Jain Journal 1974 01

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

Page 17

JANUARY, 1974
One argument advanced against Canakya being a Jaina is that in his Arthasästra, he has laid particular stress on Varnäsrama system. In that context, some facts require examination. Varṇāśrama was the system for preservation of the social structure of that period. There have been changes and improvements in that system to suit the ages. Canakya considered it to be a useful system for his time. Other social reformers also adopted it from time to time. According to the Jainas also, this system originated during the time of Lord Rsabhadeva. Changes and improvements were made in it according to the needs of the time.
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Another argument advanced is that Canakya had sikhā (the top knot on the head). The practice of keeping sikha is not generally prevalent in the Jaina society today. But we have to look into the ancient customs. When the first Tirthankara Rsabhadeva was plucking his hair for initiation, he did not, on the prayer of Indra, plucked the sikha and it adorned his head till the end of his life. Numerous ancient idols bear testimony to it.
Canakya is a celebrity in the field of diplomacy. Deceit, treachery and the like are the concomitants of diplomacy. Some scholar are not willing to regard Canakya as a Jaina for this reason. How could one, who has taken the vows of non-violence, freely adopt diplomacy? How could one who practises diplomacy, be a Jaina? May we askDoes Vedic religion permit diplomacy and all that goes with it? Deceit and treachery are not permitted by any religion. Mighty kings, generals, prime ministers, etc., of the past were followers of one religion or the other, whether Jaina, Buddhist or Vedic. They fought fierce battles and led attacks and counter-attacks. Still nothing is said when they were Hindus or Buddhists. Under the circumstances, how could the diplomacy of Canakya stand in the way of his being a Jaina?
In history, whenever a new ring is added to the chain, as it were, of Jaina ideology, some scholars try to give it a twist by offering various arguments and play hide and seek with it. They prefer to keep their minds closed. But history continues to change sides. Every scholar adds something new to the existing stock of knowledge on the basis of his own impartial research. Books are available in plenty everywhere. When the hidden pages of history are examined, new facts become menifest. This can be done by any scholar, Jaina or non-Jaina. It will not be reasonable to accept a part of the new discovery and reject the other part? Communal attachments should be discarded everywhere. No communal mask should be put on any historical truth.