2. LACK OF COMMUNITY FEELING
Another fundamental problem of a vital importance, with which
the Jaina community is confronted, is regarding the social organisation of
the community. In this respect the position of the Jaina religion is quite
distinct. Jainism is not at all concerned with the division of society
into classes or other groups. But for the facility of living the Jainas
divided the people into four classes, viz. Brahmanas, Kshatriyas, Vaisyas
and Shudras. In dividing the society into four classes the Jaina Acharyas
made it abundantly clear that the classes are based on the differences in
professions and that complete freedom is given to persons to follow any
profession they like. The classes were neither considered as hereditary,
nor were they arranged in the order of respectability. Thus all classes
were placed on the same level and full mobility was assured between the
classes. This was the social organisation of the Jainas at the time of
Lord Mahavira and it prevailed for more than one thousand years after his
death.
But afterwards slowly these four classes disappeared and their
place was taken by many castes and sub-castes. The caste system of Jainas
was practically modelled from the Hindu caste system. As a consequence the
Jaina community has been divided into a large number of castes and
sub-castes which through their councils control the social relations of
their members. Contacts are not maintained among various classes.
Inter-marriages are largely prohibited. Even though inter-dining is not
banned, still it is not availed of freely at all. Caste organisations run
the boarding houses, distribute the scholarships, hold annual conferences,
conduct their papers, provide residential accommodation at cheap rents and
do other things all for the benefit of their caste members only. At many
places castes have built their own temples where members assemble for
performing religious services and festivals. Naturally by these means, at
the expense of community feeling, caste loyalty is fostered in the minds
of the Jainas. The caste system has created separatist tendencies in the
Jaina community.
Thus on the social grounds, just as on the religious ground, the
Jainas have been divided and sub-divided into small sections which care
more for themselves than for the Jaina community as a whole. The strength
of the small community has been very much weakened by the existence of
these innumerable self-centered groups.
Apart from considerably reducing the vitality of the community,
these social and religious divisions have very adversely affected the,
marriage relations of the people. One of the prominent features of the
caste system is its endogamous nature. Accordingly a member of a
particular caste or sub-caste, as the case may be, is required to marry a
person who belongs to that caste or sub-caste. The exact. number of
castes and sub-castes prevailing in the Jaina community at present is not
known but it is sure that the number is definitely more than one hundred.
When a small community is divided into so many sections, it is obvious
that the numerical strength of these sections must be meagre. That is why
more than half the castes in the Jaina community possess the members who
number less than five hundred. Naturally the field for choice of partners
becomes very limited. Along with caste endogamy, religious endogamy is
also to be observed. This means that the caste members belonging to the
same sect or sub-sect should have marital relations among themselves only.
The members of a sub-caste, but not of the same sub-sect, are not expected
to contract matrimonial alliances among themselves. Further, with these
factors territorial considerations have also to be taken into account.
Accordingly the partners to the marriage must not only belong to the same
caste or-sub-caste and to the same sect or sub-sect, but also must be the
residents of a particular locality. Thus there is practically no scope
given to the Jainas in the important matter of the choice of their life
partners. It is evident that in these circumstances the married life
cannot be conducive to happiness and many a time marriages have
necessarily to be contracted between not too distant relatives. Moreover,
due to these three-fold restrictions the already existing deficiency of
females is further heightened and comparatively many males are required
compulsorily to remain unmarried against their wish throughout their life.
All these things tell upon the growth of the population and create
discontent among the people. It is, therefore, clear that the caste
solidarity is tried to be maintained through restriction on marital
relations even though they definitely go against the. interests of the
community as a whole.
In these circumstances it is quite obvious that the social
organisation of the Jainas should not be based on the caste system, if the
Jainas have to put a stop to their gradual decline. The Jainas must
unhesitatingly reduce the role of the caste system forthwith. In doing so
they are, undoubtedly, not going against the religion because Jainism
never sanctioned the caste system. It must be remembered that in the past
castes were not found in the Jaina community at all. There is not even a
slight evidence in the doctrines of Jainism, in the ancient history of the
Jaina society or in the ancient Jaina literature regarding the existence
of caste-distinctions in Jaina community. That is why concerted efforts
will have to be made to give prominence to community feeling and to
gradually reduce the influence of castes.
3. TENDENCY TO DISREGARD AHIMSA
Another most important current issue of a fundamental and very
urgent nature before the Jaina community at present is the increasing
tendency of showing persistent disregard in practice to the observance of
the actual rules of behaviour pertaining especially to food and drink laid
down by the ethical code of conduct based on the basic doctrine of Ahimsa
as preached by Jainism. This objectionable tendency to consume prohibited
items of food and drink is clearly seen among adolescent and young members
of the community at present and there is a possible danger that in course
of time it would spread to other sections also in near future. This is a
very serious matter as it poses a virtual threat not only to the prestige
and continuity of the Jaina community but also to the future of the Jain
Religion in the sense that both the Jaina Religion and its followers the
Jainas-are extremely valued in this world because of the utmost importance
accorded by them to actual observance of the basic principle of Ahimsa in
all activities of life.
In this regard it can be asserted that of all religions of the
world, Jainism is the only religion which has the principle of Ahimsa as
its central doctrine. The other religions also speak of Ahimsa whenever
convenient, but they never
offer
such loyalty to the principle of Ahimsa as is found in Jainism. In the
history of world religions, Jainism alone has given a unique position to
the doctrine of Ahimsa and has based its ethical code entirely on the
complete observance of the tenet of Ahimsa in all its aspects. Jainism is
the only religion in the world which has given maximum attention to the
important practical aspects of the theory of Ahimsa so that Ahimsa, in its
minutest details, can be actually observed both by the lay followers and
ascetics in their day to day life. At the same time, Jaina Religion has
got the unique distinction, among the other religions of the world, of
ably presenting in a scholastic and scientific manner the theoretical and
philosophical side of the doctrine of Ahimsa by discussing it thoroughly
not only from internal and absolute points of view, but also from external
and real points of view.
Similarly, among the five main vows prescribed by Jaina
religion, the most fundamental position has been given to the Ahimsa-Vrata,
i.e. the vow of Ahimsa, and it has been convincingly shown that the
remaining four main vows, viz. Satya-Vrata, i.e. the abstention from
falsehood, Asteya-Vrata, i.e. the abstention from stealing,
Brahmacharya-Vrata, i.e., the abstention from unchastity, and
AparigrahaVrata, i.e. the abstention from the worldly attachments,
are nothing but the details of the vow of Ahimsa. Further, along with
making the vow of Ahimsa very comprehensive and all-inclusive in character
and scope, extreme, carefulness in the actual practice of Ahimsa has also
been strongly advocated and with this end in view the Jaina scriptures
have particularly laid down the five kinds of Aticharas, i.e.
transgressions, of each of the five main vows along with other vows and
have specifically enjoined upon the householders to avoid these
Aticharas so as to make the practice of Ahimsa as faultless as
possible. Moreover, even though the theoretical dimensions of the vow of
Ahimsa in all its aspects were made very wide and the extreme carefulness
was insisted on the actual observance of the vow of Ahimsa, still every
precaution was taken to see that the vow of Ahimsa can be definitely put
into practice in the daily life of the followers of Jainism. At the same
time for ensuring the practicability of vow of Ahimsa many prescriptions
were laid down in regard to the actual observance of Ahimsa in accordance
with. the respective capacities of followers of Jainism.
In addition, the doctrine of Ahimsa was not confined to its
negative aspect, i.e. avoidance of injury only, but at the same time great
stress was laid to emphasise the positive aspect, i.e. increasing the
welfare of others, which is inherent in the doctrine of Ahimsa and
accordingly the Jaina scriptures gave encouragement to the grant of
charities, extended support to the organization of welfare activities for
the benefit of all living beings and strongly advocated the spirit of
tolerance with reference to the other religionists.
Thus the philosophy and rules of conduct laid down in Jaina
religion have been based on the solid foundation of Ahimsa, which has,
throughout and consistently, been followed to its logical conclusion. That
is why Jaina Religion has become synonymous with Ahimsa Religion and, the
Jaina Cult-Lire is termed as the Ahimsa Culture. On this basis Jainism has
also shown to the world in a perfect and convincing way tile worth of the
doctrine of Ahimsa by stating the basic principle, viz.
�Ahimsa Paramo Dharmah�,
i.e. Ahimsa is the greatest religion.
In view of these considerations it is quite imperative for the
Jainas from tile
point of their
continued existence in future as a distinct and respectable entity
in
the world to see that their internal religious and social differences are
reduced
to
a great extent and to ensure that tile detailed rules
of
behaviour specialty those pertaining to food and, drink-as laid down by I
hr ethics
of
Jainism based on the fundamental doctrine
of
Ahimsa are scrupulously observed by all sections of the community. If
these things are achieved there is no doubt that the Jaina community will
continue to play a positive role and will retain its prestigious position
in future also. In this connection it is worth quoting the considered
opinion on the future role of Jaina community in India put forward by the
eminent senior sociologist and thinker, Dr. R.A. Schermerhern, in his
world recognised book �Ethnic Plurality in India� in the following words :
�If the internal dissensions among the Jains are reduced, and if the
inflexible conservatism of the Jains remains strong and is centered about
the ideal of Ahimsa, the Jain Community will have a continuing function in
the life of India that cannot easily perish�.
