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Study of Jainism
protested against the elaborate ritualism of worship and causing of injury to animals at the alter of sacrifices. The vigorous protests of Buddha and Mahavira against killing of animals during sacrifices had the salutory effect on the minds of the people. As Radhakrishnan says, the Upanișads also, like Buddhism, protested against the practice of killing animals during the sacrifice.61 In the Bșhadaranyaka Upanişad, we are asked to meditate on horse sacrifice.62 But, as Radhakrishnan, says, the authors of the Upanişads were cautious enough to give mild protests so as not to disturb the social stability.63
6) Buddha and Mahavira were against caste distinctions that have vitiated the lives of the innocent people in society for centuries, Buddha said that one cannot become a Brahmin by birth : one does not become an outcaste by birth. One becomes a Brahmin or an outcaste by acts.84 "The Brahmin who has removed all sinfulness, who is free from haughtiness, from impurity, is self-restrained and an accomplished master of knowledge... is the true Brāhmin.85 Mahavira decried caste system which brought misery and inequality among men. No one is inferior to another man. No one is a Brahmin by virtue of his birth or a kşatriya by virtue of his birth. One is a Brahmin or ksatriya by virtue of his actions.66 Similarly, one cannot become an ascetic by pulling one's hair on the head (keśalocana) or a Brahmin by repeating Onkara mantra, a muni by residing in a forest nor an ascetic by wearing the bark of trees as clothes.67 One has to experience the fruits of karma. He cannot be free from the bondage of karma.
In the chandogya Upanișad we get a similar protest but in milder form. Satyakama Jabalia went to Gautama, son of Haridrumat and said, 'I wish to become a Brahmacārin'. He explained that he did not know of what family he belonged. His mother conceived him in her youth when she was a servant. 'I am Satyakama, the son of Jabali. He was then initiated, as “no one but a true Brahmin would thus speak out.88
7) Buddha and Mahavira did not claim to present new theories. They revived and regenerated the concepts in the Sramaņic tradition. Mahavira did adopt the teachings of the
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