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hensive, more universal, in fact more truly human, a life, not for this life only, but a transfigured and eternal life-again I should point to India.”
The second mistake which I desire to correct relates to the origin and purpose, and supposed sacred character of the caste system prevailing in India. Those of you who have honored me by attending my private lessons at this place on the philosophies of India, need not be told that I set up no defence of the cast insistitution as it obtains there. The popular explanation of this system accepted by the people of the Western world I will give in this way: The four great divisions of caste are named the Brahmin, the Kshatriya the Vaishya and the Shudra, and their origin and meanining in this view are these: The Brahmin sprang from the head of the God, and represents exclusive privilege of intellectual progress and learning, including priestly functions and religious :superiority constituting there--fore, an exclusive monopoly of right, privilege and enjoyment of intellectual development and religious cult.
The Kshatriya sprang from the arms of the God and represents tae soldier element which stands for the defence of material and national rights, but without the privileges pertaining to the Brahinin.
The Vaishya or third class sprang, in this View of caste, from the loins of the God, representing
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