Acharya
Amitagati also attaches (in his Dharma-Pariksha, Parichchheda XVII, 24-25,
31-33) no importance whatsoever to birth and considers one's mode of life
as the determinant of ,one's class.
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The idea of
differentiations of classes comes in only because of differences in the
ways of life. No single class has been settled as that of the true or real
Brahmana class. Really there is only one class of four divisions, viz.
Brahmanas, Kshatriyas, Vaashyas and Shudras, and that is the class of
human beings. They have been divided because of differences in the ways of
life. People of good conduct had attained heaven evanthough they were born
in low families and on the contrary men devoid of good conduct and
restraint had gone to hell in spite of the fact that they had taken birth
in high families. A class is formed by following a particular mode of life
and it perishes when that mode is left and that is why wise people should
respect ways of life only. The good people should not have pride in any
class as it leads to degradation but they should observe good conduct
which might give them high position.
It is clear
that the society as envisaged by Tirthankara Mahavira and other Jalna
Acharyas was a society where classes were not hereditary and like
water-tight compartments and where complete freedom was granted to the
people to change to the class of their own aptitude. The society was not
divided into distinct separate sections and no differentiation was made in
the status of the classes. All were considered as different ways of life
and utmost importance was attached to individual character and mode of
behaviour. There was no room for anybody to feel that he was neglected or
degraded as he was free enough to follow any profession he liked and he
could , observe, all religious rites and practices along with others.
Thus
Mahavira's conception of Varna system produced social impact of great
significance. The principle of social equality among- the classes was
firmly established and the social mobility among the classes was
considerably increased as the criterion of birth for the membership of a
class was straightway removed. This had a very wholesome effect on the
conditions of the Shudras which were very deplorable in the sense that the
Shudras were deprived of education, denied all rights, subjected to
inhuman treatment and assigned the lowest position in society Formerly,
the Shudras were completely disregarded in religious matters-
and
several binding.restrictions were placed on their movements and ways of
living. Tirthankara Mahavira's teachings proved a
-great solace to the
Shudras as the practices of social discriminations against them were fully
banned. - This resulted in the rise of social status of the down-trodden
people. Obviously there was a distinct change in the social attitude
towards the nonAryans and the common masses. Slowly there was a strong
opposition to the continuation of the practice of slavery in any form. The
feelings of contempt and reproach towards them also began to disappear.
Naturally the general masses were tremendously benefited as the practices
of social discriminations were completely banished and they were given
opportunities to improve their lot.
At the same time Mahavira's teachings affected to a very great extent the
privileged position enjoyed by the Brahmanas belonging to the priestly
professions. From the Vedic period such Brahmana priests enjoyed high
social status, political facilities, economic concessions, educational
opportunities, cultural dominance and religious privileges to the
exclusion of other classes. In view of this monopolistic condition the
Brahmana priests held the position of prominence in society and freely
made use of that position for the exploitation of the masses in different
fields and especially in religious matters which were of
highest-importance to the people. Obviously, the Brahmana priests were
extremely keen on the perpetuation of their domination on the common
masses and hence they did not hesitate to employ any means to keep the
masses in their despised conditions and to make the masses entirely
dependent on their favours. Naturally, the common masses were leading a
very low life in an atmosphere of severe discontent and utter frustration.
Tirthankara Mahavira launched an open and forceful attack on the Brahmana
priestly class and on their ingenious practices used for the excessive
exploitation of the common masses. At the same time Tirthankara Mahavira
made his religion easily accessible to the common masses, gave equal
opportunities in the practice of religion to one and all irrespective of
their class affiliations, and held out a sure promise for all persons to
achieve Liberation, the highest goal in their life, by observing the rules
of conduct laid down by the religion and not by merely getting the
different kinds of sacrifices performed by the priests. This practical and
ethical approach to religion vigorously and effectively enunciated by
Tirthankara Mahavira made people independent of the priestly domination,
created a feeling of self-reliance and appealed to the common masses. Thus
Tirthankara Mahavira's opposition was to the priestly class of Brahmanas
and to the several tactics employed by them for the exploitation of the
common masses by managing to keep the masses virtually ignorant and
entirely dependent on the favours of the priests. This strong opposition
considerably reduced the influence and domination wielded by the priestly
class over the other people. But it is obvious that the opposition or
Tirthankara Mahavira was confined to the priestly class of the Brahmanas
and not to the Brahmana Varna as such. In fact, Tirthankara Mahavira
always appreciated the intellectual capacities of the Brahmanas, initiated
many learned Brahmanas to the Jaina religion, admitted several scholars
among the Brahmanas to his escetic order and even appointed Indrabhuti
Gautama, the most learned Brahmana teacher, as his first Ganadhara, i.e.
the apostle or the Chief Disciple. It has already been mentioned that
Tirthankara Mahavira delivered his first Sermon after 66 days of
attainment of Omniscience, only when he got the services of the most
talented Brahmana teacher, viz. Indrabhuti Gautama, for the proper
interpretation of his preachings to the people: In this way Tirthankara
Mahavira always showed regard to the learning and education of the
Brahmanas but invariably led a strong and consistent attack against the
priestly class of the Brahmanas.
(2)
Emancipation of Women:
Another
contribution of a distinctive nature made by Tirthankara Mahavira in the
social field was in the direction of raising the status of women. In the
latter part of the Vedic period women had practically been reduced to the
status of Shudras. Like the Shudras, women were debarred from the right of
initiation and investment with the sacred thread. They were considered to
have no business with the sacred religious texts. In many passages we find
that women and Shudra were bracketed together. The very sight of woman was
considered as inauspicious and people were asked to avoid seeing women,
Shudras, dead bodies, etc. Thus women had practically no place in the
religious life of the society and as such she was neglected and degraded
by the people.
This low
position of women was definitely changed by Tirthankara Mahavira in many
ways. He removed various restrictions imposed on women especially in the
practice of religion. In fact Tirthankara Mahavira did not make any
distinction between the males and females in the observance of religion.
The rules ofconduct rescribed
for the �
males and females were exactly the same. Both the exes were given equal
opportunities in different matters of religion like the study of sacred
texts, observance of necessary duties, practice of vratas, i.e. vows,
entrance into the ascetic order, practice of penance, making spiritual
progress, etc. In the religious order of Tirthankara Mahavira the male
householders were called Shravakas and the female householders were termed
Shravikas and both were quite free to observe their common religious
duties and to prepare themselves for adopting ascetic life in due course.
Similarly, complete freedom was given to women, like men, to enter the
ascetic orders. The female sex was no bar to the practice of asceticism.
Tirthankara Mahavira always showed this attitude of equality towards women
and admitted them freely into his ascetic order, no matter whether the
candidates for admission were royal consorts, members of the aristocracy,
and those belonging to the common run of society. Naturally many ladies
availed themselves of this opportunity of achieving their salvation in due
course by entering into the ascetic order. That is why in Tirthankara
Mahavira's religious organization there were two orders of ascetics, like
those of householders, namely, Sadhus, i.e. male ascetics and Sadhvis,
i.e. female ascetics. It is stated that in Tirthankara Mahavira's fourfold
religious order there were about 14000 Sadhus, 36000 Sadhvis, 1,00,000
Shravakas and 3,00,000 Shravikas. This show that the female members
outnumbered the rliale members in both the 'categories of householders
and- ascetics. It is a clear indication that the females were very eager
to take full advantage of the opportunity offered to them by Tirthankara
Mahavira. In fact, many females from royal families and close relatives of
Tirthankara Mahavira joined his ascetic order along with the other
ordinary members. For example, Chandana and Jyeshtha, the two younger
sisters of Queen Trishaladevi, the mother of Mahavira, and Yashasvati; the
wife of their maternal uncle, entered the ascetic order of Tirthankara
Mahavira; and eventually Chandana assumed the' position of the head of the
Sadhvis, i.e. the female ascetics. In this way Tirthankara Mahavira
effected emancipation of women by giving them similar opportunities like
men to achieve their highest objective in life, viz. Liberation. - Females
made best of these opportunities and many of them distinguished themselves
as teachers and preachers.
