Jain Drushti Se Manushyo Me Uccha Nich Vyavastha Ka Adhar

Here's a comprehensive summary in English of the provided Jain text:

The book, "Jain Drushti se Manushyo me Uccha Nich Vyavastha ka Adhar" (The Basis of High and Low Systems in Humans from a Jain Perspective) by Bansidhar Pandit, delves into the Jain understanding of social stratification based on karmic principles.

The author begins by stating that Jainism categorizes all sentient beings across the four realms (hellish beings, animals, humans, and celestial beings) into two broad groups: those with "high-gotra karma" and those with "low-gotra karma." While this classification is a fundamental tenet for Jains, the author points out the practical difficulty in identifying these karmic influences in individual beings, especially in humans, due to our limited knowledge.

The text asserts that while the scriptures clearly state that hellish beings and animals exclusively experience the influence of low-gotra karma, and celestial beings exclusively experience high-gotra karma, the situation with humans is more complex. Humans can experience the influence of both high- and low-gotra karma, and importantly, their gotra (lineage/status) can change over time. This leads to the central problem: without clear knowledge of an individual's current karmic state, how can we definitively classify them as high or low?

The author then examines historical debates within Jainism regarding the definition and manifestations of high-gotra karma. He references a commentary by Acharya Shrivirsen Swami from the Shatkhandagama, which highlights that even in his time, there was significant debate and uncertainty about the function of high-gotra karma. Some scholars even questioned its very existence due to the inability to pinpoint its specific effects.

The text systematically analyzes and refutes various proposed definitions of high-gotra karma, including:

• Acquiring wealth and status: This is rejected because these are seen as results of sata-vedaniya karma (pleasant fruition karma), not high-gotra karma.
• Capacity for great vows (Pancha Mahavratas): This is dismissed because celestial beings, who are considered high-gotra, cannot take these vows, and beings in lower realms who might possess the capacity are considered low-gotra.
• Attainment of right knowledge (Samyak Gyan): This is refuted as it is dependent on jnana-avarana karma (knowledge-obscuring karma) and right faith, not high-gotra karma. Furthermore, this would imply that beings in lower realms with right knowledge are high-gotra, which contradicts Jain principles.
• Possessing attractiveness, fame, and good fortune: These are attributed to specific nama-karma (name-karma) classifications, not high-gotra karma.
• Birth in noble lineages (like Ikshvaku dynasty): This is considered a superficial or imagined basis, as high-gotra karma can be found in various classes, including merchants, Brahmins, and even ascetics, not just warrior classes.
• Birth from wealthy parents: This is dismissed because even offspring of wealthy non-Jains (like Mlechchhas, considered low-gotra) would then be considered high-gotra, creating a contradiction.
• Birth from vow-takers (Anuvratis): This is rejected as it would imply that celestial beings, who are high-gotra but cannot take vows, are an exception, and it would also incorrectly classify figures like Lord Rishabhanatha's father, Nabhi Raja, as low-gotra due to the absence of specific vow practices in his era.

Since none of these proposed definitions are deemed satisfactory, the text notes that historically, this led some to question the very existence of high-gotra karma and, by extension, low-gotra karma, as they are considered interdependent.

However, the author then presents a resolution based on Acharya Shrivirsen Swami's revised interpretation. This interpretation emphasizes the conduct and way of life (living conduct) as the basis for high and low gotra.

The core argument is that high-gotra is associated with those who are inclined towards or possess the capacity for ascetic practices and the righteous conduct of monks. The lineage or family that fosters and exemplifies such conduct is considered high-gotra. Therefore, the karma that leads to birth in such lineages is high-gotra karma. Conversely, lineages that do not uphold such righteous conduct are considered low-gotra.

This definition is then applied to understand social stratification within humans:

• Brahmin, Kshatriya, and Vaishya Varnas: These are generally considered high-gotra because their traditional occupations and societal roles are seen as conducive to the "righteous conduct" that aligns with the criteria for high-gotra. The author suggests a correlation with sattvic (pure) and rajasic (active) qualities.
• Shudra Varna and Mlechchha (outcast or foreign groups): These are generally considered low-gotra because their traditional occupations and societal roles are not seen as aligned with the ascetic ideal. The author links this to tamasic (dark or base) qualities.

The text acknowledges that the scriptures do mention the possibility of high-gotra karma being activated in some animals (e.g., those observing sanyamasanyama - partial restraint). However, it clarifies that this is an exception, and generally, animals and hellish beings are low-gotra. Celestial beings are consistently high-gotra.

The author also touches upon the concept of gotra-parivartan (change of lineage/status), citing examples like the Agarwal community's transition from a warrior class to a merchant class and the practice of women adopting their husband's gotra after marriage. This reinforces the idea that gotra is not solely determined by birth but can also be influenced by societal and familial transitions.

Crucially, the author concludes that in the human realm, righteous conduct and lifestyle (especially the predisposition towards asceticism) are the true determinants of high-gotra, and the absence of such conduct leads to low-gotra. This explains why, in the absence of the strict ascetic path, the classification of high and low gotra becomes more fluid and debated among humans, unlike in the other realms where the karmic influences are more straightforward.

The book emphasizes that this understanding of high and low gotra in humans is primarily based on the karma-bhumi (land of action) humans, where social structures and individual effort play a significant role. The text acknowledges that the concept of high-gotra for beings in bhog-bhumi (land of enjoyment) is accepted, but the specific criterion of ascetic conduct doesn't directly apply due to the absence of such social structures there.

In essence, the book argues that while Jainism has a clear karmic basis for high and low status, the practical application to humans hinges on their conduct and inclination towards righteous, ideally ascetic, living, rather than solely on birth or external possessions.