Jainworld
Jain World
Sub-Categories of Passions
Preface
Publisher's Note
Author’s Note
Mahavira: A Non-Violent Revolutionary
Transfer of Embryo
  Socio-political Conditions
  Vajji's Democracy
  Magadha and Srenika
  Ajatasatru Vajjis
  Princely following of Mahavira
  Social Conditions
  Intellectual Fervour
  Revolutionary push by Mahavira
  Significant Events
  Indra's Offer of Protection
  Five Resolves at Morak Hermitage
  Education Rather than Exposure
  Poisonous Fangs of Canda Kausika
  States of a Digambara
  Association with Gosala
  Candanabala : First Head of Women Disciples
  Final Act of Nirjara
  Attainment of Kaivalya
  First Ganadharas
  Muttanam-Moyaganam
  THE ULTIMATE REALITY
  ONTOLOGY OF ATMAN, THE SELF
  FACT OF THE MATTER
  JOURNEY TO FREEDOM
  ETHICS OF RESPONSIBILITY
  Actions follow the Doer
  Search for Responsibilty and Sramana Line
  Mahavira's Synthesis
  Psychological Approach of Mahavira
  Categories of Karmas
  Duration of Karmic Bondage
  Nature of Bondage
  Mitigation of Bondage
  Fresh Karmas
  Life's activities
  Even good actions bind, if motivated
  Consequences of Karma Theory
  MECHANICS OF CHANGE
  Process of Change and Nine Tattvas
  Essential Tendency of Jiva
  Papa' and ‘Punya' : Both of Binding Nature
  Asrava (Influx)
  Bandha (Bondage)
  Samvara
  Nirjara (Shedding of Accumulated Karmas)
  Moksa (Final Liberation)
  PLURALISTIC REALISM
  THEORY RELATIVITY
  MODUS OPERANDI
  Enlightened Consciousness
  Self, the starting point
  Will and Eagerness
  Upadana-Nimittan
  Bhavana or Anupreksa (Reflection)
  Twelve Vratas of House-holder
  Prayer
  Dhyana (Meditation)
  Lesya (Disposition)
  Code of Conduct for Monks - Modus Operandi
  Austerities (Tapascarya)
  Sanllekhana
  A PATH-WAY OF LIFE
  APPENDICES
  Appendix - A
  Appendix - B
  Appendix - C
  Appendix - D
  Appendix - E
  BIBLIOGRAPHY

MAHAVIRA : A NON-VIOLENT REVOLUTIONARY

Justice T.U.Mehta

Socio-political Conditions

Before narrating some significant incidents of his life, it would be proper to make a brief reference to the social, economic and political conditions prevailing in India at the time of his birth because in the ultimate analysis, it is these socio-economic forces which give birth to the revolutions of the type which leaders like Mahaviras and Buddha sponsored.

The most significant aspect of the political history of India, right from the times of Mahavira (6 century B.C.) upto the present day, is that India has rarely been politically united. The periods witnessing political unity have been extremely short in the face of prolonged history of thousands of years. The second remarkable aspect of political history of India is that when politically united under one rule, our country prospered and earned a respectable place in world community. The third and the most important aspects of our history is that even though our political leaders failed us, mostly in achieving political unity, we retained our national unity mainly because of our cultural unity which our people have developed through ages by their inherent sagacity and wisdom. This cultural unity is expressed through our way of life, our spirit of tolerance and accommodation and our capacity of endurance and patience which we have been able to exhibit commonly irrespective of our castes, creed or religion. The main contributing factor to these virtues is the power of assimilation possessed by the Aryan race, settled in the country. Aryans learnt in plenty from the more civilized, original settlers of this land but they also made their own original contribution to enhance the ideas which they learnt. When Mohammedans came to India, they, unlike the previous invaders, came with their own religion and culture, with the result that they could not be assimilated in the existing Indian culture. On the contrary, they tried to impose their own by forcible conversions and political, social and economic repression. But by the passage of time even Islam was influenced by Upanisadic thoughts giving birth to Indian Sufism which attracted both Hindu and Muslim masses. Today an average Muslim's social and ethical attitude is not fundamentally different from that of an average Hindu or Jaina or Christian. One can find a difference only in degrees. But an Indian Muslim or an Indian Christian is more an Indian than his co-religionist elsewhere. Thus our culture, developed by the people of our nation through ages, has saved our national unity, inspite of our political leaders' failure and inspite of the partition of our country on the eve of our political independence.

The roots of above analysis are found in the socio-political environment, prevailing during the time of Mahavira. Those were the times when there was no paramount power to control the whole or even a great bulk of the country. There were small states and republics having monarchical as well as non-monarchical forms of government each trying to dominate the other. Political leadership in both the forms of government had failed to unite the country as a one whole. Even in the regions not having monarchy, the political structure was mainly oligarchical in character, power vested in the hands of the elite. Socially, on account of the belief that gods can be pleased to make our life comfortable only by sacrifices, a priestly class with great vested interests grew up and the growth of Brahmanical scriptures, prescribing intricate and highly specialized rules for sacrifices, made the services of the priestly class inevitable even for the ruling princes and political leaders. However, the thinkers like Parsva, Kapila, Uddalaka Aruni, Yajnavalkya and many other Rsis of later Upanisadas had started making dents on stronghold of sacrificial priests and princes. These great thinkers had already started a thinking process which was given a revolutionary push by Mahavira and Buddha and which eventually proved to be a cementing force of cultural unity inspite of the internecine quarrels between the political leaders of the day. A cursory look at the political situation in the time of Mahavira will show this.