Jain Journal 1973 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 27

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We may now pass on to the main contribution of the Jainas to Indian Political theory. It may be grouped under the following heads: (a) The Jaina theory of the origin of society or the theory of cycles of ages; (b) The Jaina concept of the origin of overlordship or the theory of Patriarchs; (c) The Jaina ideals of Ksatriya-hood; (d) The Jaina theory of danda or punishment; (e) the Jaina idea of universal monarchs ; (f) the Jaina idea of Government; and (g) the Jaina forms of Government. To these will be added the specific contribution by two of the most outstanding of Jaina authors, Somadeva Suri and Hemcandracarya, to Indian political theory and to the ends of the state.
(a) The Jaina origin of Society: It is necessary to repeat here that the Jaina lore which was reduced to a definite shape in the fifth century A. D. at the famous council of Valabhi presided over by the venerable Devardhi Gani, stretched back to considerable antiquity and was anterior to the Buddhist traditions which it rivals both in variety and vastness. We have, therefore, to assume that the Jaina versions of the society and of kingship present a view point which had held its own for centuries in the land. Perhaps one of the finest expositions of the Jaina theory of the origin of society is given by Jinasenacarya, in his Adipurāna and continued by his eminent pupil Gunabhadra in the latter's Uttarapurāṇa17.
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Jinasena visualized the origin of society amidst surroundings which were of pristine purity and happiness. The times fell from state of perfect virtue and happiness, the decline being gradual and extending over millions of centuries. Here the Jaina author perhaps starts in the manner of the ancient Hindus but from now onwards, however, evolves a theory that was essentially Jaina in concept. He advocated a two-fold cycle of progressive evolution, and of recessing evolution which rotate one after another like the two successive fortnights. Each of these cycles consists of six ages or time-divisions which are the following:
Bliss-bliss (susama-susama), Bliss (susama), Bliss-sorrow (susama-dusama), Sorrow-Bliss (dusma-susama), Sorrow (dusama), Sorrow sorrow (dusama-dusama). We have in the above cycles the gradual linking up of the previous age with the follwing one in such a manner as to indicate the evolution of society from an age of idyllic felicity to one of misery and pain. The cycles vary in duration so as to permit longer duration of happiness, the exact computation of the ages
17 Gunabhadra, Uttarapurana, Prasasti, pp. 11-12.