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sya, Kutsa, Kausika, Mandava, and Vasista. In modern times, hundreds of new castes came into existence which themselves prove fictitious. Therefore, one should not be proud of caste. Jainism is free for all beings irrespective of caste and creed. Harikesi Muni was a son of Candala.
Sakkham khu disai tavo viseso na disai jai visesa Koi.
Sovaggaputto harikesasahu jasserisa eddhi mahanubhaga.1
With this brief introduction, it is now crystal clear that Jainism is concerned with only the spiritual prosperity of self. In this regard, the theory of Karmas regulates not only the present life but also the future. Jain scriptures set responsibility on one's own deeds for deciding caste. In other words, caste cannot be decided by birth but it is one's own action or conduct which decides the caste. It is said that by simply shaving the head one cannot be recognized as Sramanas or by only doing Onkarajapa one cannot be said the Brahmana. Likewise, by only residing in jungle one cannot be a Muni and by only adhering to Kusacivara one cannot claim to be a Tapasvi. As a matter of fact, they should possess the attributes like Samata, brahmacarya, jhana, tapa and caritra. Thus they provided a new dimension to social institution by fixing the caste system in Jaina community not by birth but by kar
mas:
Kammuna bambhano hoi, khattiyo hoi kammuna
Vaiso kammuna hoi, suddo havai kammuna.2
4. VEDIC INFLUENCE
The history of Jaina Community points out that this system was continued up to about sixth century A.D. By
1. Uttaradhyayanasutra, 12.37; See also Paramatmaprakasa 102; Padmapurana. 11.203.
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this period, the Jain community flew under the influence of Vedic caste system. First of all, Jatasimhanandi (7th century A.D.) in his Varangacarita ventured for introducing it in mild tone with stating that the classification of Varnas depends on conduct and self-restraint.3 It was then accepted by Acharya Jinasena in his Adipurana. He, as a matter of fact, tried to observe the Brahmanic conception of caste system and rituals with slight modifications under the frame of Jaina dogmas and classified the human race into four categories, via i) Brahmana by observing vows, ii) Ksatriya by adhering to arms for protection, iii) Vaisya by earning wealth through justified ways like agriculture, business etc., and iv) Sudra by serving the people. The Sudras are further classified into two types, i.e. Karu and Akaru. Karu were touchable and Akaru were untouchable. The fundamental aspects of caste system introduced by the Brahmana Jainacharya Jinasena (783 A.D.) were as follows: 1) knowledge of Jaina Scripture and observance of penance, 2) more weightage to profession than to birth, 3) Determination of thesocial status, 4) restriction on behavior, and 5) Provision of social and psychic security.
Jainasena accomplished the following needs of then society by introducing
2. Uttaradhyayanasutra. 33.25; Compare: Vratasthamapi candalam tam deva brahmanam viduh, Padmapurana, 11.203; Suttanipata, Bharadvajasutta, 13 - Na jacca vasalo hoi na jacca hoi brahman. Kammana vasalo hoi kammuna hoi brahmano. 3. Kriyavisesadvyavaharamatrad dayadhiraksa krsisilpabhedat. Sistascavarnascaturo vadanti na canyatha varnacatustayam syat. Varangacaritam, 25.11.
a caste system in Jaina community: 1) protection of religious sentiments, 2) protection of culture, social steadiness, 3) assistance in social development, and protection, 4) political stability, 5) distribution of labour, 6) Educational organization, 7) establishment of marriage institution, 8) maintaining the purity of blood of discourage inter-caste marriages, and 9) closeness to Hinduism.
Jinasena's view was the result of Sruti-smrti tradition. According to him, there is a difference between Varna and Jati. Varna is pervading and Jati is pervaded. The base of Varna is earning whereas the base of Jati is marriage institution. Acharya Gunabhadra incorporated a partial amendment and said that there is no difference between Varna and Akara (Jati) of the persons belonging to the four Varnas. Moreover, they have vital importance for attainment of salvation. Hence, the Sudras were given the right to observe Jainism provided they purified themselves by their conduct, body and upaskara. This notion was supported by Acharya Somedeva in his Yasatilakacampu (958 A.D.) by categorizing the religion of house-holders into two types, via Laukikadharma and Paralaukikadharma. Paralaukikadharma was related to salvation based on the Jaina Agama tradition and the Laukikadharma was introduced for observing the social norms based on the Vedic tradition; provided they should not create any conflict with the fundamental principles:
Dvau hi dharma grhasthanam, laukikah paralaukikah.
Lorasryayo bhavedadya, parah syadagamasrayah.
Sarva eva hi jainanam, pramanam laukiko vidhih.
Yatra samyaktva hanir na yatra na
4. Adipurana, 16.179,191,243,250; Comp. Rg.Purusasukta, 10.90; Manusmrti, 1.31.
"With, however, our present knowledge of the Jainas andtheir sacred literature, it is not difficult to prove that Jainism, far from being an offshoot of Buddhism or Brahmanism, was one of the earliest home religions of India."
-Prof. M.S. Ramaswami Ayengar
7TH BIENNIAL JAINA CONVENTION - JULY 1993 For Private & Personal Use Only
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