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The Jaina Philosophy restricted rights and privileges, yet with one larger privilege, which pertains to the condition which the origination of this caste implies, namely, object servitude. As a compensation for the loss of privilege and the denial of certain rights pertaining to knowledge and development, the myriads composing this class are permitted to travel in their own country without let or hindrance, but under the bond of servitude, being the servant class of all the rest. This is the common interpretation and explanation of the caste system briefly stated, given by your writers. But it is not our understanding, nor a fair statement of the truth. What then is that truth?
In the first place, the ancient Vedas give no record of such an institution as caste, and therefore, it is not in any view an integral part of our ancient religion, or of our philosophy. How then did it come to be instituted?
Whatever authority may be traced to the Vedic writings on this subject will be found to be the result of innovations, without any more authority or sanction than that which pride and priestly arrogance can give to perpetuate themselves, contrary to the ancient spirit and the true doctrine which inspire and underlie the universal religion, which recognizes a common fatherhood, and a universal brotherhood, with equal privileges and possibilities. It would weary you if I should attempt the history of this innovation and the origin of the sanctions which may be found in later Puranic writings. My object is simply to stimulate in you the spirit of independent and impartial investigation, well knowing that you will find that my statement is true, and that the institution, shorn of its sentimental incidents, is not an unyielding or cast iron factor in our civilization found in that authority which we bow to with religious awe and obedience.
In truth, it has come to be considered more as a social institution rather than one sanctioned by religious authority. From that point of view it may be conceded to possess certain
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