Arhat Vachan 2011 01 04

SR No.: 526589
Original Sutra Author: N/A
Author: Anupam Jain
Publisher: Kundkund Gyanpith Indore
Publication Year: 2011
Total Pages: 140
Language: Hindi
Classification: Magazine, India_Arhat Vachan, & India
File Size: 2 MB

Page 78

come from the mouth, arms, thighs and the feet of the Creator Brahmā. The particular limbs ascribed as the origins of these divisions and orders in which they are mentioned probably indicate their status in the society. The fact that indicate the four classes are described as of divine origin and could be taken as a sufficient indication that they were of long duration and very well defined. Not only the four classes were distinct and separate, but the spirit of rivalry among themselves also affected them
Even in the early Rgvedic times the Brahmanical profession had begun to set up claims of superiority or sacredness for itself and accordingly we find that different rules were prescribed for different classes. The ksatriyas were assigned a position next to Brāhmin and Sūdras were comparatively neglected. Thus the Vedic society was completely class ridden in the sense that unusual importance was given to the Brāhmin class to the detriment of other classes. Against these glaring practices based on the acceptance of social inequality and on the wide observance of social discrimination, Tirthamkaras and other Jaina Acāryas launched their attacks. They recognized the division of society into four classes but based them on the nature of activities carried out by the people and not on the basis of their birth'?
They gave full freedom to one and all, including downtrodden and depressed, to observe common religious practices prescribed for all and admitted them into their religious order. In this order those who followed (follows) religion as householders, were (are) known as Śrāvakas and Srāvikās and those who observed the religion fully by leaving their houses and becoming ascetics were (are) called as Śramaņa (Muni) and śramani (Āryikā). The principle of social equality among the classes has been firmly established by Jainas. This has been a very wholesome effect on the conditions of the Sūdras (dalitas), which were very deplorable. Formerly, the Dalitas were completely disregarded in religious matters and several binding restrictions were placed on their movements and ways of living. Teachings of Jaina masters proved a great solace to the Dalitas as the practices of social discriminations against them were (are) fully banned. This resulted in the rise of social status of the downtrodden people18 Jainism, Women Empowerment & Social Consciousness
Another contribution of distinctive nature attempted by Jaina thinkers in enhancing the social consciousness in the direction of raising the status of women. Recently women empowerment is catching word, which deeply involved not only raising the status of women but also provide them equal status in male dominating society in every walk of life viz. religious, social, political, economic, legal and many more. Perhaps this was not so easy in ancient times. Like Sūdras, women were debarred from the right of initiation and investment with the sacred
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Arhat Vacana, 23 (1-2), 2011