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Institution of Class and Order
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ginary-are conceived as above the usual Varna-scheme. As asserted by Jinasena, "these most excellent among the twiceborn, with dignity acquired by the ceremonious observance of religious vows and (muttering of) sacred formulas etc, must not be regarded as included in the Varnas "112 This being the case, it is claimed that no tax should be levied on the Brāhmanas 113
It is also remarkable that like Manu114 and the cpicPurānic116 authors Jinasena, too, views a Brāhmana as a divini. ty in human form In Jinasena's opinion a Brāhmana acquires divine character by self-elevation as well as by mastery of some of the supernatural powers such as Mahima (power of increase ing size at will), Garima (power of making himself heavy), Prāpti (power of obtaining everything), Prākāmya (irresistible will-power), Isitoa (supremacy) and Vasilva (power of subduing everyone to his own will).110
It is, however, important to note that the divine nature and other qualities thus ascribed to the Brāhmanas as well as their duties and privileges do not refer to all the Brāhmanas, irrespectively of their faiths. Jinasena classifies the Brāhmanas into two groups, viz. Kļşna (black)and Sukla (white). In the first group are included the non-Jaina Brāhmanas who are branded as of impure conduct and in the second group are reckoned the Jaina Brāhmanas who stand for purity 117 In Jinasena's opinion, the Brāhmanas placed in the Black-class should not be treated as better than the ordinary people, as such the privilcges conceded to the Brāhmana class must not be given to them 118 It is in this context the Brahmanas of the Vedic School
112 aufra ofaat à gaur FETHT AT I व्रतमन्त्रादि-सस्कारसमारोपितगीरवा ॥
-MP. 39 131. 113 Ibid , 42.181.192, 68-100 114 IX. 317, 319, XI 84 115 cg MBh XIII 35 21, 47 42 116 MP 39 104-107 117 Ibid 39 138-40 118 Ibid 42 181-188,
