the second may be only a means to an end. One can be good in order to do good, but this is rare. People do good actions which appear entirely altruistic yet fundamentally are egoistic, motivated by acquisitiveness, desire for merit, bliss, heaven, reward or motivated by fear of resulting punishment or hell. All, so called, “good” actions are inspired by selfishness. The idea of “being” good is the only true morality.
One may be rich and fortunate, enjoying all the rewards of past good deeds. But, if he be not virtuous, charitable and benevolent, he is like a man living on his capital, drawing from his bank account of good deeds, without replacing anything. When it is all exhausted, can he blame God or fate for his miserable state?
If practice of religion makes no improvement in a man’s outward actions - if he continues to be just as greedy, spiteful, envious or impulsive as he was before - if he cheats those who work for him, or robs his neighbour, if he shows no compassion for a suffering fellow-being, then his “practice” is largely illusory. Fine feelings, new insights, greater interest in ‘religion’ mean nothing unless they make our actual behaviour better. A tree is known by its fruit.
Rank, caste, colour, even wealth and power cannot necessarily make a man great and worthy of honour. It is the character that illuminates wisdom. According to philosopher Aristotle: “The ideal man takes joy in doing favours for others but he feels ashamed to have others to do favours for him”. It is considered a mark of superiority to confer kindness; but one of inferiority to receive it. Poet-educator Longfellow says: “The talent of success is nothing more than doing what you can do well, without a thought of fame.”
Your wealth can decorate only your house but not you. Your dress can decorate your body but not you. Only your own virtue and good conduct can decorate you.