Jain Jati Aur Uske Gotra

Here's a comprehensive summary of the provided Jain text "Jain jati aur Uske Gotra" by Balwansinh Mehta, focusing on the key points presented on the first three pages:

The book "Jain Jati aur Uske Gotra" by Balwansinh Mehta argues that the Jain community, particularly in North and West India, is fundamentally rooted in the Kshatriya (warrior) varna, with their gotras and customs directly inherited from Rajput clans.

Key Arguments and Points:

• Origin and Identity:

  • Mehta asserts that India's name, Bharatvarsha, originated from Lord Rishabhdev's eldest son, Chakravarti Bharat, highlighting the deep connection of Jainism to ancient India.
  • He posits that Indian civilization is primarily divided into Vedic and Shraman cultures. While Vedic is truth-based, Shraman is ahimsa (non-violence) based. Vedic is identified with Hinduism, and Shraman with the Kshatriya dharma.
  • He quotes Jawaharlal Nehru's "Discovery of India" to support the claim that Shraman culture and Jainism are the original and indigenous cultures/religions of India, not foreign imports.
  • Jainism does not believe in a creator God but acknowledges the concept of Paramatma (supreme soul).
  • While Jainism rejects the caste system based on the principle of "Karmasūro'ham Dharmasūro'ham" (one is a hero by their deeds), it acknowledges the importance and even prioritizes the Kshatriya dharma for the propagation of Jainism.

• Kshatriya Lineage of Tirthankaras and its Influence:

  • Jainism mandates that Tirthankaras, the founders of Jain Tirthas (pilgrimage sites), must be born in Kshatriya families. This principle has significantly influenced Hinduism, leading to the recognition of 24 avatars in Hinduism, mirroring the 24 Tirthankaras.
  • The concept of avatars in Hinduism, as explained in the Bhagavad Gita ("Dharmasansthapanarthaya sambhavami yuge yuge" - I appear in every age to re-establish righteousness), is seen as an echo of the Tirthankaras' purpose of establishing Dharma.
  • Mehta points out that even though some Hindu avatars are Brahmin (like Vamana and Parashurama), the worship in temples is predominantly of avatars born into Kshatriya families, demonstrating Jainism's direct influence on Hindu practices.
  • The Upanishadic saying "Nāyamātmā balahīnena labhya" (This Atman cannot be attained by the weak) is also cited as supporting the importance of strength, often associated with the Kshatriya spirit, in spiritual pursuits.
  • The Shvetambara tradition's continued practice of appointing Sudharma Swami (who was of Kshatriya lineage) as the successor to Gautam Swami, even after Mahavir Swami's nirvana, is presented as further evidence of this adherence to Kshatriya lineage in leadership. Today, the Acharya title in the Shvetambara community is often conferred upon those of Kshatriya origin.

• Distribution and Gotras of Jain Kshatriyas:

  • While Jain followers in South India (Karnataka) are found across various castes (Brahmin, Kshatriya, Vaishya), in North and West India, Jainism is largely concentrated within the Vaishya (merchant) community.
  • However, Mehta emphasizes that these individuals are fundamentally from Kshatriya lineages.
  • He lists major Kshatriya (Rajput) branches found in North, Central India, Rajasthan, and Gujarat, stating that these very same branches and their sub-clans (khaamps) continue to be the gotras of the present-day Jain community.
  • The marriage customs of modern Jains are also noted as being the same as those of Kshatriya clans.

• Specific Gotras and their Origins:

  • Major Kshatriya Branches and their Jain Gotras:

    • Gahlot-Sisodia: Pipada, Bhatavera, Odaliya, Palra (Palawat), Kuchera, Damaliya, Godha, Mangaliya, Mod Hul, Swarupariya, Chitauda, Ahada, Rana, Bhanawat, Gobhil.
    • Rathod: Dangi, Mandaut, Kotadiya, Bhadawat, Pourvarana.
    • Chauhan: Madarecha, Hada, Vagrecha, Bader, Chandaliya, Gemawat, Jalori, Samar.
    • Parmar: Sankhla, Chahad, Humad, Kala, Chauradiya, Gehalda, Pithaliya.
    • Parihar: Bapana, Chopda.
    • Jhala: Makwana.
    • Nag: Tank or Tak.
    • Kachhawah: Gogawat.
    • Solanki: Sojatiya, Kherada, Bhuhad.
    • Yadav: Pugal-iya.

  • Categorization of Gotras by Origin:

    • Place-Based (Sthanvachak): Many gotras are derived from places, including those listed above (Sisodia, Ahada, Pipada) and others like Maru (from Marwar), Ostwal/Oswal (from Osian), Devpura, Dungarpuriya, Javeriya, Chittoda, Singhatawadia, Narsinghpur, Jalori, Siroya, Khivsara, Paliwal, Shreemal, Kanthaliya, Dungarwal, Porwal, Karnavat, Galundiya, Kachhara (from Kutch), Dangi (from Dang), Godwada.
    • Profession-Based (Vyapar Suchak): Gotras related to trade include Johari, Soni, Hiran (gold trade), Lunia, Bohra (bor-tree related, also merchant), Gandhi, Tilsera, Kapasi, Vinolia, Sancheti (wholesaler), Bhandashali (storage keeper), Ranka (wool trader), Doshi (cloth merchant), Patwa, Bayan (weigher).
    • Title/Position-Based (Pad Vachak): Gotras indicating a position or role include Pagariya (salary disbursor), Vothara/Bohithara (ship cargo manager), Hilot (spear holder), Mehta (scribe or queen's attendant), Chaudhari, Kothari, Bhandari, Khajanchi, Betala (mine supervisor), Nanavati, Kavediya (coin merchant), Ganna, Mantri, Singhvi, Sethiya, Sahu (merchant), Khetpaliya, Ved, Nahara, Sahani (horse officer), Chhajed.
    • From Sindh: Lalvani, Somani, Chhajlani, Chokhani, Sogani.

  • Specific Gotra Etymologies:

    • Doshi: Linked to "Dushya" (the cloth worn by Mahavir at his initiation), suggesting trade in cloth (wool and silk). The name is also associated with the merchant Karma Shah Doshi, a prominent cloth merchant who imported silk from China and served as a minister.
    • Bothra: Derived from "Bo-hitth" or "Bohiththara," meaning "ship" in Sanskrit, indicating a connection to maritime trade.
    • Ranka: Linked to "Ranku" goats in Punjab during Panini's time, implying traders of these goats. A story of two brothers, Ranka and Banka, is also mentioned.

In conclusion, the text strongly asserts that the Jain community's identity, particularly its gotras, is a direct continuation of historical Kshatriya clans. It traces this lineage through the origins of Jainism, the role of Tirthankaras, and the enduring customs that link Jains to their Rajput ancestry, even as many have transitioned into the merchant class.