The True Aim of Life (English)

A goalless life is like a captain-less boat floating on the surface of the ocean; it has no direction. Such a life wanders with the gusts of wind or waves and eventually sinks into the ocean of time. (1a)

There should be a definite goal of our life for a meaningful and successful life. (1b) The goal of our life not only gives direction to our lives but also gives it a meaning and greatness. The higher the goal is, the more grand and glorious our life will be. (1c)

Q. But how shall we choose the goal of our life?

The Goal of Life based on Materialism:

A man who believes in materialism considers himself to be different from all other beings. He considers that his being is confined only to the known limits of his body, life, and mind of which he is conscious.

He does not know that he is an integral part of the Universe. Being satisfied with his limited power, he spends the whole of his life to fulfil his desires. Knowing himself to be different from all others, he competes with the human beings around him. The only criterion of success of his life is how happy he and his family are and how richer, and more powerful and respectable he is than his relatives, friends and fellow human beings.

Today, when we look around, we find that almost all human beings have only this one goal. If we become a little detached about ourselves, we will understand how hollow this universal goal is.

·     Instead of conquering death, we have accepted death as our destiny. [While the Gita declares the immortality of man: “अजो नित्य: शाश्वतोऽयं पुराणो ...” (2)]

·    We have accepted the lack of evidence in support of rebirth; tired of our efforts, we have accepted our doubts and rejected the principle of rebirth. [When the Gita declares rebirth: “देहिनोऽस्मिन्यथा देहे ….” (3)]

·     Unaware of our soul and its immortality (2), universality and unity with all, we have accepted the very small and superficial part of our being as our whole being. [Where the Upanishads declare: “अहम् ब्रह्मास्मि” (7) ]

These beliefs are neither logical nor rational conclusions of any scientific analysis. They are a sign of our ignorance and weakness. Even then, relying on these beliefs as the final conclusion, we have forgotten the magnificent goal of 'Ascent to the Ultimate by growing step by step in every life'. Instead, we have assumed the goal of our lives as to protect our limited and mortal physical life and to pass our present life happily, as our highest goal. 

Q. Aren’t we ignorantly wasting our precious lives?

The True Goal of Life Based on True Knowledge:

Until man knows (a) the purpose of God behind the creation of the world, (b) the secret of long and arduous evolutionary struggle of mother earth that has led to human beings walking on the earth, and (c) the role man is expected to play in this ongoing evolutionary journey, it is meaningless to set any goal for human life.

First of all, we have to find a solution to these questions. The obvious means available to man has to gain the knowledge are his senses, faculty of reasoning and science. These tools give us partial light, reduce darkness to an extent, light up our path to some distance, but they are unable to resolve our deepest questions because these questions are beyond the reach of these tools of knowledge. We have to find a solution to our problem elsewhere!

“प्रत्यक्षेणानुमित्या वा यस्तूपायो न बुध्यते |

एनं विदंति वेदेन तस्माद् वेदस्य वेदता ||” (4)

(Meaning: The knowledge that can’t be obtained either by observation or by analysis is attained by the Vedas. This is the uniqueness and greatness of Vedas.)

That is, we must turn to the Vedas and the Scriptures; they alone can guide us out of our dilemma. Besides, many sages and ‘munis’ have also guided us from time to time - the true knowledge can neither be obtained by observation nor through analysis – first, we have to believe in the Truth; subsequently, this knowledge comes through realisation.

“श्रद्धावान् लभते ज्ञानं” (18)      

Now let's go back to the questions mentioned above. What is the purpose of this Creation or the Will of God? According to the Vedas, the purpose of God is to express himself in Multiplicity (as Many). In other words, to reveal the God in man. That is, -

“एकोऽहम् बहुस्याम|”

According to “Savitri”(5), the purpose of creation is:

    "Nature shall live to the manifest secret god,

                            The Spirit shall take up the human play,

                            This earthly life has become a life divine." (6)

(That is, the purpose of Nature and the Spirit is to express the divine life on the earth.)

In the Upanishads, a truth told to us,  again and again, is that ‘man himself is God’.

“अहम् ब्रह्मास्मि| तत् त्वमसि| अयमात्मा ब्रह्म|” (7)

(That is, I am God. Thou are That. This Atma is God.)

In the Gita, this is the truth is expressed differently:

 “ईश्वर: सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ” (8)

(That is, God is present in the hearts of all beings.)

Swami Vivekananda said this as follows,

“एक शब्द में कहें तो तुम ही परमात्मा हो |”

(That is, in one word, you are God.)

But what we see is that a man who is indeed the master of Nature is living as his slave. He is immortal but is caught in the web of Death. He is the Sun of knowledge but is wandering in the darkness of ignorance. He is a being of joy, but he is suffering throughout his life.

Therefore, conquering ignorance, death and sorrow, and attaining knowledge, eternity and bliss, that is, finding our inherent truth is the only and logical goal of his life.

“असतो मा सद्गमय| तमसो मा ज्योतिर्गमय| मृत्योर्मा अमृतं गमय|”(9)

(That is, Let’s move from Untruth to Truth, Darkness to Light and Death to Immortality.)

In the words of 'Savitri' -

"His nature we must put on as he put ours;

 We are sons of God and must be even as he:

 His human portion, we must grow up." (10)

(That is, it is God who has become man; 

we who are sons of God must grow up and become God.)

Thus, our true goal is to move towards God (सच्चिदानंद) and express the Lord within us. This goal is not only in accordance with the purpose of the creation and scriptures, and logical, it is also God’s will. Therefore, it is also our religion. 

Q. But the question that what our actions shall be to achieve this purpose, remains.

Supreme Karma:

The scriptures not only declared the supreme truth, “अहम् ब्रह्मास्मि |”(7), but also give a variety of Yogas in detail to achieve this truth. The best and the easiest of them is the path of ‘Ygnay’, i.e. the path of sacrifice and surrender.

That is, if we want to attain our supreme Truth, we have to sacrifice. We have to dedicate our lives to God who is seated in the hearts of human beings, i.e. we have to serve mankind.

“न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः” (11) 

(Meaning: Salvation is attained neither by karma, nor by having children nor by wealth, but only by renunciation.)

According to Swami Vivekananda -

“नर सेवा ही नारायण सेवा है|”

“दूसरे मनुष्यों की सेवा करना, लाखों जप तप के बराबर है|”

“यह जीवन अल्पकालीन है, संसार की विलासिता क्षणिक है, लेकिन जो दूसरों के लिए जीते है, वास्तव में वे ही जीते है ।”

The ignorant man knows himself different from others, so he acts according to his self-interest, but the wise man sees the ultimate One in all beings. Knowing, that

 “वासुदेव: सर्वं इति” (12),

 “सर्वं खल्विदं ब्रह्मम्” (13),

“वसुधैव कुटुम्बकम्” (14)

he works for mankind, for One in all.

The path of human service is suitable for personal liberation, but personal liberation cannot be our ultimate purpose because "the soul is eternal and bondage is only illusion" (15).

The objective of divinization of earth is far more grand and noble than the purpose of personal liberation. This alone is the purpose of God,  which automatically includes the liberation of men.

The path of divinization of earth is the path that Nature has chosen through a progressive evolution of life upon earth. And in the evolutionary journey of earth, the place reserved for India is that of the Jagat-Guru.

"The future of India is very clear. India is the Guru of the world. The future structure of the world depends on India. India is the living soul. India is incarnating the spiritual knowledge in the world”. (-The Mother, January 1954.)

"भारत के अस्तित्व का एकमात्र हेतु है – मानवजाति का आध्यात्मीकरण| यही उसकी जीवन-रचना का प्रतिपाध्य विषय है, यही उसके अनंत संगीत का दायित्व है, यही उसके अस्तित्व का मेरुदंड है और यही उसके जीवन की आधारशिला है |” (-Swami Vivekananda) (16) 

But today, India is facing many problems – anarchy, corruption, poverty and ignorance are present all around. Materialism and consumerism born of materialism, are breaking our family, social and spiritual system into pieces. Foreign forces, on the other hand, are constantly active in weakening and breaking the country. India not only seems incapable of fulfilling its responsibility decreed by God, but it seems that it has almost forgotten it. In such a scenario, the task of protecting and restoring the spiritual knowledge of India is the supreme work. The renaissance and upliftment of India is God’s will and is in accordance with God’s plan. It is, therefore, our religion and our duty. Swami Vivekananda says, "Ram-Ram does not make anyone religious. The one who acts according to the will of God is truly religious. "

This, then, is expected from the youth of India – along with one’s own growth and liberation (17), upliftment of the country and mankind. For this -

1.    We need to develop a powerful body, with strong life-force and mind.

2.  We shall acquire all knowledge related to India and have a deep study of its history, philosophy, social structure, Vedas, Upanishads, Gita, dance, music, Ayurveda, economics, etc.

3.    We shall know the idea of India and its purpose.

4. We shall know about India's current problems and work for its advancement and prosperity.

Therefore, while having faith paying on truth quoted in the Gita, i.e. “वासुदेव: सर्वं इति” (12), and God’s Will of Divine Life upon the earth (6) and realising God in man (8), we have to sacrifice our life for the upliftment of India.

The path of self-dedication is not only suitable for the advancement of our society and country, but it is also the quickest and the easiest way to achieve our personal goal of salvation and attainment of God. This, alone is the best work for the welfare of the whole world. This is in accordance with the God’s Will of Divine Life upon the earth. This, alone is the best among all the works available to us.

References: 

1.        (a) “An aimless life is always a miserable life.” (b) “Every one of you should have an aim.” (c) “But do not forget that on the quality of your aim will depend the quality of your life.” - Collected Works of the Mother, Volume 12, pp.3-8.

2.        “न जायते म्रियते वा कदाचिन्नायम् भूत्वा भविता वा न भूय: | अजो नित्य: शाश्वतोऽयम् पुराणोन हन्यते हन्यमाने शरीरे || गीता-2/20.

3.        “देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा | तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ||”, गीता-2/13,

4.        आचार्य सायण, कृष्ण यजुर्वेद, तैत्तिरीय सहिंता (उपोद्घात),

5.        ‘Savitri – A Legend and a Symbol’, Sri Aurobindo.

6.        Savitri, p. 710,

7.        बृहदारण्यक उपनिषद १/४/१०, छान्दोग्य उपनिषद ६/८/७, माण्डूक्य उपनिषद १/२,

8.        “ईश्वर: सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति | भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया || गीता-18/61,

9.        बृहदारण्यक उपनिषद् (१.३.२८),

10.      Savitri, p. 67,

11.      कैवल्योपनिषद् (१.३),

12.      “बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपध्यते | वासुदेव: सर्वमिति स महात्मा सुदुर्लभ: || गीता-7/19.

13.      छान्दोग्य उपनिषद् (३/१४/१).

14.      महोपनिषद् (४.७१).

15.      ‘हमारा योग और उसके उद्देश्य’, श्रीअरविंद, 6 संस्करण २०१५, पृ०१,

16.      स्वामी विवेकानन्द साहित्य (दस खण्ड), अद्वैत आश्रम, कलकत्ता, (९, ३००)

17.      मुक्ति का अर्थ मृत्यु लोक से पलायन कर किसी स्वर्ग में रमण करना नहीं है | मुक्ति का सही अर्थ है दु:ख से भरे इस लोक में रहते हुए त्रिगुणी प्रकृति के पाश से मुक्त होना, अपनी आत्मा को जानना और अपनी सत्ता में आत्मा का शासन स्थापित करना है |

18.      “श्रद्धावान् लभते ज्ञानं तत्पर: संयतेन्द्रिय:| ज्ञानं लब्ध्वा परां शान्तिम् अचिरेण अधिगच्छति” गीता-4/39,

Problem before the Mankind and Limitations of the Reasoning Mind

Morality – Basis, Necessity, and Implementation

Abstract:

The paper discusses the precarious state our civilization has landed into and the most important cause of it, i.e., the absence of morality. It takes up the various issues associated with morality, discussing the basis of morality, its need in the society and the right way to inculcate it among people.

Introduction:

    Last two and half centuries of the ever-accelerating pace of scientific and technological development has come to a state which has forced us to rethink about our methods, direction, and wisdom. The very issues of poverty, illiteracy, health, harmony, individual's freedom, and happiness, etc. which we attempted to solve forever with science and technology, have either remained adamant or taken more complex forms. There seems to be no hope for humanity in sight. There are helplessness, desperation, and anger all around.

In this scenario, we shall, once again, look back, lookout and more importantly look within to find where we have gone wrong. Fortunately, Indian scriptures and literature, full of spiritual knowledge and the spirit of universal brotherhood (i.e., वसुधैव कुटुम्बकम्, (1)), which we have ignored so far under the impact foreign domination and self-pity, provide us with the solution.

The major reason for the precarious situation we have landed in is that while science and technology have extended the vision and power of man, they have failed to inculcate self-restraint in man. As a result, man has become over exploitative towards Nature as well as fellow beings. This disturbed the harmony that existed between Nature and Man since man was born on earth, as also the harmony between man and man.  This disturbance or disequilibrium has led to a situation where climatic catastrophes are looming large over humanity on one hand and on the other hand, human relations have been diluted and stretched to the extent that a harmony that existed only a few decades before as a joint family is almost over and the idea of a nuclear family is on the verge of becoming a taboo. Helplessly, we are moving towards a society where nobody cares for anyone; a society in which parents have become a liability and children a burden, a society in which friends have become competitors and fellow beings enemy, a society in which each one is surrounded by an abundance of goods and services that serve his vital desires but do not give him the happiness he has been looking forever. 

Before this situation explodes, this trend must reverse. While it is not possible to do away with scientific and technological innovations humanity has achieved so far or restrain its growth, there is a way out. It is to learn to restrain ourselves, to avoid merciless exploitation of Nature and fellow beings and to learn to live harmoniously with Nature and Man. This is why moral education is the need of the day.

The present paper discusses some basic issues related to morality, such as what is morality, what is the basis of morality, need for morality and how to impart moral education to the new generation.

Morality:

         Man is made up of multiple levels of consciousness. They can be broadly classified as physical, vital, emotional, mental and spiritual.  Physical consciousness, represented by the body, provides an identity to a man, housing for the play of consciousness and a means to act and interact with the outside world. While physical consciousness primarily provides the base or the field for action, it is the vital, emotional and mental consciousness that moves the man. The spiritual consciousness, which is still latent at the current stage of evolution, remains in the background, oversees and sanctions all his acts.

 Vital impulses in the form of Fears, Lusts, Needs and Desires, emotional impulses in the form care of the loved ones or mental ideas in the form of value-system or Ideals move the man. Any of these impulses, emotions, or ideas may assume prominence and may force a man to move mountains. So long as the action of man is confined within limits, it is accepted by society. However, the moment the action of man begins to threaten harmony within and with Nature and peace and harmony in the society there is a need for controlling these impulses.

 The set of rules society imposes on itself and its constituents for a harmonious and sustainable living is called Morality. These rules are ingrained in our culture and our religion. Morality tries to limit and control unbridled human action which may prove harmful to Nature or itself.  These rules evolve with time and vary with society and culture.

        “Morality is a part of the ordinary life; it is an attempt to govern the outward conduct by certain mental rules or to form the character by these rules in the image of a certain mental ideal.” (2)

        “Morality is a question of man’s mind and vital, it belongs to a lower plane of consciousness.” (3) 

         Morality does not have the sanction of Spiritualism, yet it is necessary for the pursuit of spiritualism.

Rules, Morals, Tenets, and Laws:

      The need to govern the action of man has been widely perceived. Wherever and whenever there is an association of people in action, certain rules and regulations have to be enforced for the smooth functioning of the system. 

In organizations, it comes in the form of rules and regulations applicable to its employees.  For example, (i) employees are supposed to reach office in time, leave office at the proper time and observe common holidays (ii) there is a hierarchy for the flow of orders (iii) there is a system of rights and responsibilities depending upon the position of the employee in the organization, etc.  

In society, it comes in the form of Morals. For example, its members ate expected (i) to take care of women, children, weak, poor, downtrodden, aged, etc. (ii) to follow the laws of the land, (iii) to shun from cheating, violence, etc. (iv) to maintain harmony in the society (v) to maintain cleanliness and (vi) to protect the environment, etc.

In religion, it comes in the form of Tenets. Religious tenets and rules are the means trying to turn away from the earth towards the Divine. They attempt to govern human impulses which bind him to earth. (2)

In the country, it comes in the forms of Laws along with Judicial and Police system. For example (i) tax laws, (ii) civil laws, (iii) criminal laws, and (iv) rights and duties of its citizens, etc.

Glimpses of Moral Education in Indian Culture:

         India had long before realized the principle of interdependence of Man and Nature, and interdependence of man and man, the purpose of human life and the principle of man’s happiness. Consequently, it had ingrained moral education in its culture and religion. We find hundreds of Shlokas / Sutras from its scriptures to guide our life. Although many of the shlokas also give spiritual truths, which we shall not undermine, we are focusing, here, only on the wisdom and guidance, they give to conduct our social life. Some of the shlokas that are more relevant in today’s world are -

One of the reasons that crimes against women are increasing these days is that we no longer respect women and treat them as an object of pleasure. Our ancestors had realized it long before and said that women should be worshipped for where women are not worshipped, no work turns fruitful.

यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः ।

यत्रैतास्तु न पूज्यन्ते सर्वास्तत्राफलाः क्रियाः ||

(अर्थात् - जहां पर स्त्रियों की पूजा होती है, वहां देवता रमते हैं । जहाँ उनकी पूजा नहीं होती, वहाँ सब काम निष्फल होते हैं ।) मनुस्मृति /3-56/ (4)

Apart from crime against women, another major crime is stealing the property of other persons. Scriptures, guide us against this too.

मातृवत परदारेषु पर द्रव्येषु लौष्ठवत् |

आत्मवत् सर्वभुतेषु यः पश्यति सः पण्डितः ||

(अर्थात् - दूसरे की पत्नी को माता के समान,  दूसरे के धन को मिट्टी के ढेले के समान और संसार के सभी प्राणियों को अपने समान जो देखता और मानता है, वही विद्वान है, पण्डित है ।)

One of the reasons for the conflict between man and man and man and nature is that a man has become selfish and self-centred. He no longer cares for fellow beings and treats plants and animals as objects for his enjoyment. Following shlokas ask him to consider this world as one family and pray for the happiness of all men. 

अयं निज: परो वेति गणना लघुचेतसाम् । 

   उदारचरितानाम् तु वसुधैव कुटुम्बकम् ॥ (1)

(अर्थात् – यह मेरा है, वह पराया है, इस प्रकार की गणनाएँ तो छोटे चित्त (मन) वाले लोग करते हैं, उदार चित्त वाले व्यक्तियों के लिए तो सारी पृथ्वी ही परिवार है ।)

सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामया।

सर्वे भद्राणि पश्यन्तु मा कश्चित् दुःखभाग् भवेत्।।

(अर्थात् - सभी सुखी होवें, सभी रोगमुक्त रहें, सभी मंगलमय घटनाओं के साक्षी बनें और किसी को भी दुःख का भागी न बनना पड़े।)

There are some attributes that promote harmony within society. They are listed in the following shlokas. Further, in any society, all members can't be equal. Therefore it becomes important that the rich, the wise and the powerful shall take care of the unfortunate ones. It is only by taking care of the underprivileged members of the society, harmony can be established in any society.

येषां न विद्या न तपो न दानं, ज्ञानं न शीलं न गुणो न धर्मः ।

ते मृत्युलोके भुवि भारभूता, मनुष्यरूपेण मृगाश्चरन्ति।।

(अर्थात् - जिसके पास विद्या, तप, ज्ञान, शील, गुण और धर्म नहीं है वह मनुष्य ऐसा जीवन व्यतीत करते हैं जैसे एक मृग।)

परोपकाराय फलन्ति वृक्षाः परोपकाराय वहन्ति नद्यः ।
परोपकाराय दुहन्ति गावः परोपकारार्थ मिदं शरीरम् ॥

(अर्थात् - परोपकार के लिए वृक्ष फल देते हैं, नदीयाँ परोपकार के लिए ही बहती हैं और गाय परोपकार के लिए दूध देती हैं, (अर्थात्) यह शरीर भी परोपकार के लिए ही है ।)

Teachers and Gurus are very important members of any society. They preserve the knowledge and wisdom and pass it on to the next generation. Although much is expected of the Teachers and Gurus of the present time, they shall be duly respected. For by respect, we not only receive knowledge from them easily, but we also elevate their stature. This would make the best people in society to take up the work of Guru and make them prove themselves worthy of respect.

गुरुर्ब्रह्मा गुरुर्विष्णुः, गुरुर्देवो महेश्वरः।

गुरु साक्षात् परब्रह्म, तस्मै श्री गुरुवे नमः।।

(अर्थात् – गुरु ही ब्रह्म हैं, गुरु ही विष्णु हैं, गुरु ही शिव हैं | गुरु साक्षात् परमब्रह्म हैं, मैं ऐसे गुरु को प्रणाम करता हूँ | )

However great a man is, he is a product of family, society, civilization, and nation. The contribution of his parents and his country shall be recognized. It is only when he has respect for his parents and his country, he would return it in kind. This would make family, society, and nation great. The world moves by exchange (यज्ञ) and prospers by exchange (यज्ञ). Following shlokas enunciate importance of mother, father, and motherland.

अपि स्वर्णमयी लङ्का न मे लक्ष्मण रोचते ।

जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ॥

(अर्थात् - लंका पर विजय हासिल करने के बाद मर्यादा पुरुषोत्तम राम अपने छोटे भाई लक्ष्मण से कहा, “यह सोने की लंका मुझे किसी तरह से प्रभावित नहीं कर रही है। माँ और जन्मभूमि स्वर्ग से भी बढ़ कर है।")

भूमे गरीयसी माता, स्वर्गात् उच्चतर:पिता ।

जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ॥

(अर्थात् - भूमि से माता श्रेष्ठ है, स्वर्ग से पिता श्रेष्ठ है, जननी और जन्मभूमि स्वर्गसेभी श्रेष्ठ है |)

The basis of Morality and its Necessity:

         The highest idea that forms the basis of Morals can be best stipulated as "Principle of Peaceful Coexistence." It can be explained as harmony between Nature and Man, harmony among Nations and Civilizations and harmony within societies ensuring sustainability and opportunities for the development of every individual.

Morals are not sacrosanct; they change with time and adjust to ever-changing collective wisdom. (5) “Morality is not divine or of the Divine; it is of man and human. Morality takes for its basic element a fixed division into the good and the bad, but this is an arbitrary notion. It takes things that are relative and tries to impose them as absolutes; for this good and this bad differ in differing climates and times, epochs and countries.  The moral notion goes so far as to say that there are good desires and bad desires and calls on you to accept the one and reject the other.” (5)

The dynamic nature of morals shall not be taken as an excuse to do away with morals. “The majority of those who reject human laws and proclaim their liberty and their decision to “live their own life” do so only in obedience to the most ordinary vital movements which they disguise and try to justify, if not to their own eyes, at least to the eyes of others. They give a kick to morality, simply because it is a hindrance to the satisfaction of their instincts.” (5)

Thus morals, form an essential part of our life. For without morals, we would have no controls over the destructive power of individuals, societies or nations and the existence of our civilization will remain ever precarious. (6)  

Moral Education:

          As discussed above, Morality is not sacrosanct. It is neither "Absolute" not "Static." It is dynamic and changes with times, epochs and countries (5). Even the Idea that forms the basis of Morality is not the highest conception of the human mind or his highest experience. Therefore Morality is not undisputable. Yet it serves an important role in the life of man, society, and nation. It is essential for peaceful and sustainable co-existence and progress of human civilization. Therefore the question arises that how shall we inculcate moral values in our society.

The people can be divided into three types, (i) sattvic men, those who follow reason, (ii) rajasic men, those who follow desires, and (iii) tamasic men, those who don’t make efforts, don’t want to change and just move on. The remaining are governed by a mix of two or more of these principles at the same time.

The men of reason can further be divided based on the Ideal they pursue - there are people who seek Knowledge and God, there are people who seek good for humanity, there are people who seek good for the nation or society and then there are people who seek good for themselves. The first three of these, normally, voluntarily follow rules of good conduct, it is the last category which is in conflict with the good of society. These are the people who are rational but have misplaced guiding principle. It is these people who have to be convinced that following morality is in their personal good. Even if we keep aside the goodness of society, morality brings peace and harmony to the people who pursue it. It is by this logic that such people have to be convinced.

 

A vast majority of men are followers. They follow noble and wise. Such men are to be led by example. (7) It is the duty of parents, teachers, leaders in every walk of life such as social, business, political, education, sports, and arts, etc. to lead by example. 

The men who have decided to follow the path of morality but repeatedly fail because of old habits of the vital, have to be taught to be patient. It is by practice that such men can change their character. (8) (9) (10)

There is another category of people, who are dominated by their desires and prejudices and rigidly follow their personal interest at the cost of society, nation or humanity. Such people need to be disciplined through social or legal force, if not necessarily by physical force.

It is, thus, we must proceed to morally educate our society.  

References:

(1)        अयं निज: परो वेति गणना लघुचेतसाम् ।  उदारचरितानाम् तु वसुधैव कुटुम्बकम् ॥
(अर्थात् – यह मेरा है, वह पराया है, इस प्रकार की गणनाएँ तो छोटे चित्त (मन) वाले लोग करते हैं, उदार चित्त वाले व्यक्तियों के लिए तो सारी पृथ्वी ही परिवार है ।)

(2)        “Religion, Morality, Idealism and Yoga”, Sri Aurobindo, Letters on Yoga, Volume 1. Part- 1.

(3)        “Letters on Yoga”,  // SABCL, Volume 22. (≈ 28 vol. of CWSA), Sri Aurobindo Ashram, Pondicherry, 1971, pp. 502.

(4)        मनुस्मृति /3-56/

(5)        “Collected Works of The Mother”, Vol.12, 2 ed., pp. 166, ISBN 81-7058-670-4

(6)       “The miseries of the world cannot be cured by physical help only; until man's nature changes, these physical needs will always arise, and miseries will always be felt, and no amount of physical help will cure them completely. The only solution of this problem is to make mankind pure. Ignorance is the mother of all the evil and all the misery we see. Let men have light, let them be pure and spiritually strong and educated, then alone will misery cease in the world, not before. We may convert every house in the country into a charity asylum; we may fill the land with hospitals, but the misery of man will still continue to exist until man's character changes.”  The Complete Works of Swami Vivekananda, 1.53.

 (7)       यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जन: | स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते || Gita 3-21, Whatever actions great persons perform, common people follow. Whatever standards they set, all the world pursues. http://www.holy-bhagavad-gita.org/chapter/3/verse/20-21.

 (8)      “It is said, "Habit is second nature", it is first nature also, and the whole nature of man; everything that we are is the result of habit. That gives us consolation, because, if it is only habit, we can make and unmake it at any time. The Samskaras are left by these vibrations passing out of our mind, each one of them leaving its result. Our character is the sum-total of these marks, and according as some particular wave prevails one takes that tone. If good prevails, one becomes good; if wickedness, one becomes wicked; if joyfulness, one becomes happy. The only remedy for bad habits is counter habits; all the bad habits that have left their impressions are to be controlled by good habits. Go on doing good, thinking holy thoughts continuously; that is the only way to suppress base impressions. Never say any man is hopeless, because he only represents a character, a bundle of habits, which can be checked by new and better ones. Character is repeated habits, and repeated habits alone can reform character.” The Complete Works of Swami Vivekananda, 1.207-8.

(9)      अभ्यासवैराग्याभ्याम् तन्निरोध: (Abhyasavairagyabhyan tannirodhah.) “Their control is by practice and non-attachment.”, Patanjali Yoga Sutras, Smadhipada (12).

(10)     असंशयं महाबाहो मनो दुर्निग्रहं चलम् | अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते || Gita 6-35, the mind is indeed very difficult to restrain. But by practice and detachment, it can be controlled.

Source:    Rohatgi, N. (MNIT, Jaipur), National Conference on 'Science & Technology for the Moral Development of Youth: Challenges and Opportunities',  Abhyutthanam, September 02 2017, Jaipur.