Jaina Political Thought

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

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could be an enlightened person. 22 The true Brahmana deserving of esteem can only be on the basis of character, disciplines and austerities. The distinction of the vamas really rests on karman and Brahaminhoodis nothing except the adoption of spiritual life.
We find thus that in the early Jaina writings, as in early Buddhist writings, the Brahmanical social order based on birth is rejected in favour one based on function. Similarly the lowest castes are entitled to spiritual attainments. Brahmanahood is interpreted spiritually, sacrifice too is similarly reinterpreted.
The current evils in the life of royalty and aristocracy were boldly condemned. The ruling aristocracy was addicted to hunting, drinking meat-eating, sensuality and fighting. The epics establish this quite clearly. The Jainas upheld for the kings and nobles the moral ideal of self-control culminating in renunciation. That kingship could be renounced when one became old, had been recognised earlier. It is now contended by Jainas that kingship was not a necessary duty and that one could renounce it whenever one sought a higher destiny. In other words the Jainas rejected the so-called Asramacatuştaya. Kingship is no more than a limited office. What is more, it is never wholly good, since it involves one in violence and injustice.
The assumption in the early Jaina canon is that there is no moral necessity in the political order which is one of violence more or less. It does not believe that kings are necessary to avoid social chaos and anarchy Social disorder arises from the lack of adequate moral and spiritual discipline among individuals. Kings cannot inculcate such discipline, they can only instil fear or use violence. The moral discipline of men in society depends on the instructions and examples of enlightened persons like true mendicants and sages. Security and justice depend on morality, not on polity. It is violence that is the source of insecurity and injustice. The political order does not eliminate violence. On the contrary it creates organised violence in the shape of wars. The essence of punishment is simply social disapproval. The need to use more violent punishments can only be due to moral decline, organised punishments being simply another aspect of crime. The prevention of crime can only be achieved morally, not politically.
It is true that Jaina teachers sought to instruct kings andnobles, but they instructed them in ascetic self-discipline and promise no worldly success. They did not seek to establish their mendicant order on royal alms or support. In fact, they tabooed the food given by the king forthe monks?3It implied that king's gifts are tainted by violence. It is also implied that the social support for the Jaina mendicant order was assured.
We see, thus, that in contrast to the current Brahminical tradition of law, kingship and thesocialorder, the Jainas advocated radically new views. For
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