Jain Dharm Aur Samajik Samta

Here's a comprehensive summary of the provided Jain text, "Jain Dharm aur Samajik Samta" (Jainism and Social Equality), focusing on its arguments regarding caste and the varna system, as presented in the excerpt:

The book Jain Dharm aur Samajik Samta by Sagarmal Jain argues that Jainism fundamentally champions social equality and rejects the notion of inherent superiority or inferiority based on birth. The text critiques the birth-based varna system (caste system) and proposes that true worth and social standing are determined by individual conduct, character, and spiritual development.

Here's a breakdown of the key points:

1. Rejection of Birth-Based Varna System:

• The text asserts that Jain scholars do not accept the traditional Hindu concept of varna originating from different parts of Brahma's body (mouth for Brahmins, arms for Kshatriyas, etc.).
• Jainism views all humans as equal by birth, originating from a single maternal source.
• The argument against the birth-based system is reinforced by observing natural variations within families (e.g., intelligent and foolish children from the same parents) and the possibility of individuals changing their social or economic status throughout life.
• The author quotes Jatasimha Nandi from "Varangcharit" who argues that caste distinctions are applicable to plants and animals but not to humans, as all humans belong to one species.
• The text highlights that physical appearance alone (e.g., skin color) does not align with the traditional varna classifications, making a birth-based system illogical.

2. The True Definition of a "Brahmin" (True Superiority):

• Jainism, along with Buddhism and certain interpretations of Hinduism (like the Mahabharata), defines true superiority based on conduct (achara), character (sheel), and spiritual attainment (sadhana), not birth.
• The text extensively quotes from the Uttaradhyayana Sutra and Dhammapada to define a true Brahmin. Key qualities include:
  • Being venerable like fire, and not attached to loved ones or grieving their departure.
  • Living according to divine or righteous teachings.
  • Being free from greed, hatred, and fear.
  • Practicing penance, self-control, and non-violence.
  • Living a life of detachment from worldly desires and possessions.
  • Practicing non-violence in thought, word, and deed.
  • Not engaging in falsehood, theft, or illicit sexual relations.
  • Living a life of renunciation and detachment.
• The text cites examples of great sages like Vyas, Vasistha, and others who achieved their status through austerity and righteous conduct, not through their birth mothers' caste.

3. Karma and Varna (Work-Based Varna System):

• Jainism rejects birth-based casteism (janmana jativad) but does not fundamentally oppose a work-based varna system (karmna varnavyavastha).
• The core principle is that individuals become Brahmins, Kshatriyas, Vaishyas, or Shudras through their actions (karma) and the occupations (vritti) they pursue.
• The text explains that the development of social roles like teaching, protection, earning, and service aligns with inherent human tendencies (knowledge-seeking, courage, accumulation, service).
• Thus, the varna system, when understood as a division of labor based on innate qualities and chosen professions, is not inherently problematic. However, this distinction should not be rigid or hereditary.

4. Social Mobility and Opportunity:

• The text emphasizes that the doors to all fields, whether it be knowledge, business, or spiritual practice, should be open to everyone without discrimination.
• The concept of social equality means that all members of society should have equal opportunities for development, and individuals should be able to pursue their chosen paths based on their capabilities.
• The author points out that historical examples and scriptures (like the Upanishads and Manusmriti) acknowledge the possibility of varna change based on conduct and occupation.

5. Historical Development and Hindu Influence:

• The text acknowledges that over time, under the influence of the broader Hindu society, Jainism did incorporate some aspects of the varna and caste system, which deviated from its original egalitarian principles.
• Early Jain texts (like the Acharaṅga Niyukti) suggest an initial period where humanity was one, with divisions arising later due to the establishment of governance and economic activities.
• Later Jain thinkers, particularly from the 7th century onwards, began to classify castes and even impose restrictions on certain groups, such as barring Shudras from monastic initiation or spiritual liberation in some interpretations. This is attributed to the pressure of maintaining social standing and avoiding criticism in a predominantly Hindu environment.
• The author notes that while the influence of Hindu caste practices led to some dilution of Jainism's inherent egalitarianism, there were also efforts to revive these principles, with lower-caste individuals finding acceptance and spiritual fulfillment within the Jain tradition.

6. Rejection of Caste Pride and Untouchability:

• Jainism strongly condemns caste pride (jati-mad) and family pride (kul-mad), viewing them as ego-driven illusions that disrupt social harmony.
• The text explicitly states that no one is inherently "low" or "high" due to their caste.
• The concept of untouchability (spriśyā-aspṛśyā) is directly contradicted by the Jain principle of universal fellowship and the openness of the Jain path to all.
• The text highlights the Jain principle that true spiritual progress is not dependent on one's caste or social status but on one's conduct and spiritual effort. Even those born into lower castes or engaged in seemingly menial tasks can achieve spiritual heights if their conduct is pure.

7. Jainism's Emphasis on Universal Opportunity and Action:

• The core message is that Jainism's ultimate goal is the liberation of the soul, a path accessible to all.
• The text concludes that Jainism has always been a supporter of social equality (samajik samta), and its doors have remained open to individuals of all castes and classes.
• The emphasis is on action (karma) and conduct (achara) as the true determinants of a person's worth, not their birth into a particular varna or jati.

In essence, the book argues that while external societal influences led to some compromises over time, the fundamental philosophical stance of Jainism is one of radical social equality, where spiritual liberation and social respect are earned through virtuous living and sincere effort, irrespective of one's birth.