Cultural Study of Nisitha Curni

SR No.: 001743
Original Sutra Author: N/A
Author: Madhu Sen
Publisher: Sohanlal Jain Dharm Pracharak Samiti Amrutsar
Publication Year: 1975
Total Pages: 432
Language: English, Prakrit
Classification: Book_English, Agam, Canon, & Literature
File Size: 23 MB

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A CULTURAL STUDY OF THE NISITHA CURNI
made between the higher (ibbha-jai) and the lower castes (jati-jumgita)2 and we also find people following lower artscrafts (kamma-jumgita, sippa-jumgita) whose entry to the Jaina church was restricted on social grounds. Those belonging to the lower castes or following the lower arts and crafts were characterized as abhojjas" (outcastes interdining with whom was not permissible to the higher Varnas) and the Jaina monks were directed to keep themselves away from them. The Jaina Acaryas during these centuries had become vehemently conscious of their social status; anything which could degrade them in the eyes of society was to be avoided by the Jaina monks. It was firmly believed that no one would like to embrace the monastic order of those who accepted food from the abhojjas (interdining with whom was not permissible), and that even religious-minded monks, who were initiated to the monkhood, would also get disgusted with being thought of as Svapākas
associated with the limbs of the Adi Jina. According to Jinasena, Rṣabhadeva himself took up weapons in his arm and trained people in wielding them, hence they (Ksatriyas) were called as created by hisarms. He taught the people how to travel by thighs for earning livelihood by trade, hence they (Vanijakas) came to be known as created from his thighs. He taught with his own feet how the people should serve others, therefore they (Südras) were said to have been created from his feet. Then the Brahmanas were taught with the mouth of Bharata how to study, teach and perform rituals, hence they were known to be created by his mouth (Adipurāṇa, 16.243; Paumacari ya, 3.115-17; Mahāpurāṇa, 16. 343-46; also Adipurāṇa, 38-46). This account clearly reminds us of the Brahmaṇical theory of the origins of four Varnas (Rgveda, 10.7. 90. 12; Mahabharata, Santiparva, 296. 5-6; Manu., pp. 1, 31; see also-Pt. Phulacanda, Jaina Dharma aura Varna-vyavasthā).
1. मातिपक्खविसुद्धा इब्भजाइ - NG. 3, p. 29.
2. NC. 3, p. 270.
3. NC. 3, p. 271.
4. NC. 3, pp. 270-71, 448.
5. जे ति कुला जत्थ विसते जुंगिता... अभोज्जा - NC. 2, p. 243.