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SVASTI -Essays in Honour of Prof. Hampa Nagarajaiah
therefore, it should be condemned ruthlessly. Consequently, Mahāvīra exhorted us not to hate individuals on these accounts (Nirvicikitsā). These are irrelevant inequalities.
These negative conditions of not hating others is not sufficient, but the positive condition of loving them (Vātsalya) 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 Mahāvīra 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 Vātsalya, 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 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 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 'Sthitikarana'.29 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. Mahāvīra, therefore, says to propagate values of life (Prabhāvanā).30
7. Method of Using Common man's Language It is incontrovertible that the 6th Century B.C. witnessed the rise of the 24th Tīrthamkara, Mahāvīra who played a dominant role in shaping the cultural history of India. He revolted against the socio-religious exploitation and oppression of man and introduced vigorous innovations in the then existing social law and order. In fact, he serves as an illustration both of spiritual realization and social reconstruction.
27 Ratnakaranda Śrāvakācāra of Samantabhadra 13. 28 Puruşārthasiddhi-upāya of Amstacandra, 29. 29 Puruşārthasiddhi-upāya of Amstacandra, 28. 30 Puruşārthasiddhi-upāya of Amstacandra, 30, Kārttikeyānupreksā 421-422.
