Lord Mahavira and His Times

SR No.: 011080
Original Sutra Author: N/A
Author: Kailashchandra Jain
Publisher: Motilal Banarasidas
Publication Year: 1974
Total Pages: 427
Language: English
Classification: Book_English
File Size: 20 MB

Page 259

Social Conditions
239
There were certain factors which led to the feeling of superiority among the Kshatriyas. They enjoyed the highest privilege, the right to rule, that is, which could not be claimed by others. It is natural that the ruling class should enjoy power, prestige, and dignity. The head of the state was known to be the best among men. In was in the Kshatriya caste that the leaders of the two new schools of thought, Buddhism and Jainism, were born. In was but natural that the members of the caste from which emerged Mahāvīra and the Buddha should have developed a sense of superiority. As both the Kshatriyas and the Brāhmaṇas received similar education under the same teacher, there was no valid reason for feeling inferior among the Kshatriyas in the intellectual sphere.
Certain Buddhist texts also show that instead of following their own professions strictly, the Kshatriyas worked as potters, basket-makers, reed-workers, garland-makers, and cooks. We find Kshatriyas of the Sākya and Koliya clans cultivating their fields.
BRAHMANAS
The Brāhmaṇas of this period may be divided into two broad categories : (1) true Brāhmaṇas and (2) worldly Brāhmaņas. The true Brāhmaṇas included ascetics, Vedic teachers, and priests. In fact, the true Brāhmaṇa was one who attached value only to virtuous conduct. In a dispute between two youths as to whether a person is a Brāhmaṇa by birth or by his action, the Buddha is said to have given his decision in favour of the latter alternative. Mahāvira himself was styled Mālaņa" or Mahāmāhana'3
The gencral duties of the true Brāhmaṇas were the study of the Vedas, teaching, performance of sacrifice for themsclvos as well as for others, making and accepting gifts, etc. From the Jalakas we know of the Brālmaņas as renouncing the world and going to the forest either at an early stage' or after passing 1. Ja, V. 290. 2. Sülra, 9.1. 3. Urü, 7. 4. Ja, 1. 333, 361, 373, 450; 11. 131. 232, 262, 145 Cic.