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vratadusanam.
The follower of Laukikadharma reaches the fourth Gunasthana where one is not even abstained from violence whereas the other one who follows the Paralaukikadharma is Desavrati samyagdrsti (fifth Gunasthana).
This conception of the institution of caste (varnavyavastha ) in Jaina community could not be challenged by other Acaryas who accepted it in total. For instance, Amitagati in his Dharmapariksa (1013 A.D.) pointed out that Jati bhedakalpana does not exist in Jainism from real standpoint. Human community is one and the same. Whatever racial discrimination (Jatibheda) is found in the society is the result of conduct:
Acaramatrabhedena jatinam bhedakalpanam.
Na jatirbrahmaniyasti niyata kvapi tattviki.
Brahmanaksatriyadinam caturnamapt tattvatah.
Ekaiva manusi jati racarena vibhajyate.
Radhakamala Mukharji has rightly pointed out in this connection three basic principles of human community: 1) Human community is found in its
unity and wholeness both in the inexhaustible creativity of the individual personality and divergent evaluation of societies, values and cultures within the unity of world
civilization. II) The Human community extending
itself to mankind as a whole is merely one set of inter-connections and values within the universal
community of cosmos. III) Man is in the universal community as the universal community in him. the finite and infinite, the universal and the individual, being and becoming enter into each other.
Jainism in its principle of community possesses all these three attributes of community of mankind stating that human community is really one. Its division made by Jain thinkers in latter period is a result of the Vedic influence of Manusmrti, Sukraniti, Kautilya Arthasastra etc. It is a notable fact that Arthasastra etc. It is a notable fact that the institution of caste is definitely not mentioned in the Agama literature as explained earlier.
Varna is hierarchical and developed into castes and subcastes. Every caste is divided then into numerous endogamous subcastes which are called Gotras. Gotra is explained on a successive line of descent from father to sons. It is called Vamsa which is connected with Varna. First these Varnas are of high status and the so called Sudravarna is treated as of low status. Gotra-parampra is concerned with blood relation in Vedic tradition. Therefore, it cannot be changed.
The conception of Gotra is also accepted by Jain community to a certain extent. Gotrakarma in Jain philosophy is one of the eight types of karmas. It is divided into two types, i.e. Uccagotra and Nicagotra. Censuring others and praising oneself, concealing good qualities present in others and proclaiming noble qualities absent in oneself, cause the influx of karmas which lead to low status. Opposite to these, humanity and modesty cause the influx of karmas which determine the high status.
This indicates that Gotrakarma relates with No-agama-bhavaparyaya of
soul and not the Laukikakula. Virasena termed it as Jivavipaki. Taking into consideration the various interpretations, the gotra in Jainism has been explained with practical standpoint. The explanation is mostly in terms of social conduct which is accepted as a part of life.
As we know, in the Vedic tradition Gotra is related to blood. But Jainism does not accept this view. According to it, Gotra means which can be states (Guhyate sabdyate iti gotram). This word in the sense of a name of a particular community became current in the Vedic social history of India. On the other hand, Jainism treats Gotra as an indicator of high and low status of Jati, kula, bala, rupa, etc. It is neither synonymous with the popularly known "Caste" nor does it relate to the birthbased caste. It is really related to individual conduct and not to the society of community as a whole.
Kula indicates the maternal or paternal tradition of a particular family Gotra, kula, vamsa and santana are synonymousin the eyes of Virasena. It can also be changed under some circumstances. Therefore, in Jainism there is no vital importance of the kula. Acarya Kundakunda, a great Jain thinker may be quoted in this regard, who has refuted such Sanskaras and showed the importance of Bhavas (intensions):
Bhavo ya padhamalingam no dayvalingam ca jana paramattham.
Bhavo karanabhudo gunadosanam jina vinti.
Thus, Gotra, Kula and Jati in Jaina community have originally no place in religious performances. Later on at the instance of Vedic culture, the Brahmana Jain Acaryas incorporated them into Jain community. The literature of the
The
1. Yasastilaka 8.. p. 373; Uttarapurana, 74.492-495; Padmapurana, 3,255-258. 2. Gomattasara, Jivakanda, Gathan, 25-30. 3. Dharmapariksa, 17.24-25; Comp. Adipurana, 38Manusyajatirekaiva.
4. Paratmanindaprasansetu sadasadgunacchedane ca nicairgotrasya - Tattvarthasutra, 3.25-26.
5. Pinoaniryuktih Vrtti, 468; Uttaradhyana Vrhadvrttix, 3.2: Suyagadanga Vrttih, Sthanangavvrttih, Patra, 198. 6. Bhavapahuda, Gatha 2
"The sages, who discovered the law of non-violence in the midst of violence, were greater geniuses than Newton, greater warriors than Wellington. Nonviolence is the law of our species as violence is the law of the brute."
-Romain Rolland
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7TH BIENNIAL JAINA CONVENTION - JULY 1993
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