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The history of social thought reveals that with the advancement of knowledge social beliefs of a particular age are replaced by new beliefs. Many religious superstitions, social patterns of life and other forms of follies and falsities are derogatory to individual progress, therefore they are condemned in every age of history. But the change is met with great resistance. The reason for this is that change is looked by individuals with doubt and uncertainty. Besides love for conventionality and vested interests run counter to the acceptance of novel. ties in thought. All these obstacles mar individual dynamism. The individual who is a slave to customary beliefs, however false they has been declared to be, cannot develop his own personality and his actions are just like machines. Mabavira, therefore, preaches that an individual should be free from follies (Mudhatas). It is only through such individuals that society progresses and a scientific outlook gains ground. Such individuals are forward looking, and are free from the pressures of narrow traditionalism. They are always openminded and are ever eager to learn from history and experience.
It is no doubt true that cognitive and conative clarities are essential to individual progress. If man's mind is prejudiced and his actions are steredtyped and wrongly directed, nothing worth while can be 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 action 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, Mahavira preached that an individual should develop virtuous dispositions of honesty, gratitude, ahimsa, forgiveness, modesty, straightforwardness etc. This individual characteristic is known an Upavrhana. It cannot be gainsaid that noble thoughts can be translated into action though 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.
Mahavira, 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 compose the world. But he did not lose sight of the fact that the individual develops not in isolation but among other individuals. The proper adjustment of l' and 'thou' leads to the healthiest 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
Mahavira Jayanti Smarika, 76
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