Jain Dharm Aur Samajik Samta - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Dharm aur Samajik Samta" (Jainism and Social Equality), by Sagarmal Jain, focusing on the concept of social equality in the context of the Varna and caste systems:

The book, "Jain Dharm aur Samajik Samta," by Sagarmal Jain, critically examines the concept of social equality from a Jain perspective, specifically addressing the Varna (class) and caste systems. The author argues that while natural differences exist among humans in terms of beauty, wealth, intellect, and ability, these differences should not be the basis for establishing social hierarchies, considering individuals inferior, degraded, or untouchable.

Rejection of Birth-Based Hierarchy:

Natural Differences vs. Social Stratification: The text acknowledges that all individuals are not equal in every aspect. However, it strongly refutes the notion that these inherent variations, or the circumstances of birth into a particular class or caste, justify social stratification. The author points out that even within the same family, children exhibit diverse qualities and capabilities, demonstrating that birth alone is not a determinant of inherent worth or potential.
Critique of Traditional Varna System: Jain scholars, according to the text, do not accept the traditional Hindu belief that the Varna system originated from different parts of Brahma's body (mouth for Brahmins, arms for Kshatriyas, thighs for Vaishyas, and feet for Shudras). Jain thinkers assert that all humans are born from the female womb, thus inherently equal. Furthermore, they argue that no part of the body is inherently superior or inferior, making the concept of superiority based on body parts illogical.
Physical Appearance is Not Determinative: The classification of castes based on physical color or appearance is also rejected. The text highlights that Brahmins are not always fair-skinned, nor are Kshatriyas always red-skinned, Vaishyas yellow, or Shudras black. Therefore, determining caste based on birth and physical traits is deemed impossible and invalid.
Profession, Not Birth, as a Basis for Social Roles: The book emphasizes that while different professions and fields of knowledge or spiritual practice may exist, no single class or caste should be considered the exclusive "owner" of any particular domain. The ideal is that all fields should be equally accessible to everyone based on their individual abilities and efforts.

The True Definition of a Brahmin (and Superiority):

Character and Conduct are Paramount: Jainism defines true Brahminhood and, by extension, superiority in life, based on virtuous conduct (sadachar) and self-discipline. The text cites passages from the Uttaradhyayana Sutra and the Dhammapada to define a true Brahmin not by birth but by their actions:
- One who is revered by wise people as worthy of worship like fire.
- One who is not attached to loved ones when they are present and does not grieve when they depart.
- One who delights in the teachings of the noble ones.
- One who is purified like gold tested by fire, free from passion, hatred, and fear, who is ascetic, restrained, whose body and blood have diminished, who is devoted to good vows, and is peaceful.
- One who does not harm any living being with mind, speech, or body.
- One who does not lie out of anger, amusement, greed, or fear.
- One who does not take what is not given, whether it be sentient or non-sentient, small or large.
- One who does not engage in sexual intercourse with celestial beings, humans, or animals, in mind, speech, or body.
- One who remains detached from worldly pleasures, like a lotus in water is not stained by it.
- One who is not greedy for tastes, sustains themselves on pure alms, is a renunciant, has no possessions, and is not attached to former relatives or friends.
Spiritual Development Transcends Caste: The text argues that spiritual progress is not dependent on one's caste. An individual, regardless of their birth, can achieve spiritual perfection by performing their prescribed duties with devotion and skill. A Shudra performing their duties with full dedication and skill is considered spiritually superior to an insincere and unskilled Brahmin.

Karma-Based Varna System:

Acceptance of Karma-Based Varna: While Jainism opposes birth-based caste systems, it accepts a "karma-based" Varna system. This means that an individual's Varna is determined by their actions and conduct, not their birth.
The Gita's Principle: The text aligns with the Bhagavad Gita's principle that the four Varnas were created based on the division of guna (qualities/nature) and karma (actions). The emphasis is on inherent nature and profession, not on birth.
Natural Inclinations and Societal Roles: The author, referencing thinkers like Dr. Radhakrishnan, suggests that humans have natural inclinations like intellectual curiosity, courage, acquisitiveness, and service. Society requires four main functions: teaching, protection, acquisition, and service. Therefore, individuals should choose roles that align with their dominant natural inclinations. This natural division of labor, based on inherent qualities, is seen as the foundation of the Varna system.

Historical Development and Influence:

Initial Opposition to Caste: The text acknowledges that Jainism initially stood against the Varna and caste systems.
Influence of Hinduism: However, over time, due to the influence of the broader Hindu society, caste and Varna concepts gradually infiltrated Jainism. Early Jain texts like Adharanganiryukti describe the evolution of four Varnas and later sixteen Varnas resulting from inter-caste marriages and unions, influenced by Brahmanical traditions.
Acceptance of Social Norms: Jain Acharyas like Jinamuni of South India are mentioned as having, for the sake of social prestige and to avoid public criticism, adopted aspects of the Hindu Varna and caste system. This led to the exclusion of certain castes from monastic orders.
Reaffirmation of Equality: Despite these historical deviations, the text highlights a resurgence of the egalitarian view, particularly in the Shvetambara tradition. Modern efforts have seen individuals from traditionally lower castes (like Khatiks and Balaiyas) embracing Jainism, renouncing their previous occupations, and achieving respect within the Jain community.

Key Takeaways and Conclusions:

One Human Race: The entire human race is fundamentally one, lacking inherent distinctions like those found between different species of animals.
Origin of Varna/Caste: Initially, humanity was unified. Varna and caste systems arose from differences in natural abilities, leading to the adoption of specific social duties and occupations for livelihood. These classifications are human-made.
Karma, Not Birth: Varna and caste are determined by an individual's conduct and chosen profession, not by birth. Therefore, one's Varna or caste can change with a change in conduct or profession.
No Inherent Superiority/Inferiority: No one is inherently superior or inferior due to their birth into a particular caste or family; true greatness comes from good deeds.
Pride in Caste is False: Arrogance based on caste or lineage is false and disrupts social harmony and equality.
Open Doors for All: Jainism has always kept its doors open equally to individuals of all Varnas and castes. Ancient Jain texts indicate that people from all four Varnas and all castes were eligible for Jin worship, adherence to lay discipleship, and the highest spiritual goal of liberation.
Exceptions and Influences: While early Jain scriptures do not prohibit the initiation of Shudras, later influences from Hinduism led to restrictions on the initiation of individuals from certain castes, a departure from the original principles. However, the text notes the existence of monastic figures from marginalized communities in ancient Jainism.
No Importance of Caste in Monasticism: Ancient Jain scriptures indicate that monks were permitted to accept alms from individuals of all social strata, demonstrating the insignificance of caste within Jain monasticism.
Equal Opportunities: While acknowledging natural differences in human inclinations that may lead to diverse social roles and livelihoods, Jainism supports the freedom of individuals to choose their paths and advocates for equal opportunities in social, moral, and spiritual development, which forms the bedrock of social equality.

In essence, "Jain Dharm aur Samajik Samta" argues that Jainism fundamentally champions social equality, defining individual worth by virtue, conduct, and spiritual attainment rather than by birth or social hierarchy. While acknowledging the historical pressures that led to some compromise with the caste system, the core message remains one of universal human dignity and the equal opportunity for spiritual upliftment for all.