'I am responsible for this,' or 'This is my duty': this is a moving and wonderful thought. A mysterious, resounding voice seems to say, 'To thee, individually, O man, is given this task. Whether defeat or victory, both belong to thee. Thou art what no one else in the world is, for nowhere has nature created two similar objects. Thou hast a duty which no one else in the world can do, and if thou dost no do it that loss will stand debited to thee in the world's balance-sheet.'
'What is that duty I owe to myself?'
Someone may quote the verse :
Call not man God for man is not God
Yet man is not distinct from God's glory
and answer, 'My duty is to rest secure in the belief than I am a ray of God's light.' Another may answer that the duty is to have sympathy and fraternal regard for others. A third may answer that it is to revere parents, care for one's wife and children, and acquit oneself well with brother, sister or friend. Alongside of all these virtues, it is also a part of my duty to respect myself even as I respect others. As long as I do not understand myself, how shall I understand others? And how shall I respect one whom I do not know? Many holds the view that the obligation of proper conduct arises [only] in relation to others and that, in the absence of contact with others, one may do just as one pleases. He who holds this views does not know what he says. In this world none can, with impunity, act as he pleases.
Let us now see what our duty is to ourselves. Let us take, first, our private habits which are unknown to all but ourselves. We are responsible for them since they affect our character; but this is not all. We are responsible for then also because they affect others. Every person ought to control his own impulses, and keep his soul as well as body clean. 'Tell me,' says a great man, 'what a man's private habits are and I shall tell you what he is or will be.' We should therefore control all our appetites, so that we do not drink or eat to excess. Else we shall lose our strength and our good name. Worldly success never comes to him who does not abstain from sensual pleasures and does not thus save his body, mind, intellect and soul.
Arguing along these lines and keeping one's instincts pure, one should further consider how to put them to use. One ought to have a fixed aim in life. If we do not discover our life's purposes, and keep steadily to the course, we shall be swept along like a rudderless ship on the high seas; we shall falter on the [moral] path. Man's highest duty in life is to serve mankind and take his share in bettering its condition. This is true worship-true prayer. He is a godly man who does God's work. Hypocrites and cheats going about invoking God's name are legion. Because a parrot utter the name of God, no one would call it godly. Contribution to an ideal order of human life is something everyone can aim at. With this aim in view the mother may legitimately rear her child, the lawyer may pursue his profession, the merchant may carry on his business or trade and the working man may labour. A person with that fixed aim would never deviate from the path of morality, for if he did, he could not fulfill his aim of uplifting mankind.
Let us consider the matter in some detail. We ought constantly to examine whether our way of life tends to improve human life or to worsen it. Thus the merchant should ask himself whether, in transacting a business, he is cheating himself or another. The lawyer and the physician, acting according to this standard, will give more thought to their client or patient than to their fees. The mother in rearing her child would proceed very cautiously lest she should spoil the child out of misguided by these considerations and do his duty. The result of all this would be that, if the worker fulfils his function in conformity with the moral ideal, he would be deemed better and higher than the wealthy merchant, physician or lawyer who lives without any discipline. The worker would be the true coin and those selfish men, even though more intelligent or wealthy, would be counterfeit. This further shows that any man, whatever his place in life, has the power to fulfill this aim. A man's value depends upon his way of life, not his status. One's way of life is not to be judged by one's visible outward actions, but by one's inner leanings. For instance, if of two men, one gives a dollar to a poor person to rid himself of his presence and the other half a dollar but with love and out of compassion for the man, obviously, the one who gave half a dollar is truly moral, while the other who gave a dollar, the sinner.
To sum up, he alone is religious, he alone is happy and he alone is wealthy, who is sincere in himself, bears no malice, exploit no one and always acts with a pure mind. Such men alone can serve mankind. How can a damp matchstick kindle a log of wood? How can a man who does not practice morality teach it to another? How can a sinking man save another from drowning? The man who lives a moral life never raises the question as to how to serve the world, for he is never in doubt. Matthew Arnold says of a friend :
I saw him sensitive in frame,
I knew his spirits low,
And wished him health, success, and fame
I do not wish it now.
For these are all their own reward,
And leave no good behind :
They try us-oftenest make us hard,
Less modest, pure, and kind.
Time was when Arnold wishes his friend health, success and fame. But he did not so wish now, because his friend's happiness or misery did not depend on their presence or absence; he therefore only wished that his morality might ever endure. Emerson says, "Adversity is the prosperity of the great." Both the money and the fame belonging to the base are a misery to them and to the world.