Critical Study Of Paumacariyam

SR No.: 022643
Original Sutra Author: N/A
Author: K R Chandra
Publisher: Research Institute of Prakrit Jainology and Ahimsa
Publication Year: 1970
Total Pages: 672
Language: English, Sanskrit
Classification: Book_English & Book_Devnagari
File Size: 18 MB

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SOCIAL CONDITIONS
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B. Castes: Origin, Duties, Occupation and Position
Origin of Castes:-Varna and Jati (class and caste) meant the same thing to our author. It was divided on the basis of labour. The PCV mentions that those who were strong and powerful, were appointed by Rṣabha to protect the people and were called as 'Khattiyas' (3. 115). Those who took to the profession of trade, agriculture and animalhusbandry came to be known as 'Vaisas' (3. 116) and those who performed menial work and served others were known as 'Suddas' (3. 117). He taught the science of statecraft (rayanii) to the Samantas, Bhatas, Purohitas, Senapatis, Śreşthins and the Bhogikas further imparted to the people instructions in secular knowledge (logassa vi logasambandham 3. 121). Thus we find that the Ksatriyas are given the first place in the society and the Brahmaņas have been left out here altogether.
These accounts of sciences and arts are corroborated by the JP (Su. 30) and the Kalpasutra (209-10). The AP states that Rṣabha was Yugadi Brahma (3.119) and his era came to be known as Kṛtayuga. It relates that Rşbha enunciated six professions of Asi (sword), Masi (writing), Krsi (agriculture), Vidya (science), Vanijya (trade) and Silpa (arts). On account of these professions which involved labour, the 'Bhogabhūmi' of Bharatavarṣa came to be known as 'Karmabhūmi.
Brahmanas:-The PCV (4.65-84) relates that once Bharata, the first son of Rṣabhadeva honoured the lay votaries who were righteous and drew (three) lines on their bodies with the Kakiņīratna to distinguish them from the pretenders. But as soon as he came to learn that the persons honoured by him would pretend in future and preach animal-sacrifices, he punished them and turned them out of his city. These victims took refuge under Rṣabha, The latter prevented Bharata from beating them declaring 'ma haņasu putta ee'. Therefore, they came to be known as 'Mahaņas' (Brahmaņas).
This is a fanciful account of the origin of the Brahmaņas upon the capricious etymology of the word 'Mahana' which in reality is only the Parkrit form of 'Brāhmaṇ'.
1. Jaina ya uppatti 1. 38; Uannana samuppatti tinham pi suya-4. 65 & Cauvannam ca janam apuccheūņa niggao Ramo-31. 103.
2. AP, 16.179.
3. Ibid, 16.146.249.
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