Jaina Political Thought

Author(s): G C Pandey
Publisher: Prakrit Bharti Academy

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transform the homo faber from a homo economicus to a homo sapiens truly speaking. Even if one thinks of nature as dead and technology as simply the extension and application of positive knowledge, it must be admitted that such activity needs to be placed within the context of man's spiritual universe which is sought to be brought home to him by ritual.
Let me repeat.Essentially speaking, ritual is not magic but a device for promoting anamnesis. It does not automatically create order but reminds man of right order and because that order is immanent in consciousness, it regenerates man into it inwardly. Symbolic action, normative representation or idea, inward eduction, these are the basic constituents of ritual. It is a mode of practical education which guides the selfconsciousness of its participants as sharing in a sacred order which pervades social life and gives it meaning and authenticity.
The Vedic theory of politics is simply a part of this general theory of Rta. Just as lawis a celestial paradigm, sovereignty really belongs to the gods to
na or Mitra-Varnua or Indra, or, in later language, to the immutable the Inner Monitor. It is through ritual, especially of coronotion that the king acquires authority by functioning as the earthly representative of heavenly law. Since the priests were the experts and ministrants of ritual, the king's authority depends on them in a real sense. It was fundamental to the traditional Vedic view that the king could not be his own priest, nor the priest, the king. In this respect the Vedic view shows a profound difference from other versions of the ancient tradition. It makes the division of priest and king fundamental and at the same time places the priest above the king in point of respect without giving to the priest any temporal authority. The priest represents divine wisdom and knowledge which ought to guide the king who represents divine will and power, Political authority and social order rest on the union of the two where the priest should provide guidance on principles while remaining detached, the king should respect the law and listen to advice. The priest is the custodian and interpreter of law which is expression of transcendental wisdom, at once religious and moral. Since he is expected to cultivate wisdom and wisdom is a thing apart' he must not be involved in the pursuit of wealth and power. The king, on the other hand, is the custodian of the operative order of 2curity, justice and welfare. He is expected to cultivate heroism, discipline, and selflessness. To maintain order he must himself abide by law. His commands have authority because they are in accordance with law as declared by the priest. Vedic political theory may, thus, be called cosmological, hierarchical and ritualistic. This view is adumbrated already in the Rk Samhita. The famous Purusa sukta speaks of the spitit (Purusa) manifesting itself and
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