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as saying that an individual has certain social responsibities. Therefore, social and individual morality are equally necessary to a good world.
Mahavira 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, nationality. To create differences between one individual and the other on these factors is derogatory, therefore, should be condemned ruthlessly. Cousequently, Mahavira exorted us not to hate individuals on these accounts (Nirvicikitsa ). These are irrelevant inequalilities.
The negative condition of not hating others is not sufficient, but the positive condition of loving them (Vatsalya) is very much necessary. To love is to see that equal opportunities of education, earning and the like are received by every individual without any distinctions, of race, religion, sex and nationality. In his own times Mahavira fought for the equality of all men, and he reverred individual dignity. Where there is love there is no exploitation. To treat other individuals as mere means is decried and denied. Where there is Vatsalya, all our dealings with others will be inspired by reverence; the role of force and domina. tion will be minimised.
It is likely that individuals may deviate from the path of righteousness. In dealing with persons they may become so 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 week 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 the other rationally. To establish them in the good life is 'Sthitikarana'. 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 required to be followed in all earnestness. The scientific techniques of radio, television and the like are to be utilised for propagating good ways of life. If the researches in the laboratories are not taken to and utilised 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. Mahavira therefore, says to propagate values of life (Prabhavana). •
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Mahavira Jayanti Smarika, 76
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