Jain Darshan Ane Asprushyata

Here is a comprehensive summary of the provided Jain text, "Jain Darshan ane Asprushyata" by Kapurchand R. Baraiya, focusing on the concept of untouchability (Asprushyata) within Jain philosophy:

The text argues that Jainism, primarily a philosophy centered on karma, acknowledges the existence of social distinctions and the concept of untouchability. It asserts that the world operates based on karma, and the classification of souls into higher and lower lineages (Gotra Karma) is a fundamental aspect of this. Birth into a lower caste is attributed to the fruition of past negative karma (Pāpodaya), while birth into a higher caste is due to the fruition of positive karma (Pun'yodaya). The author emphasizes that one should not be proud of the material possessions gained from their lineage, nor should they feel envy towards those with less. Everyone is expected to act within their designated boundaries.

The book directly addresses the misconception held by some that Jain scriptures do not mention caste systems or untouchability. The author strongly refutes this, citing numerous references from various Jain texts, including Agamas, Prakarana, Churnis, and Tikas. These texts, along with non-Jain scriptures, contain ample evidence regarding the practice of untouchability and restrictions on temple entry.

The text highlights several key points from Jain scriptures:

• Origin of Castes: Jain scriptures mention the original four varnas (castes), and the subsequent creation of numerous sub-castes through intermingling and societal interactions.
• Higher Birth: Revered figures like Arihants, Chakravartis, Baladevas, and Vasudevas are not born into lower castes like Chandals. This is presented as proof that the distinction between higher and lower is not a recent development but is eternal.
• Cause of Lower Birth: Disrespecting venerable figures like Sadhus leads to the binding of lower Gotra karma, resulting in birth into lower castes such as Matanga and Chandala.
• Social Interactions and Restrictions:
  • Maintaining social decorum is crucial, and interactions are governed by rules of purity.
  • Those who condemn devotees visiting temples are believed to be reborn in lower castes and eventually go to hell.
  • Jainism prohibits ordaining individuals from lower castes, accepting food from them, or residing in their homes.
  • Certain groups like Duba, Matanga, Chandala, and Dhed are considered permanently impure ("sutaki") and should be avoided in social interactions.
  • Humans are categorized into Aryans and Mlecchas, with further divisions based on birth into these categories. Yavana, Bhil, and Chandala are considered Mlecchas by birth.
  • Lay Jains (Shravakas) are advised to maintain association and relationships only with virtuous individuals and avoid contact with those of impure conduct.
  • Only individuals born into distinguished families and high castes are eligible for initiation (Diksha) and marriage.
  • Sadhus are explicitly forbidden from going for alms (gochari) to families with whom there is no customary interaction. This includes families temporarily impure due to childbirth or death, and those permanently considered impure.
  • Accepting food or clothes from those in "jugita" (low or impure) castes incurs penance. Similarly, residing or studying in the homes of such individuals also necessitates penance and is a violation of religious injunctions.
• Purity and Social Order:
  • Even knowledgeable individuals who are not virtuous are not worthy of service, just as a noble person would not seek shelter from a well belonging to a Chandala, even if it contained cold water.
  • Souls that disrespect, denigrate, or insult the Jain faith are reborn into lower castes for many lifetimes.
  • Certain communities like Vad, Chhipa, Chamara, Dhed, and Dumb are considered eternally impure, and associating with them increases negative qualities.
  • Marriage alliances should not be formed with individuals from the same lineage who engage in activities contrary to their caste.
  • The text quotes a scripture describing the suffering of those born into the lowest castes like Shvapaka (dog-eater) and Chandala, experiencing disdain from all and suffering the consequences of past karma.
  • An incident is recounted where seven thousand Matangas and Dheds, along with five hundred outcasts, were prevented from entering the holy pilgrimage site of Shatrunjaya due to their low caste, to avoid desecrating the sacred place. They were allowed to circumambulate the mountain from the foothills.
  • The concept of purity extends to the divine realm. Kilbishika devas (a class of deities) are considered impure and are excluded from celestial festivals and events, similar to Chandals on Earth.
  • The reason for the impurity of Kilbishika devas, even though they do not consume impure food in their divine form, is their past karma. They are said to have brought disrepute to Acharyas and Upadhyayas, and misled others with their false beliefs. This led to them binding lower Gotra karma and being born as impure beings, even in celestial realms.
  • The text addresses the notion that divine beings are above physical touch due to their incorporeal nature. It argues that during consecration rituals, the presence of divine guardians in idols establishes a spiritual essence. The entry of impure individuals could disrupt this essence and invalidate the devotee's devotion.
  • The author cites various scriptures like Bhagvati Sutra, Uttaradhyayan Sutra, Avasyak Tika, Nishith Sutra, Dashavaikalik Sutra, Vyavahar Sutra, Ogh Niryukti, Ashtak Prakaran, Tattvarth Sutra, Dharmabindu, Ahanniti, and Pravachan Saroddhar as sources for these regulations regarding untouchability and social interactions.

Finally, the text posits that untouchability in Jainism is scientific and not based on contempt. It is presented as a social system designed to maintain hereditary purity. Examples are given of temporary impurity observed during menstruation or after childbirth, where physical contact is avoided to maintain purity, not out of disdain. Similar to a doctor washing their hands after examining a patient, it's a matter of hygiene. The author expresses a desire that readers understand untouchability as a scientifically justified social practice, devoid of prejudice, and that by following these established systems, individuals can achieve spiritual upliftment.