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SOCIAL LIFE
the Bodhitas, the non-Aryan or Meccha thieves, the Jaina monk in the NC. is directed to save his life by calling himself a Brāhmaṇa. Similarly, in an area occupied by the caste of fishermen (dhiyara) a monk could introduce himself as a Brahmana.2 These references clearly indicate that in those circumstances the Brāhmaṇas were not to be robbed or molested, and that their person and property were absolutely safe even amongst the professional thieves. This reminds us of the two privileges assigned by Vasistha to the Brahmaņas, viz. both the person and property of the Brahmaņas being absolutely inviolate. Yajnavalkya also regards the murder of a Brahmana as one of the five maha patakas.*
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(vii) Brāhmaṇas and Judicial Matters-It is not clear from the text as to how the various castes settled their legal disputes and other day-to-dayproblems. In case of Brahmanas, however, we get a reference to the meeting of the caste of Brāhmaṇas who assembled to decide punishment for a Brahmaṇa who had killed a bullock by excessive beating." He was, however, spared being considered as a man of too low morale on whom punishment in any form could not be effective. There is no reference that the above matter was reported to the king by the assembly. An epigraphic record from South India shows: "As occasion arose, the Brahmaņas used to call a special meeting of the members of the caste, and the assembly could get its decree executed by the king's officials"." From other sources we learn that the Brahmins in Gujarat also had such assemblies," and the disputes were usually settled amongst themselves.
1. बोहिए वा गहितो. अब्राह्मणोपि ब्राह्मणोऽहंमिति ब्रवीति --NC. I, p. 113. 2. "खेत्ते " धीयार (जाइ) भाविए "बंभणो अहमि " त्ति भासए - NC. 2, p. 81.
3. Vasisthasmrti, p. 5.
4. Yajnavalkyasmrti, III. 227.
5. NC. 3, p. 150.
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6. Hultzsch, E., South Indian Inscriptions, i, No. 56.
7. Ghurye, op. cit., p. 3.
8. Borrandaile's Gujarat Caste-rules, translated into Gujarati by Manga
Idas Nathoobhoy, vide-Ghurye, op. cit., p. 29.
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