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achieved. In order that an individual becomes an embodiment of noble thought and actions, virtuous dispositions are, to be cultivated. This prepares the individual to do certain kinds of actions in certain kinds of situations. This is not just to think or feel in certain ways. There may be individuals who can think clearly and express good emotions whenever the situation calls for, but they may not act virtuously when required to do so. Consequently, Mah vra preached that an individual should develop virtuous dispositions of honesty, gratitude, Ahis, forgiveness, modesty, straightforwardness etc. This individual characteristic is known as upaguhana.2It cannot be gainsaid that noble thoughts can be translated into action through the medium of character. Mere thought is important to bring about any individual transformation. It is only virtues in addition to thought that can effect transformation in the life of an individual and transmute existing state of affairs.
Mah v ra, no doubt, greatly emphasized the development of the individuals, in as much as he was convinced of the fact, that there is nothing over and above the good of the individual men, women and children who comprise the world. But he did not lose sight of the fact that the individual develops not in isolation but among other individuals. Proper adjustment of 'l' and 'thou,' leads to the healthy development of both 'I' and 'thou'. 'Thou' may represent social and political institutions. Social and political institutions must exist for the good of the individuals. All individuals should live together in such a way that each individual may be able to acquire as much good as possible. Thus every individual, therefore, shall have certain responsibilities towards one another. This is the same as saying that an individual has certain social responsibilities. Therefore, social and individual morality is equally necessary to a good world.
Mah vra unequivocally says that the other is like our own. This does not mean that there are no individual differences. Rather it means that individual should be allowed freedom to develop his own individualities. There should not be any distinction between man and man on the basis of religion, race and nationality. To create differences between one individual and the other on these factors is derogatory, therefore, should be condemned ruthlessly. Consequently, Mah vra exhorted us not to hate individuals on these accounts (Nirvicikits). These are irrelevant inequalities.
These negative conditions of not hating others is not sufficient, but the positive condition of loving them (v tsalya) is very much necessary.28 To love is to see that equal opportunities of education, earning and the like are received by every individual without any distinction, of race, religion, sex and nationality. In his own times, Mah vra fought for the equality of all men, and he revered individual dignity. Where there is love there is no exploitation. To treat other individuals as mere means is decried and denied. Where there is V tsalya, all our dealings with others will be inspired by reverence; the role of force and domination will be minimised.
It is likely that individuals may deviate from the path of righteousness. In dealing with persons they may become as selfish as not to allow others their due share of liberty, they may become very possessive. Pride of power use of force, and exploitation of the weak may look to them normal ways of life. Creative impulses in man may suffer owing to their destructive attitude. When individuals behave fanatically with one another, the real good will be served if they are (convinced) to deal with others rationally. To establish them in the good life is 'Sthitikara a'. 'This is very much necessary in a society where the rule of creative impulses is to be established.
Lastly, the good ways of life, of thinking and doing things should be made widely known to people at large, so that they may feel obliged to mould their lives in that pattern. For this psychological methods of transmitting knowledge are to be followed in all earnestness. The scientific techniques of radio, television and the like are to be utilized for propagating good ways of life. If the researches in the laboratories are not taken to and utilized in the fields, they will serve no significant purpose. They will be like doing things in seclusion. Similarly, if the findings in the human laboratory in the realm of values are not taken to human beings in general, things will deteriorate and conditions will not change. Mah vra, therefore, says to propagate values of life (Prabh van ).30
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