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Vaishali Institute Research Bulletin No. 4
one is born as a brahmin or a kṣatriya, nor can one become a brahmin by repeating the Omkara mantra, a muni by residing in a forest and a śramana by pulling one's hair (kesalocana). One is to be considered as of low or high caste by ones deeds alone. 18
We now come to the problem of mystical experience. Mystical experience of the ultimate reality need not presuppose the existence of God. Mystical experience is also possible without the conception of God. For the final experience, the real may be the highest truth. Mahavira had the direct experience of the soul and karma "O, Gautama" he said, "the soul is pratyakasa to me.". Professor. R B Ranade says that Rsabha tirthankara was yet a mystic of a different kind whose utter carelessness of the body is the supreme mark of God-realsation."14
V. In the panoramic survey of human history, we find that whenever society was corrupted by degenerate practices and whenever there was the need for the emphasis of higher values, men like Socrates, Jesus and Gandhi taught virtue to men. They were crucified. The Buddha and Mahavira gave the same message of love and kindness; they were honoured. The mission of Mahavira was to emphasise the need for the reconstruction of society on higher social and spiritual values. The principle of anekanta has given us the synoptic outlook on life. Mahavira sought to humanise men and to divinise them. Jainism as 'melioristic' in this sense. The sentiments of Mahavira in saying "we seek forgiveness of all creatures and we offer frindliness for all' should be the cardinal principle governing the way of our lives. 15 This is the Jaina Weltanschauung.
13. Acaranga, Daśavaikālika and Uttaradhyayana
14. The constructive Survey of Upanisadic Philosophy. (Poona, 1926) Khammami savve jive, savva jīvā khamantu me Mitti me savva bhuesu-'
15.
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