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IDEALISM AND REALISM
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Thirdly, the development of castes and sub-castes among the Jainas of Karnāṭaka throws ample light upon the problem of caste-origins in India. We have already noted their division into Śvetāmbara and Digambara; not merely do these not interdine or intermarry, but in their hatred of each other, forget even the highest principle of their religion, namely, Ahimsa.84 The Acāranga Sūtra lays down that " To friendly or hostile (heretics ) one should not give food, drink, dainties and spices, clothes, alms-bowls, and brooms; nor exhort these persons to give ( such things ) nor do them service, always showing the highest respect.” 85 We shall consider here a few cases of how the division and sub-division was carried on to a fatal extremity, by the Jainas in Karnāțaka leading to their ultimate fall or practical absorbtion by other communities.
In the first place, according to Smith, “The propagation of Ahimsa necessarily produced a sharp conflict of ideas and principles of conduct between the adherents of the doctrine and the old-fashioned people who clung to bloody sacrifices, cowkilling, and meat-eating. Communities which had renounced the old practices and condemned them as revolting impieties naturally separated themselves from their more easy-going and sell-indulgent neighbours, and formed castes bound strictly to maintain the novel code of ethics.” 86 Secondly, divisions arose within the Jaina community itself due to several reasons. An inscription at Śravana Beļgoļa states :
“ Arhadbalin, who, by means of the eight-fold omens consisting of Vyanjana, Svara, Nabha, Tanu, Laksaņa, Cinnha, Bhauma, and Śakuna, knows, as if a witness, pleasure and pains, success and failure, and everything else in the three times ( past, present and the future ) and who shone with his two disciples, Puşpadanta and Bhûtabali, .... made the MülaSamgha ( consisting ) of the Kundakundānvaya ( lineage ) into
84 Cf. Bühler, op. cit., p. 8. 86 Acäranga Sūtra I, 7. 1, 8. B. E. XXII, p. 62. 86 Smith, op. cit., p. 38.
