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Retrospect
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slowly these four classes disappeared and their place was taken by many castes and sub-castes. The caste system of Jainas was practically modelled from the Hindu caste system. As a consequence the Jaina community has been divided into a large number of castes and sub-castes which through their councils controlled the social relations of their members. Contacts are not maintained between various castes. Inter-marriages are largely prchib'ted. Even though 'inter-dining is not banned, still it is not availed of freely at all. Caste organisations run the boarding houses, distribute the scholarships, holu annual conferences, conduct their papers, provide residential accommodation at cheap rents and do other things all for the benefit of their caste members only. At many places castes have built their own temples where members assemble for performing religious services and festivals. Naturally by these means, at the expense of community feeling, caste loyalty is fostered in the minds of the Jainas. The caste system has created separatist tendencies in the Jaina com-, munity. Thus on the social grounds, just as on the religious ground, the Jainas have been divided and sub-divided into small sections which care more for themselves than for the Jainas as a whole. The strength of the small community has been very much weakened by the existence of these innumerable self-centred groups.
Apart from considerably reducing the vitality of the community, these social and religious divisions have veiy adversely affected the marriage relations of the people. One of the prominent features of the caste system is its endogamous nature. Accordingly a member of a particular caste or sub-caste, as the case may be, is required to marry a person who belongs to that caste or sub-caste. The exact number of castes and sub-castes prevailing in the Jaina community at present is rot known but it is sure that the number
definitely more than one hundred. Wher, a small community is divided into so many sections it is obvious that the numerical strength of these sections must be meagre. That is why more than half the castes in the Jaina community possess the members who number less than five hundred.181 Naturally the field for choice of partners becomes very limited. Along with caste endogamy, religious endogamy is also to be observed. This means that the caste members belonging to the same sector sub-sect should have marital relations among themselves only. The members of a sub-caste, but not of the same sub-sect, are not
