Jaina Political Thought

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

Page 74

for emancipation. These include birth in a pure human family called Sajjaritua. This includes not merely the gain of a pure physical birthbut also the birth through scaramentalrite. After pure birth, physical and spiritual, comes the state of being a good house-holder or sadgrhitva. Here the question is raised that the householder engaged in his livelihood is likely to be contaminated by Himsa. Against this it is argued that the inevitable violence invovled in earning a living may be purified in three ways called Paksa, Carya, and Sadhana. The first of these is the rejection of violence through renunciation of the attitude of violence. This is attained by the practice of the attitudes of friendliness, sympathetic happiness, compassion and equanimity. The second method of purification is Carya which bears the resolve that one would not sacrifice animal life for any God or ritual or medicine or food. Ultimately it also implies renunciation of household life at a certain stage. The third method or Sadhana is the purification of the soul through meditation or renunciation at the end of life. The third kriya is Parivrajya. This is followed by the attainment of Indrahood, universal empire, actions appropriate to an Arhant, and finally salvation.
It is, thus, obvious that the Brahmanical code of Varnasram dharma which constituted a practical and traditional interpretation of the idea of Dharma and served to provide concrete institutional guidance to the rulers as well as the subject, was in course of time adopted by the Jaina tradition with modifications. These modifications were principally of three kinds. They sought to eliminate the role of hereditary priesthood, replace Vedic ritual by Jaina ritual, and avoid violence to life. On the whole, despite its apparent dependence on an earlier Brahmanical scheme, the Jaina code of life, social and individual, religious and political, represents a more liberal, rational and moral scheme of life. The Jaina version of the practical institutes of Dharma clearly represents a reform over the ancient Brahmanical code. It also provides a firm link joining the course of common secular life with the ascetic other-worldiness of the Jaina monk. If we may recall, the Agama had described the state as a support for dharma, here we have that dharma in a codified form which it would be easy for the king to recognise and support.
One of the important aspects of the Brahmanical code was rajadharma or ksattra-dharma which comprised the duties of the king. The Jaina version as presented by Jinasena may be gleaned from the advice which he makes Bharata give to the kings assembled in his court on the subject of Ksattra-urtta, the conduct of the ruler. The ruling class was instituted by the first sage in order that the people may be protected against injury. This task of protection is five-fold, which the rulers ought to learn
61