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tely preferred. In this way, for example, the Zālāvāḍī Dasā Śrīmalī Sthanakavāsī Jainas form an endogamous group and nowadays there is a growing tendency to take sect or religion into account while settling the marriages. Moreover, it must be observed that recently very small beginnings have been made by both the Digambaras and the Svetam baras to ignore the barriers of caste and locality. No doubt this is restricted to a few castes only but it has got its value as a noticeable change for the better. It has been stated that the members of the Bannore caste in Vidarbha have started keeping marital relations with the members of the Bagheravala, Padmavati Poravala and Saitavala castes of the same region. In the Karnataka recently marriages take place among the members of the Chaturtna, Pañchama, Bogara and Harada castes. Similarly, it has been mentioned that among the Svetam baras inter-marriages have started between the Śrīmālis and the Osavālas.
10. HIERARCHICAL ORGANISATION OF CASTES
Among the Hindus castes are generally arranged in an hierarchical order so that some castes are superior to other castes. The question number 10 was asked so as to know whether the Jainas believe in hierarchy of caste organisation in their community. From the replies it is clear that not even a single person accepts the hierarchical organisation. It has been specifically stated that Jainism enjoins no caste system and therefore the question of arranging them in an order of respectability does not arise at all. Nevertheless, it is admitted that there is something like caste pride and due to it many castes consider themselves superior to others. In general the castes in which the practice of widow-remarriage is observed are considered inferior to other castes where that practice is not followed. That is why some of the Saitavalas, Chaturthas and Pañchamas among the Digambaras and the BhavaSāras among the Svetambaras are looked down upon. Further, there are many castes, especially in Gujaratha and Northern India, which have been divided into Visa or Bisa and Dasa or Dassa and the Visa (or pure) Jainas of every caste consider themselves better than the Dassa (or degenerated) Jainas who have been outcasted for some fault of theirs or their forefathers. Sometimes the castes are divided into Visā, Dasa, Pancha and Aḍhiya divisions
