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Social Conditions
243
had six hundred ploughs.1 Kuiyanna is described as another Gāhāvai who is said to have owned a pretty large number of cows.
The expression Kutumbika is used to denote the head of a family, but during this period, he belonged exclusively to the Vaiśya community. We find him both in cities and in villages; in the former mostly as a businessman, dealing in corn, 4 practising trade and money-lending and in the latter as a well-to-do cultivator.? Some of the Kutumbikas figure as very rich citizens.8
The Sethīs were the richest aristocratic section of the Vaiśya caste. They are represented as respectable tradesmen, enjoying a high position of honour among the members of their caste. They rendered various services to the kings and tradesmen. It appears from the Jatakas that some of them occupied an official position in the royal court. Nanda is mentioned as an influential Sethi of Rājagriha.' Anāthapiņdika had spent considerable wealth for providing residence for Buddhist Bhikshus. They were usually charitable, and spent a good portion of their wealth in charities. Their sons receive ed education along with the Kshatriyas and the Brāhmana youths, and offered the teacher a handsome honorarium.10 THE SŪDRAS
The word 'Śūdra' denotes a number of castes. In the contemporary Jaina and Buddhist literatures we do not find a specific mention of a caste called 'Śūdra'. But the occupation and status of a class of people living in those days make it clear that they were none other than the Sūdras. Both Jahavīra and the Buddha tricd their best to improve the general condition of these down-trodden people. 1. Ultarā. Ti, 2, p. 45. 2. Ava. Chū, p. 44. 3. Ja, II. 267. 4. Ibid. 5. Ibid, IV, 370. 6. Ibid, II. 358.
Ibid. II. 267. S. Ibid, IV. 370. 9. Vāra, 13, p. 141. 10, jā, IV, 38.
