Study in the Origins and Development of Jainism

SR No.: 006576
Original Sutra Author: N/A
Author: S N Shrivastava
Publisher: Rekha Publication Gorakhpur
Publication Year: 2002
Total Pages: 162
Language: English
Classification: Book_English
File Size: 8 MB

Page 82

A Study in the Origins and Development of Jainism
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parts of India. During Indo-European period the concept of jana denoting a certain community coming down from an ancestor had already developed. In the Rigved there are a number of references of the term jana denoting an unit of social organisation. That the Rigvedic society was divided into janas such as Puru-jana, Kuru-jana, Bharata-jana, Druhyu-jana etc. clearly indicates that the jana organisation was the characterstic feature of the social organisation of the Rigvedic Aryans. The Pāli and Prākrita texts also provide ample evidence of such organisation in the form of jana. Ikshvākus, Licchavis, Śãkyas and Mallas are some examples of such an orgaisation. The concept of jana is also seen in the Graeco-Roman tradition.
The Greek term genos and Latin term gene are synonyms of Sanskrit term jana. Like jana, the terms genos and gene also denote a community descending from a common ancestor. The gene organisation turns into tribus (tribhava) when three important communities of Romans got merged into one. Thus, the cumulative evidence of ancient Greek, Roman and Indian traditions make it amply clear that the concept of jana had already come into existence during Indo-European stage.
Though there appears to be somewhat similarity in the general features of the development of the concept of jana and social organisation based on it in the Greek, Roman, Iranian and Rigvedic Indian traditions, it takes a different course in the Śramana tradition. In the Rigvedic tradition jana is replaced by varņa organisation. Jana' gets divided into brahma, kshatra and vis. Its political organisation is characterised by monarchy. In the Śramaņa tradition jana remained unstratified and entire jana came to be known as khattiyas as is evident from the Buddhist and Jain sourses others who did not subscribe to the śramana way of life maitained their social identities on professional and ritualistic basis.
The jana organisations which remained away from the pale of varņa organisation succeeded in maintaining their collective identity for a long period of time. They were divided into kulas (families). Since, collectivism was their binding force, they developed republican form of political organisation represented by all the heads of the kulas on the