Jain Journal 2004 07

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

Page 13

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JAIN JOURNAL VOL-XXXIX. NO. 1 JULY 2004
inscriptions has brilliantly crystallized his noble aim and standard of morality almost echoing Simhanandi's charter of relgio-political wisdom:
To be false in speech
To show fear in battle
to be addicted to others wives
to give up refugees
to leave suppliants unsatisfied
forsake those to whom he is bound
Live in treachery to his lord
2.01. Inspired by this ideal, Jaina community produced not merely bhavyas, devout Jainas, who could execute orthodox duties to gain salvation, but mighty commanders of armies as well, who while being faithful Jainas themselves, liberated their country from its enemies: "The greatest claims of Jainism at the hands of posterity is that it gave to India men who turned it into a philosophy of action, and clearly showed the importance of the fact that ahimsā, which was the keynote of their great faith, instead of being an obstacle in the path of their country's liberation, was really an adjunct without which no freedom could be effected either in the field of religion or in that of politics" [Sushil Jain: 1996: 13].
2.02. Whether it amounted to reconciliation or relaxation of the rigid rules, Jaina pontiffs even entered into politics enthroned or dethroned kings in the interest of the people at large and for the survival of the Samgha. Earliest of similar instances of historical significance comes from the life of Kālakācārya (c.2-1 st cent. B.C.). Gardabhila, king of Ujjain, kidnapped a Jaina nun to satisfy his sexual desire, who happened to be Kalaka's sister. Outraged by the unpardonable behavior of the king, Kālakācārya approched the neighbouring Sahi kings and incited them to invade Ujjain. Accordingly, Gardabhila was punished, Jaina nun was freed from the king's seraglio, and Sahi rule was established. Buddhism also considers danda, punishement and a righteous war as unattached violence.