Varn Jati Aur Dharm

Here's a comprehensive summary of the Jain text "Varn Jati aur Dharm" (Caste, Lineage, and Religion) by Pt. Fulchandra Jain Shastri, based on the provided pages:

Core Argument:

The book argues strongly against the caste system and hereditary notions of social status within Jainism, asserting that these are external, socially constructed influences that have unfortunately infiltrated Jain tradition, rather than being inherent to the religion's core principles. Jainism, at its heart, is presented as a religion of individual spiritual development, unconcerned with birth-based hierarchies.

Key Points and Themes:

1. Inherent Jain Rejection of Caste:

   • Jainism, from its inception, did not endorse or patronize the concepts of varna (often translated as broad social division) and jati (caste/lineage).
   • Jain Acharyas actively opposed the caste system when it began to emerge and spread.
   • The book emphasizes that the core Jain scriptures (Agamas) and the teachings of the Tirthankaras are free from any connection to caste-based discrimination.

2. Influence of External Social Norms:

   • The infiltration of the caste system into Jainism, particularly during the medieval period, is attributed to the widespread influence of Brahmanical (Hindu) religious and social practices.
   • This influence led even some revered Jain Acharyas to accommodate or indirectly support caste-based ideas in their later works, creating a shadow of the caste system within Jain literature.
   • The current prevalence of caste-consciousness among Jain followers is seen as a direct consequence of this historical compromise.

3. Jain Acharyas' Stance Against Caste:

   • The book meticulously cites various Jain scholars and scriptures to demonstrate their consistent opposition to caste.
   • Acharya Gunabhadra is quoted stating that there is no inherent difference in form among humans, like between cows and horses, making separate caste classifications unnecessary.
   • Acharya Ravishayana in his Padmapurana vehemently condemned casteism, asserting that true merit comes from virtues, not birth, and that even a chandala (outcaste) established in vows was considered a Brahmin by Lord Jinendra.
   • Amitagati strongly refuted casteism, stating that the distinction of high and low is the sole cause of happiness or suffering and that a foolish person who clings to notions of high caste destroys religion and attains no happiness.
   • Somadeva Suri is highlighted for distinguishing between laukika (worldly) and paralaukika (transcendible) dharma, stating that while the latter depends on Jain scriptures, the former (including social laws and interpretations) could be based on Vedic texts like the Manusmriti. This shows an acknowledgement of external social norms but a clear separation from the core spiritual path.
   • Acharya Jinsen in Mahapurana attributes the origin of caste to Emperor Bharat, not to Lord Adinath, indicating it was seen as a worldly or historical development, not a divine or eternal truth.
   • Acharya Virasena in his Dhavala commentary on Mulaachara differentiates between worldly gotra and the karmic gotra, emphasizing that the latter is a karmic manifestation and not tied to worldly lineage.

4. Focus on Individual Spiritual Merit (Guna) and Inner Purity (Bhava):

   • Jainism prioritizes individual spiritual qualification (guna) and inner disposition (bhava) over birth or social status.
   • The ultimate goal is liberation (moksha), which is attainable by anyone, regardless of their birth, who follows the path of right faith (samyakdarshan), right knowledge (samyakgyan), and right conduct (samyakcharitra).
   • The book repeatedly stresses that external factors like lineage (kul), caste (jati), or even physical form are irrelevant to one's spiritual potential or right to practice dharma.

5. Critique of Later Jain Literature:

   • The book points out that some later Jain texts, influenced by the prevailing social climate, introduced interpretations that linked spiritual practices or eligibility to social status or lineage.
   • While acknowledging the respect due to these historical Acharyas, the book asserts that their accommodations were likely due to the prevailing circumstances of their times and not reflective of the ultimate truth of Jainism.
   • The author believes that the rejection of these caste-based interpretations is beneficial for the future of the Jain tradition.

6. The True Nature of Religion (Dharma):

   • Dharma is defined as that which sustains and upholds beings, leading them from darkness to light, inertia to consciousness, and the external to the internal.
   • It is the path to both worldly well-being (artha, kama) and ultimate liberation (moksha).
   • True dharma cleanses internal impurities (rag-dwesh) and leads to ultimate happiness, distinguishing it from mere worldly customs (laukik vyavahar).

7. Universal Eligibility for Dharma:

   • The book argues that the eligibility for practicing Jain dharma, including attaining right faith (samyakdarshan) and spiritual practices, is universal.
   • It is based on individual spiritual preparedness and receptivity, not on caste, lineage, or even species (as demonstrated by stories of animals attaining spiritual insights).
   • The concept of nōāgambhāv (non-acquired states) is discussed in relation to souls achieving various states, emphasizing that spiritual progress transcends physical or social classifications.

8. The Role of Gotra, Kul, and Jati:

   • In Jainism, gotra is understood not in the Brahmanical sense of patrilineal lineage but as a reflection of an individual's internal qualities and spiritual state (bhava). High gotra is associated with virtuous conduct and spiritual advancement, while low gotra is linked to lower states of being.
   • Kul (lineage/family) and Jati (caste/birth-group) are largely dismissed as social constructs, irrelevant to spiritual progress, and often rooted in worldly pride. The book criticizes the emphasis on these in later Jainism as an unfortunate external influence.

9. Rejection of Vedic/Brahmanical Rituals:

   • The book clearly distinguishes Jain dharma from Vedic rituals like Yajñopavīta (sacred thread ceremony) and certain social regulations, labeling them as laukika (worldly) and not part of the core paralaukika (spiritual) path taught by the Tirthankaras.
   • The attempt by some to integrate Vedic rituals and caste principles into Jainism is seen as a deviation.

10. Inclusion of All Humans:

    • The text strongly supports the idea that all humans, including those considered "Mlecchas" (outsiders/barbarians) or belonging to lower social strata like "Shudras" according to external classifications, are equally eligible for Jain dharma and its highest spiritual pursuits, including monasticism (munidharma).
    • This is supported by the inherent Jain principle of judging individuals by their inner qualities and actions, not their birth.

In essence, "Varn Jati aur Dharm" is a scholarly defense of Jainism's foundational egalitarianism and a powerful critique of how social hierarchies, particularly the caste system, have been wrongly imposed upon and distorted the true spiritual message of Jainism. It calls for a return to the pure, individualistic spiritual path taught by the Tirthankaras, free from the divisiveness of birth-based social distinctions.