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CH^PTCH I Intt^0T3OCTI0N J Integration Through Health/ Social CH^PTCH I INTt^0T3OCTI0N j In teg ration Through H ealth/ Social Change t Under the ausplcles of the United Nations' organisation! efforts are being made to minimise the tensions In the world. It Is pretty clear that the tension Is due to social and political prej^dlcesf long borne by various groups and nations of the world, 3e It castelsmy communallsm, aparthled or class-atruggle, are a l l due to certain preconceived notions. These gain ground In the absence of uniform liberal education. Lnter on It becomes very difficult, even for the world organisation to settle nuch differences. If we look to the teachings of Mah"?»vlra from an unbiased view, we are led to understand and ev^iluate the phllosoohy of life, he lived and preached others to live. H^was not merely a world view at a theoretical level, but he wns positive in Its apallcatlon to the day-to-day life of an Individual In society. His life was an emblem of Integration and stability of society. His mission was a healthy revolt against the existing patterns of - traditional social conduct. His personal life Is an Instance of gradual evolution towards perfection. He stood for change, he skillfully planned It and worked It out before his own eyes. The goal of the whole 2 proce»s of change was e stable and progressing society. The means adopted, was the education of masses through popular langunge. What Mahavlra thought and did In respect of a society, long ago, can possibly put to use, even today, If problems to be f^ced are similar. Certain alternations due to the changed circumstances are however, unavoidable, 2. oyipft_B£ t^S-Vfllk * On account of scientific researches In various fields of life and spread of Industry attitudes of aen have - undergone consldsrabls change, human relations are affected and c r is is , in tern al and external, Is on the Increase, Man to-day Is not sa tisfie d nnd has lo s t the peace of ralnd. He Is searching for it, somewhere out side and seeks to have It from without. Can the lost peace of mind bo restored ? Can the lost dignity of man be regained 7 Tensions today are not only so cial, but economic and political too. Social and religious prejudices are sesn let losse every where. Struggle among political ldeologl€w Is also there strong enough. Colour crisis and - untouchablllty have equally tarred the social Im'^ge of man today. Attention Is thus Invited to e;^lore the possibility of guidance from the philosophers of who have devoted their lives to the cause of humanity. 3 TSfforta are being ojadle to aolldlty rolatlona between group and group, w^tlon and nation, and among the so cieties of the world. What would be the underlying principles of audi auch efforts ? The principle must be very broad and all Inclusive. Syat Va^da and Anakanta Vada declare th at no view of iieallty Is conpletely valid} It Is only an aspect of the reality, Ihls attitude of ralnd fis very useful to minimise the Intensity of various prejudices, rhe principle of the dignity of the soul teaches us to resnect, not only the life of a being, but also the views of others. Values today have become Instrumental and, as far Intrinsic and the ultim ate values, nobody pays any heed to. Truth (purity of speech), Non-Injury (Ahlmsa or settle?aent of problQws by peaceful nteans), Jtespect for property / (Aparlgraha) and Purity of Conduct (Saucara) and the control of lower propensities are the needs of the day.^ These are particularly Indlspenslble In countries, where ^ny - religions and societies live side by side. The problem of niitlon=»l integration Is of v ita l Importance In India. Prejudices due to the sense of Ineqaallty, caste Isa and religion are Important obstacles In the way of national Integration. The systatn of Education la the only means to remova such obstacles, ^ t unfortunately, the present system of aducntlon and Its orgqnlsRtlon has not proved to be fruitful In thts r#»«n»»et. Secular tty of the state need not aean the Absence of values In Its policies. Positive efforts are necessary for the planned Infusion of these principles In the younger generation. There should be perfect uniformity as regards the process of education throughout the - subcontinent. The purpose ofJtbis i*eseareh Is to study the philosophy of MahSivlra as reflected In the Kalpa .'^utra, A6arairiga Sutra and the Tatvarthadhlgama Sutras and to examine and avaluate the teachings of the prophet, so as to ascertain the applicability of his teaching to present probloffls, that our nation Is facing. Accordingly, It should be clear, that much more can bt learnt and put to use from the teachings of Mahsvlra, even though he belonged to an f=ig9 of 2^00 years ago. The teachings of the prophet are to a pretty extent, not only useful but indlsnenslble for a harmonious social life In India and even for the countries abroad. SH^tga 1. la) S arty U Va. f Tho LlcctKiVls vfas a powerful democratic clan in anclot ancient India of 600 B.C.cetaka was Its ruler or Raja. He was well established at Valsall and had matrimonial - 5 relationships with the then princes such as Blmbtsara Canada PrjJyota and Udayana. Hta s is te r T r iv ia was m^irried to iJlddhartha of Kundagrama nearby V alsall. All of them balongod to the DnatrlkriS namely the KsJSiatrlyas of the fourfold system. ihe hei’o of the present discussion was the second son of Slddharthand Trlsala, Nandlvardhan was his elder brother and he had a younger s la te r naaialy Sudarshana. Mahavlra then Vardhnmana, along with his father and elder brother loved stytnnaatlcs very much] All the Dre^trlkas followed the teachings of Pars'vanath, the 3"^rd Tlrthan>:ar of Jain tradition. Dlgh N lk a jrs mentions the word 'Nlgganth 2 Natputta* several lin e s . This refers to Mrihsvlr only, and makes It clear that Mahavlr^was considerable senior to Buddha, Jain works do not mention Budc^t^<i According to Buddha carTi of ;iahul aankrjj-tyayana, Mahavlra then was a stalwart and Buddha was rising on the horMson of the s p iritu a l world of 500 B.C. From such works and others 1. Kalpto Sutra of Bhardra-bahu Trans.by H.Jacobi Vol. XXII 2. DlghaSlkay-c? - SarLputta - ’Nlgganth Nataputta, friends, has Just died at Pawa.(Nlrgrantho Dnatrlputrah) 3. • Addhag?»,to '^ayo* 'Buddha Garya 'NavvapavaJ.iIta* Pp665 6 we can fix the birth date of Mahavlra as 599 B.C.and the Jf date of h is death a t Pawa, as 527 B.C. ,44asa^,ig.B i AS mentioned before his parents strictly followed the creed of Srainanas as led down by Parsvanatha and Vardharaann was brou?!ht up in this tradition. In his childhood he showed curiosity and regard for the religious 'practices. He was intellftgent and courageous. He was healthy and sturdy as regards his nhyslque, and had a sound mind In a sound body. His parents arranged for his education under the able guidance of learned teachers. He must have learned froa them Logic, Bthlc. and the Science of Yoga. By the tra d itio n of his family he completed the study of the teachings of Pansnraniathaf His love of meditation and discussion gave him deep Insight as regards various problems, social and philosophical. He had env^rlable rastralnt of speech, that never hurt anybody in any way. rhus while enjoying a healthy and mentally sound life under the kind and loving guidance of his parents and elder brother, Vardliafflana crossed his teenage. if. See.Sources of Indian history - J.P.Jaln - T)ate of MahTjvlrit. See.Kalpa Sutra : Life of Mahavlra. 7 (e) Marriage : Tradltlonr^lly sneaking the problem of Vardharaana*s matrimony Is controvertlal. Sooe devout Jalna still hold that he was a bachelor throughout hla life, and that his mission was that of a perfect Brahmacarl n. It Is difficult to believe In this view. Both Acarar^^a and Kalpa Sutras, unequivocally state that Vardhamana was married and that i he had a daugh^vr. According to above Satras he was oarrled to Y^oda of Kaundlnya Gotra?' He had a very brief 0K*rrled l i f e , fo r about eight years or se. Vardhamana’ s daughter named Anoggu was later married to Jamali. Sutras state that /ardhamana also had a gxaonid grand daughter named iaesavatl. ^ Vardharaana was an ardent and devout follower of the creed of Parsvanath. A close study of his teachings together with the strict observation of vows and ffests night have promoted him towards the decision of renouncing Acaranga Sutra Chap.XV and Kalpa Sutra Chaot <T.109 3L. Ib id XV. 15 Ibid - X/.15 and V. 109- 8 mundane belongings. Social problems such as Inequality, the ppictlce of sacrlfflce, and castalsm might haya made him very unaasy. Direct experience of his contacts with the poor and the downtrodden, might have f ille d his mind by deep compassion fo r them. His philosophical discussions and meditations might also have brought him to such a conclusion. There after he sought the permission of his elder brother as ragards this, and thus determined to become "Nlgganth Ha tout ta" (without f«H.-«'"s). This was the thirtieth year of his age, \*ien he cut asunder all the %forldly tli=>s and bec»iine a houseless ascetic. The date of this event wws thus MSrgasi rsa Krlsn"^ 10 I .e .
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