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ASPECTS OF JAINOLOGY VOL-VII with the birth (janma), renunciation (Dikṣā), needs from wish-fulfilling trees and, hence, had no enlightenment (Kevalajñana) and death (nirvāņa), neccessity for human institutions of government, or which are celebrated by the Jainas even today in defense, or administration. At the end of this period, connection with the career of Mahāvīra.
however, the magic trees disappeared and new means
of survival were required. With the need for food The most startling fearture of the Jaina legend
production and the just distribution of resources, the is its strong rejection of the supremacy of the
legend says that Rsabha assumed the powers of kind Brāhmaṇa caste, and its proclamation of the
and appointed several men as armed defenders (ugra) superiority of the Kșatriya. In the case of Mahāvīra
and administrators (bhoga). The king as well as these the opportunity to be born as a Brāhmaṇa was available, and yet rejected. For the other Tîrthankaras
officers assumed the title Ksatriya. Thus according
to the Jaina mythology, at the beginning of civilization as well, the Jainas have ordained that they be
there were only two classes of people, the Kșatriya conceived only in a Ksatriya womb;' the Jaina
and the non-Ksatriya. Gradually, as Rşabha invented position appears to be totally uncompromising in this regard. The Buddhists too maintain that the Kșatriyas
the various occupations of agriculture, animal
husbandry, and so forth, the Vasaya and Sūdra castes are superior to the Brāhmaṇa, but do not prohibit the birth of a Buddha in a Brāhmana family. A passage
(jäti) came into existence. There was still no Brähmana in the Jātaka states unambiguously: "the Buddhas are
caste at all. not born in a family of Vaisyas or of Sūdras, but only According to the Jainas, the formation of the in the two families of Kşatriyas and Brāhmaṇa."6 Brāhmaṇa caste is attributed not to Rsabha, but to his When we compare these two Sramaņa attitudes, it son Bharata, the first Universal Monarch or becomes evident that for the Buddhists, as well as for Cakravartin of India. It is said that Rşabha ultimately the Jainas, both the Vaisyas and sūdras occupied the renounced the throne and became the first mendicant same low status as in the Brahmanical system. of our era, eventually achieving enlightenment and However, the Buddhist ranking of the Brahman and founding the first Jaina monastic order. Under bis the Ksatriya was not fixed. It could be changed tutelage, a large number of people assumed the lay according to the will of the people (lokasammatí). Vows (aņuvratas), which lead the layman The Jainas seem to have rejected any such opption progressively towards greater renunciation of worldly For them, the Brāhman a was forever inferior to the goods and family ties and culminate in the life of Kșatriya, although he remained higher than the two recluse. It is said that Bharata honored these lay lowest castes. The Jaina reasons for maintaining the disciples with gifts of wealth and marked them with supremacy of the Ksatriya must therefore be special sings such as the sacred thread, and so forth, examined.
by virtue of which they were called Dvija (twiceOne of the reasons for placing the Kșatriya at
born). Their spiritual rebirth apparently released them
from the incumbent duties of the other castes. The the pinnacle of the social order can be traced to the
Ardha-Māgadhi form of the Sanskrit word Brāhmana Jaina legend concerning the establishment of human
is mähana. The Jaina texts explain the derivation of civilization at the beginning of the present aeon
this word as māhana (don't kill), which was the advice (Kalpa). The Jainas believe that Rşabha, the first
given by the dvijas to Bharata and otherkings in Tirthankara, was the creator of this civilization which
conformity with their vows. However ad hoc this began after the Golden Age, when all people were
etymology may be, it does attest to the Jaina belief equal and had no rulers. They obtained all of their
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