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Social Divisions in the Jaina Community
together under a common name, while these larger groups are but sub-divisions of groups still larger which have independent names. 45. Without attempting to make a comprehensive definition Dr. N. K. Dutt states that the most apparent features of the present day caste system are that the members of the different castes cannot have matrimonial connections with any but persons of their own caste; that there are restrictions, though not so rigid as in the matter of marriage, about a member of one caste eating and drinking with that of a different caste; that in many cases there are fixed occupations for different castes; that there is some hierarchical gradation among the castes, the most recognised position being that of the Brahmanas at the top; that birth alone decides a man's connection with his caste for life, unless expelled for violation of caste rules, and that transition from one caste to another, high or low, is not possible. The prestige of the Brāhmaṇa class is the corner-stone of the whole organisation.46 Taking into account the views expressed by various scholars, the outstanding features of the Hindu society when it was ruled by the social philosophy of caste, unaffected by the modern ideas of rights and duties, are discerned by Dr. G. S. Ghurye to be six, viz., (1) Segmental division of society; (ii) Hierarchy; (iii) Restrictions on feeding and social inter-course; (iv) Civil and religious disabilities and privileges of the different sections ; (v) Lack of choice of occupation; and (vi) Restrictions on marriage. 47
By segmental division of society it is meant that a society is divided into a number of social groups known as castes. Unlike other social associations, membership of a caste depends not on social position or calling or wealth or aptitude for a particular art etc. but on birth alone. A person automatically becomes a member of a caste when he is born in it. These castes have regular standing councils known as Pañchāyatas for dealing with offences committed by their, members. Such offences cover a wide range of subjects like behaving against the established religious practices, violating marriage rules, refusing to act up to caste-customs, nonpayment of debt, etc. Punishment is meted out to defaulters and it generally consists of ex-communication, temporary or permanent, or fine or both. As far as these matters are concerned members of a caste cease to be members of the community of which they form a part. Thus in this caste-bound society, community-feeling is
