Methods of Mahavira for Social Change [6/7] Method Of Emphasizing Individual Liberty Along-With Social Responsibility

6.0 Method Of Emphasizing Individual Liberty Along-With Social Responsibility

Mahāvīra fought for individual liberty in the context of social life. He revolted against the economic exploitation and social oppression of man and introduced vigorous innovations in the then existing social law and order. In a way, he was a social anarchist. In this way, Mahavira regarded individual and his social responsibility as the key to the progress of both the individual and society. He seems to be aware of the fact that the emphasis on merely individual progress without taking note of social responsibilities is derogatory both to the individual and society. Mahāvīra was neither merely individualistic nor merely socialistic. In his attitude both individual and society are properly reconciled. If individual liberty is to be sought, social responsibilities cannot be dispensed with.

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 paths 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 the individuals look at change with doubt and uncertainty. Besides love for conventionality and vested interests run counter to the acceptance of novelties in thought. All these obstacles mar individual dynamism. The individual who is a slave to customary beliefs, however false they have been declared to be, cannot develop his own personality and his actions are just like machines. Mahāvīra, therefore, preaches that an individual should be free from follies (Amūdhatās).[25] 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 stereotyped and wrongly directed, nothing worthwhile 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 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, Mahāvīra preached that an individual should develop virtuous dispositions of honesty, gratitude, Ahińsā, forgiveness, modesty, straightforwardness etc. This individual characteristic is known as upavrhana.[26] It 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.

Mahāvīra, no doubt, greatly emphasized the development of the individuals, inasmuch 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. Proper adjustment of ‘I’ 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.

Mahāvīra 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. Consequently, Mahāvīra exhorted us not to hate individuals on these accounts (Nirvicikitsā).[27] 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 ‘Sthitikaraņa’.[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 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. Mahāvīra, therefore, says to propagate values of life (Prabhāvanā).[30]